The Fidelity of the Fruit: a Psychology of Adam's Fall in Milton's

Total Page:16

File Type:pdf, Size:1020Kb

The Fidelity of the Fruit: a Psychology of Adam's Fall in Milton's Undergraduate Review Volume 5 Article 30 2009 The idelitF y of the Fruit: A Psychology of Adam’s Fall in Milton’s Paradise Lost Bradford Vezina Follow this and additional works at: http://vc.bridgew.edu/undergrad_rev Part of the Literature in English, British Isles Commons Recommended Citation Vezina, Bradford (2009). The ideF lity of the Fruit: A Psychology of Adam’s Fall in Milton’s Paradise Lost. Undergraduate Review, 5, 150-154. Available at: http://vc.bridgew.edu/undergrad_rev/vol5/iss1/30 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. Copyright © 2009 Bradford Vezina The Fidelity of the Fruit: A Psychology of Adam’s Fall in Milton’s Paradise Lost. BRADFORD VEZINA From his slack hand the Garland wreath’d for Eve Down dropp’d, and all the faded Roses shed: Speechless he stood and pale. (9.892-94) Brad is a first year law student at Suffolk University Law School. He he passage above provides an apt image, with all its symbolic overtones, wrote this piece in Professor Chaplin’s of Adam’s reaction to Eve’s mortal transgression—that is, her eating Milton course in the spring of 2008. from the Forbidden Tree. The circular nature of the garland signifies perfection and permanence; the roses convey the delicacy, vitality, and Tbloom of life. The garland not only represents the perfection of a paradisal world, but the union between Adam and Eve. But Eve’s careless and wanton act shatters such a union. This leaves Adam with a choice: to eat the fruit thereby upholding his bond with and love for Eve (an act in defiance of God), or to walk away and shoulder the pangs of a broken heart and the prospect of a solitary future. He chooses the former. Many critics have argued—and will no doubt continue to argue—that slavish and blind passion prompted Adam to eat from the Tree. But this is not the case. Adam acts out of love. He sacrifices himself out of love, a sacrifice that parallels that of the Son (i.e. Jesus) in Book III of the epic. The charge against Adam is almost unanimous: he acts out of uxoriousness and idolatry. Such a charge invokes the medieval notion of lady worship shown in the romances of Chrétien. Take Erec and Enide as an example. After winning Enide’s hand in marriage, Erec grows complacent and neglects his duties as a knight. He relegates himself to his room and satisfies his desire for his lady. He worships her above all things, even God. In light of this medieval tradition, it is understandable—if not expected—that critics would rebuke Adam for falling into similar excessive fondness for Eve. C. S. Lewis bluntly states: “Adam fell by uxoriousness” (454). Another critic, Northrop Frye, in his essay “Children of God and Nature,” claims that “Milton places the supremacy of Eve over God at the central point of the fall itself” (63). While Lewis claims that Adam’s fault lies in his uxoriousness, Frye adds to this a charge of idolatry. The argument that Adam fell because of uxoriousness or idolatry, however, depends on a few assumptions: first, that Adam was motivated by lust and passion (in accordance with the medieval convention); and, second, that, in eating from the Forbidden Tree, Adam sought to supplant the image of God with that of Eve. Both assumptions prove tenuous. It is particularly important to consider the nature and dynamic of Adam and Eve’s relationship: it’s primarily contemplative, not appetitive. Here we turn to Book VIII. 150 • THE UNDERGRADUATE REVIEW • 2009 BRIDGEWATER STATE COLLEGE Even though Adam is given dominion over the earth and all its emanated from Eve. On such graces, Adam describes: “Grace inhabiting animals, he is struck by a certain disparity. He notices was in all her eyes, Heav’n in her Eye / In every gesture dignity that each animal has its own corresponding partner. Sensing and love. / I overjoyed could not forbear aloud” (8.488-90). his solitary state, Adam questions God’s divine framework: Here Milton infuses Eve with similar kind of love found in Plato’s Symposium. According to this tradition, true love Among unequals what society is found through the contemplation of the Form of Beauty, Can sort, what harmony or true delight? which is conveyed by a lover. True love, accordingly, is the Which must be mutual, in proportion due transcendence of the physical via the contemplation of the Giv’n and received; but in disparity (8.383-86) Form of Beauty. When Adam gazes at Eve, he is struck by her transcendent beauty, a beauty that allows him to glimpse the Adam seeks a partner that compliments