In Praise of Folly: a Cursory Review and Appreciation Five Centuries Later
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FRENCH INFLUENCES on ENGLISH RESTORATION THEATRE a Thesis
FRENCH INFLUENCES ON ENGLISH RESTORATION THEATRE A thesis submitted to the faculty of San Francisco State University In partial fulfillment of A the requirements for the Degree 2oK A A Master of Arts * In Drama by Anne Melissa Potter San Francisco, California Spring 2016 Copyright by Anne Melissa Potter 2016 CERTIFICATION OF APPROVAL I certify that I have read French Influences on English Restoration Theatre by Anne Melissa Potter, and that in my opinion this work meets the criteria for approving a thesis submitted in partial fulfillment of the requirement for the degree Master of Arts: Drama at San Francisco State University. Bruce Avery, Ph.D. < —•— Professor of Drama "'"-J FRENCH INFLUENCES ON RESTORATION THEATRE Anne Melissa Potter San Francisco, California 2016 This project will examine a small group of Restoration plays based on French sources. It will examine how and why the English plays differ from their French sources. This project will pay special attention to the role that women played in the development of the Restoration theatre both as playwrights and actresses. It will also examine to what extent French influences were instrumental in how women develop English drama. I certify that the abstract rrect representation of the content of this thesis PREFACE In this thesis all of the translations are my own and are located in the footnote preceding the reference. I have cited plays in the way that is most helpful as regards each play. In plays for which I have act, scene and line numbers I have cited them, using that information. For example: I.ii.241-244. -
Beyond the Bosphorus: the Holy Land in English Reformation Literature, 1516-1596
BEYOND THE BOSPHORUS: THE HOLY LAND IN ENGLISH REFORMATION LITERATURE, 1516-1596 Jerrod Nathan Rosenbaum A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature. Chapel Hill 2019 Approved by: Jessica Wolfe Patrick O’Neill Mary Floyd-Wilson Reid Barbour Megan Matchinske ©2019 Jerrod Nathan Rosenbaum ALL RIGHTS RESERVED ii ABSTRACT Jerrod Rosenbaum: Beyond the Bosphorus: The Holy Land in English Reformation Literature, 1516-1596 (Under the direction of Jessica Wolfe) This dissertation examines the concept of the Holy Land, for purposes of Reformation polemics and apologetics, in sixteenth-century English Literature. The dissertation focuses on two central texts that are indicative of two distinct historical moments of the Protestant Reformation in England. Thomas More's Utopia was first published in Latin at Louvain in 1516, roughly one year before the publication of Martin Luther's Ninety-Five Theses signaled the commencement of the Reformation on the Continent and roughly a decade before the Henrician Reformation in England. As a humanist text, Utopia contains themes pertinent to internal Church reform, while simultaneously warning polemicists and ecclesiastics to leave off their paltry squabbles over non-essential religious matters, lest the unity of the Church catholic be imperiled. More's engagement with the Holy Land is influenced by contemporary researches into the languages of that region, most notably the search for the original and perfect language spoken before the episode at Babel. As the confusion of tongues at Babel functions etiologically to account for the origin of all ideological conflict, it was thought that the rediscovery of the prima lingua might resolve all conflict. -
Readings from the Protestant and Counter Reformations Erasmus
Readings from the Protestant and Counter Reformations In Praise of Folly Two Interpretations of the Reformation MARTIN LUTHER Justification by Faith Tetzel on Indulgences The 95 Theses Luther’s Letter to Pope Leo A Reformation Debate Peasant’s Revolt The Council of Trent Women in the Reformation Errors in the Roman Church Ignatius of Loyola Erasmus: In Praise of Folly The Praise of Folly is one of the most famous pieces of literature of the sixteenth century. Written in a short period of time during a visit to the home of Thomas More, Erasmus considered it a "little diversion" from his "serious work." Yet both contemporaries and later generations have appreciated "this laughing parody of every form and rank of human life." In this selection, Erasmus belittles one of his favorite objects of scorn-the monks. Erasmus, The Praise of Folly Those who are the closest to these [the theologians] in happiness are generally called "the religious" or "monks," both of which are deceiving names, since for the most part they stay as far away from religion as possible and frequent every sort of place. I cannot, however, see how ally life could be more gloomy than the life of these monks if I [Folly] did not assist them in many ways. Though most people detest these men so much that accidentally meeting one is considered to be bad luck, the monks themselves believe that they are magnificent creatures. One of their chief beliefs is that to be illiterate is to be of a high state of sanctity, and so they make sure that they are not able to read. -
Annual Magazine 2018 Annual Magazine 2018 Contents
Annual Magazine 2018 Annual Magazine 2018 Contents 3 Editorial 5 65 Years European Cultural Foundation 26 Can Foundations Contribute to Social Cohesion in Europe? 46 Breaking Up is Never Easy Rien van Gendt Isabelle Schwarz 14 Looking for Europe’s Next Erasmus 30 Philantropy Needs Imagination 49 Who is We? André Wilkens Vivian Paulissen An exchange with Bas Mesters by Friso Wiersum 6 Courageous Citizens 18 The End is a Real Beginning: Ivan Krastev A Letter for Tandem Vasilena Radeva 52 Acknowledgements 8 Culture Means Solidarity 52 Image Credits Interview with Krzysztof Czyżewski 20 From London to Marseille 53 Colophon in Six Steps 11 Space is an Optical Device Fié Neo 33 Culture Meets Interview with Eyal Weizman Europe’s Challenges 23 Opening the Door to Filip Zieliński European Collaborations Interview with Sjoerd Bootsma 36 New Municipalism, New Culture, New Democracy Igor Stokfiszewski 40 Humanising Stories: Migrants and the Media Nesrine Malik 44 Migrant Voices on Radio Študent Ljubljana Interview with Mirna Berberović 2 Annual Magazine 2018 Editorial What can culture do? Culture can connect and divide. Culture can create communities and divide them. Culture creates public spheres. Culture can create European experi- ence. And European experience creates European identity. Culture can also provide resistance against neo-nationalist cultural ideologists who put national identity and national culture first. Culture is essential now for the survival of European unity. Culture is much more than a ‘nice thing to have’ or an accessory. These are challenging times. This is not the time for business as usual. We need to take a hard look at ourselves: What went right and what went wrong? The current challenges create space and urgency for new thinking, André Wilkens readiness for experimentation and risks. -
E:\Documents and Settings\Todd W. White\My Documents\Wpdocs
SOUTH HEIGHTS BAPTIST’S WEEKLY NURSERY MINISTRY WORKERS FOR THIS WEEK WHAT IT MEANS TO BE SAVED 10:50 a.m. Service ---------- Cradle Roll 1: Shirley White 1. Admit that you are a sinner. Cradle Roll 2: Volunteer Needed! Sun. Eve. Service ----------- Cradle Roll 1: Piper Quinnelly 2. Admit that God says all sins must be Cradle Roll 2: Ryan Quinnelly paid for. Wed. Eve. Service ---------- Cradle Roll 1: Charity Crawford 3. Accept the fact that Christ took upon Cradle Roll 2: Volunteer Needed! Himself the suffering necessary to pay for all your sins. Volume XX October 4, 2015 Number 38 4. You must change your mind about sin and AND THE PEOPLE CAME... sinning (God calls this repentance). WWHHHHIIIICCCCHHHH BBBIBIIIBBBBLLLLEEEE IIISISSS PPPRPRRREEEESSSSEEEERRRRVVVVEEEEDDDD OOOFOFFF GGGOGOOODDDD???? Week of September 27, 2015 5. By an act of your will, accept by faith Sunday School -------------------------------------------------- 24 by the late Dr. David Otis Fuller Sunday Morning Service ------------------------------------- 36 the Lord Jesus Christ, who can save you from (Continued from last week) Sunday Evening Service -------------------------------------- 67 the penalty of sin. Then, tell God about this in a Now let me say here before I go any further, I have never claimed to be a scholar. I do not claim to be one Wed. Eve. Service, 09/30/15 --------------------------------- 12 simple prayer. Believe that God keeps His now, and I never expect to claim to be one. But there are two very definite claims that I make without promise to save you, and thank Him for His hesitation, or trepidation, or reservation. One is I claim to have studied under some of the greatest scholars this salvation. -
The Hegemony of Reason and the Assimilation of Comic Folly
In Praise of Folly: The Hegemony of Reason and the Assimilation of Comic Folly James Mark Shields ©1990 (revised 2007) ABSTRACT According to Michel Foucault, one aspect of discourse control is the principle of “exclusion,” which may take the form of what Foucault calls “division and rejection”—where discourses are categorized so as to reduce the significance of some categories. As an example, Foucault produces the opposition of reason and folly, a division investigated in greater detail in his Madness and Civilization. In this latter work, however, Foucault speaks primarily of the Fool as a socially categorized individual; one who, through the course of history and changing discursive habits, has become the Madman. The Fool/Madman character and the issue of insanity are not by any means exhaustive of the broad and often convoluted concept of folly. To take a strict denotative approach, folly has various meanings, all of which focus to some degree on “unreason” or “anti-reason.” Cultural limits have been established, and these limits can be investigated through an analysis of one particular form of folly, that which I will call comic folly—that side of folly dealing with mirth, humor, laughter, and the joke. In this essay, the following matters are explored: the concept of folly, its various facets and history; comic folly as a branch of unreason; the hegemony, power, and limits of reason in modern Western culture; the comic folly of the so-called rational/sane person; and the strengths and limits of comic folly within our Rational Western world. Must unreason, as Webster’s seems to suggest, always end in disaster? I am uneasy to think I approve of one object, and disapprove The danger lurks precisely because there are limits to of another; call one thing beautiful, and another deform’d; folly, and these limits have been systematically engrained decide concerning truth and falsehood, reason and folly, within modern “rational discourse.” The hegemony of Reason without knowing upon which principles I proceed. -