his own nature. divine. Purvis E. Boyette, tracing these Neo-Platonic graces Animals cannot assume such a role because they lack that which in Milton’s work, points out that “the Graces [of Eve] were for is essential to human beings: a rational faculty. Adam seeks the Neoplatonists the inclusive symbol of love” (“Milton’s Eve a partner who can actualize his fullest potential as a rational and the Neoplatonic Graces” 342). This allows for a couple being. Here Milton situates Adam and Eve’s relationship on an of inferences to be made: first, that Milton wishes to posture intellectual basis, where both can share in each other’s thoughts Adam and Eve’s marriage as being contemplative and divine and empirical discoveries. Milton stresses that Adam and Eve in essence; and second, that their love is a vehicle of the divine share a contemplative bond, not a hedonistic one. essence (i.e. an emanation of the divine). This emphasis on a contemplative union is consistent with Therefore, in light of these considerations, the critic who argues Milton’s Doctrine and Discipline of Divorce. Throughout the that Adam acted under uxoriousness or idolatry (or both) must work, Milton attacks various biblical interpretations that shoulder the burden of proof. Frye buttresses his argument by condemn divorce as a sin against God. Milton takes a radical pointing to one particular passage spoken by Adam: “All higher position on the issue, arguing that divorce is necessary to knowledge in [Eve’s] presence falls / Degraded, Wisdom in maintain the integrity of marriage itself. He was keenly aware discourse with her / Loses discount’nanc’t, and like folly shows” that many marriages, once a symbol of happiness and spiritual (8.551-53). This passage captures Adam’s first brush with unification, are likely to turn into self-induced and inescapable passion. He tells of the debasing power of lust. Afterwards, tyrannies. In the process of building his argument, Milton Raphael rebuffs Adam’s folly and tells him to direct his gaze explains the purpose and goals of a good marriage: towards the heavens away from the physical realm. While this passage may hint at the fact that Adam’s relationship with Eve God in the first ordaining of marriage taught us to is not impervious to passionate impulses, it certainly does not what end he did it, in words expressly implying that warrant the conclusion that Adam acted out of passion and apt and cheerful conversation of man with woman, weakness when eating from the Forbidden Tree. Such a claim to comfort and refresh him against the evil of solitary is a gross non-sequitur. Even so, the passage still forces a closer life, not mentioning the purpose of generation till reading of the text. afterwards, as being but a secondary end in dignity, though not in necessity. (703) When Adam stumbles upon Eve in the garden, he finds her standing before the Forbidden Tree, a partially eaten fruit Given this marital sketch, the parallels of Adam and Eve’s in her hand and a squirm of guilt in her eyes. Adam drops relationship are quite obvious. Adam seeks the creation of Eve the garland. He realizes that life can no longer continue as to remedy his state of solitude and to provide that “cheerful it did. He questions: “How art thou lost, how on a sudden conversation of man with woman.” Milton goes so far as to lost, / Defac’t, deflow’r’d, and now to Death devote?” (9.900- minimize the importance of sexuality and physical desire as 01) Adam seems to not only question divine justice, in light that which is necessary for procreation, but on a baser level than of Eve’s inexplicable act, but also realizes that he too is lost: the intellect. Even though Adam and Eve do partake in sexual “And mee with thee hath ruined” (9.906). The critics—such desire (which is considered pure and innocent in a prelapsarian as Lewis and Frye—maintain that Adam is overcome by his world), Milton claims that their relationship is primarily based blind and passion for Eve. But such a position is not supported on the intellect. by the text itself. When Adam resolves to incur the same plight as Eve, he makes no appeal to pity or passion: “How can I Indeed, Adam and Eve’s relationship often assumes a Neo- live without thee, how forgo / Thy sweet Converse and Love Platonic element. Milton often makes reference to the graces so dearly join’d, / To live again in these wild Woods forlorn?” (9.908-10) BRIDGEWATER STATE COLLEGE 2009 • THE UNDERGRADUATE REVIEW • 151 These lines underscore the unemotional resolve of Adam. her divinity—she still maintains that physical “Link of Nature” Passion or lust does not cloud his judgment. Instead, Adam with Adam (9.914).