Desiderius Erasmus, in Praise of Folly (1511)
Erasmus_0136 09/15/2005 09:25 AM THE ONLINE LIBRARY OF LIBERTY © Liberty Fund, Inc. 2005 http://oll.libertyfund.org/Home3/index.php DESIDERIUS ERASMUS, IN PRAISE OF FOLLY (1511) URL of this E-Book: http://oll.libertyfund.org/EBooks/Erasmus_0136.pdf URL of original HTML file: http://oll.libertyfund.org/Home3/HTML.php?recordID=0136 ABOUT THE AUTHOR Desiderius Erasmus was a Christian, humanist scholar; the first editor of the New Testament; a classicist; and a leading voice in the theological debates of the early Reformation in northern Europe. He contended with the reformer Martin Luther (1483-1546), emphasizing the importance of free will in human actions against Luther’s belief in the absolute bondage of the will to sin. ABOUT THE BOOK The personification of Folly comes to earth to expose the follies, foibles, and failings of humans. Illustrated with 77 woodcuts by Hans Holbein. THE EDITION USED Erasmus in Praise of Folly, illustrated with many curious cuts, designed, drawn, and etched by Hans Holbein, with portrait, life of Erasmus, and his epistle to Sir Thomas More. London, Reprinted by Reeves & Turner [1876]. COPYRIGHT INFORMATION The text of this edition is in the public domain. FAIR USE STATEMENT This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit. http://oll.libertyfund.org/Home3/EBook.php?recordID=0136 Page 1 of 77 Erasmus_0136 09/15/2005 09:25 AM It may not be used in any way for profit. -
Erasmus' Latin New Testament
A Most Perilous Journey ERASMUS’ GREEK NEW TESTAMENT AT 500 YEARS CURATED BY RICHARD M. ADAMS, JR. JULY 15, 2016 — SEPT 15, 2016 PITTS THEOLOGY LIBRARY 1 A Most Perilous Journey: Erasmus’ Greek New Testament at 500 Years “I have edited the New Five hundred years ago, the great Dutch humanist Desiderius Erasmus Testament, and much of Rotterdam (1466-1536) published the first Greek New Testament besides; and in order to and a new Latin translation, a landmark event in the development do a service to the reading of the Bible and a sign of the emphasis on returning ad fontes (“to public I have thought the sources”) that characterized developing reforms of the church. nothing of a most perilous This exhibit celebrates the milestone by displaying all five editions of journey, nothing of the Erasmus’ Greek New Testament produced during his lifetime, allowing expense, nothing at all of visitors to trace how the text changed over the decades of Erasmus’ the toils in which I have work. Alongside these rare Erasmus editions, items in the exhibit worn out a great part of highlight the changing form of the Bible in the sixteenth century my health and life itself.” and the development of Erasmus as a scholar and his philological and theological work in this critical time of reform. In response to receiving Erasmus’ first edition of the Greek New Testament, his friend John Colet (1466-1519), Dean at St. Paul’s Cathedral, wrote, “The name of Erasmus shall never perish.” We welcome you to this exhibit, celebrating the fact that after 500 years the sentiment remains strong. -
Notes on Erasmus
Desiderius Erasmus In the summer of 1514, Desiderius Erasmus (c.1467-1536) was beginning to establish his name as the leading humanist scholar of his age, when he was recalled to his monastery in his native Holland. Orphaned at the age of seven, Erasmus had been pressured into monastic life by his guardians, and had only escaped in his mid-twenties. He refused to return, as the idea filled him with dread. “Whenever I consider it, the jealousy and lack of learning of the priests come to mind” he wrote his prior. “Those cold, useless conversations! I am not fit for that life, as I have a horror of ceremony and a love of freedom. The study of humane letters alone attracts my spirit.” These “humane letters” were the literature of classical antiquity. The study and dissemination of these works was the aim of the Renaissance humanists. They opposed the established study of Aristotelian philosophy and science, and Scholastic speculative metaphysics. Instead, they focused on the practical arts of social life: rhetoric, grammar, history, poetry, and moral philosophy. Reflecting the needs of an increasingly urban and literate society, the humanists were preoccupied with the place and potential of the individual in this world. In classical antiquity they found a culture which appeared to have answers to the questions they faced regarding man’s relation to the community. To the humanists, the stylistic training of the ancients, as well as their discourses on citizenship, offered a course in civic virtue. Their principal ideal was the eloquent, informed and moral person who could be a persuasive civilizing presence in Christian society. -
Chapter III Ewing in Ireland 14 the Father of Senator Thomas Ewing of Ohio
CHAPTER III EWING IN IRELAND In 1688, William of Orange, Prince of Holland, and his lovely wife, Mary, were made King and Queen of England. Mary's father, King James II of England, was so unpopular that he was forced to flee from England to France. The next year, 1689, James II came to Ireland with a small army of French soldiers and took command of all the Catholic Armies who were trying to get the throne from William and Mary, who were Protestant. James II was a Catholic, as has been stated, and William of Orange, a Protestant, was now William III, King of England. The Protestants of England and Scotland, as well as Ireland, were for the most part loyal to William of Orange and were known as “Orangemen.” The Catholics who were loyal to James II were called “Jacobites.” Thomas Babington Macaulay in The History of England, Volume III, gives one of the best written and most thoroughly researched accounts of the Siege of Londonderry, Ireland on the River Foyle that has ever been recorded. The Protestant stronghold was there, and in March, 1689, the Jacobites tried to take the walled city. The gates were, of necessity, closed and the defenders inside the city walls were starving to death. The Jacobites threatened to let them all die unless the city surrendered. After 105 days, on July 29, 1689 King William's ships sailed up Loch Foyle into the River Foyle and ended the Siege of Londonderry. We know from two old poems that there were men named EWING there. -
European Romanticism 1405110392 1 Pretoc Final Proof Page Iii 10.9.2005 7:59Am
Ferber: Companion to European Romanticism 1405110392_1_pretoc Final Proof page iii 10.9.2005 7:59am A C O M P A N I O N T O EUROPEAN R OMANTICISM EDITED BY MICHAEL FERBER Ferber: Companion to European Romanticism 1405110392_3_posttoc Final Proof page xiv 10.9.2005 7:58am Ferber: Companion to European Romanticism 1405110392_1_pretoc Final Proof page i 10.9.2005 7:59am A Companion to European Romanticism Ferber: Companion to European Romanticism 1405110392_1_pretoc Final Proof page ii 10.9.2005 7:59am Blackwell Companions to Literature and Culture This series offers comprehensive, newly written surveys of key periods and movements and certain major authors, in English literary culture and history. Extensive volumes provide new perspectives and positions on contexts and on canonical and post- canonical texts, orientating the beginning student in new fields of study and provid- ing the experienced undergraduate and new graduate with current and new directions, as pioneered and developed by leading scholars in the field. 1. A Companion to Romanticism Edited by Duncan Wu 2. A Companion to Victorian Literature and Culture Edited by Herbert F. Tucker 3. A Companion to Shakespeare Edited by David Scott Kastan 4. A Companion to the Gothic Edited by David Punter 5. A Feminist Companion to Shakespeare Edited by Dympna Callaghan 6. A Companion to Chaucer Edited by Peter Brown 7. A Companion to Literature from Milton to Blake Edited by David Womersley 8. A Companion to English Renaissance Literature and Culture Edited by Michael Hattaway 9. A Companion to Milton Edited by Thomas N. Corns 10. A Companion to Twentieth-Century Poetry Edited by Neil Roberts 11. -
The Trompe-L'oeil Fly in the Renaissance
Painted Paradoxes: The Trompe-L’Oeil Fly in the Renaissance Kandice Rawlings The fourteenth-century Florentine Giotto has long been ian paintings from the period of about 1450 to the 1510s, regarded as the genius who revived naturalism in European apparently meant to trick their audiences, just as Giotto had painting, liberating the art, as later commentators like Vasari deceived his teacher. would have it, from its medieval rut. Apparently Giotto was Although earlier scholars have cited Filarete’s story and also something of a practical jokester. Filarete, in his treatise its precedents in ancient literature as possible sources for on architecture written in the 1460s, recounts one of Giotto’s paintings depicting flies, no one has evaluated their connec- jokes in a discussion of the illusionistic merits of painting tion with two satirical essays, one classical and one from the versus sculpture: fifteenth century, that give exaggerated praise to the lowly We also read that Giotto, while young, creature.4 These essays, like the paintings, are self-referential painted flies that fooled his master Ci- and paradoxical: both demonstrate the creator’s great intel- mabue. He thought they were alive and lect and skill in praising a lowly, common insect, while at tried to shoo them off with a cloth. These the same time exposing the rhetorician’s and the painter’s marvelous things, derived from the knowl- ability to deceive by truthful representation—their tricks of edge of the force of color and how to locate the trade, so to speak. In painting the trompe-l’oeil fly, the it, are not seen in sculpture.1 artist showed off his wit and his manual skill and created Filarete’s wording allows us to assume that the Giotto modern, self-aware images.