Recommended publications
  • Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
    Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation.
    [Show full text]
  • Taking Mormons Seriously: Ethics of Representing Latter-Day Saints in American Fiction
    Brigham Young University BYU ScholarsArchive Theses and Dissertations 2007-07-10 Taking Mormons Seriously: Ethics of Representing Latter-day Saints in American Fiction Terrol Roark Williams Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the English Language and Literature Commons BYU ScholarsArchive Citation Williams, Terrol Roark, "Taking Mormons Seriously: Ethics of Representing Latter-day Saints in American Fiction" (2007). Theses and Dissertations. 1159. https://scholarsarchive.byu.edu/etd/1159 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. TAKING MORMONS SERIOUSLY: ETHICS OF REPRESENTING LATTER-DAY SAINTS IN AMERICAN FICTION by Terrol R. Williams A thesis submitted to the faculty of Brigham Young University in partial fulfillment of requirements for the degree of Master of Arts Department of English Brigham Young University August 2007 BRIGHAM YOUNG UNIVERSITY GRADUATE COMMITTEE APPROVAL of a thesis submitted by Terrol R. Williams This thesis has been read by each member of the following graduate committee and by majority vote has been found to be satisfactory. Date Gideon O. Burton, Chair Date Susan Elizabeth Howe, Reader Date Phillip A. Snyder, Reader Date Frank Q. Christianson, Graduate Advisor Date Nicholas Mason, Associate Chair
    [Show full text]
  • How Can Original Sin Be Inherited?
    DEAR FATHER KERPER Michelangelo, The Fall and Expulsion from Garden of Eden. Web Gallery of Art sinned against obedience. But this act How can original represents much more: they actually rejected friendship with God and, even worse, attempted to supplant God as God. sin be inherited? To see this more clearly, we must rewind the Genesis tape back to chapter ear Father Kerper: I’ve always had a huge 1. Here we find that God had created problem with original sin. It seems so unfair. I can the first human beings “in the image of God.” (Genesis 1:27) As such, they understand punishing someone who has broken a immediately enjoyed friendship and law. That’s perfectly just. But why should someone even kinship with God, who had Dwho’s done nothing wrong get punished for what someone else lovingly created them so that they could share everything with Him. did millions of years ago? Though Adam and Eve had everything that human beings could Many people share your understandable In the case of speeding, the possibly enjoy, the serpent tempted reaction against the doctrine of original punishment – say a $200 ticket – is them to seek even more. Recall the sin. As you’ve expressed so well, it does always imposed directly on the specific serpent’s words to Eve: “God knows in indeed seem to violate the basic norms of person who committed an isolated fact that the day you eat it [the forbidden fairness. But it really doesn’t. How so? illegal act. Moreover, the punishment is fruit] your eyes will be opened and you To overcome this charge of unfairness, designed to prevent dangerous and illegal will be like gods.” (Genesis 3:5) we must do two things: first, reconsider behavior by creating terribly unpleasant By eating the forbidden fruit, Adam the meaning of punishment; and second, consequences, namely costly fines and and Eve attempted to seize equality rediscover the social nature – and social eventually the loss of one’s license.
    [Show full text]
  • Amazing Facts Study Guide-02 Did God Create the Devil
    Amazing Facts Study Guide 2 - Did God Create the Devil? Most people in the world are being deceived by an evil genius bent on destroying their lives - a brilliant mastermind called the devil, or Satan. But this dark prince is much more than what you might think... many say he's just a devious mythical figure, but the Bible says he's very real, and he's deceiving families, churches, and even nations to increase sorrow and pain. Here are the Bible's amazing facts about this prince of darkness and how you can overcome him! 1. With whom did sin originate? "The devil sinneth from the beginning." 1 John 3:8. "That old serpent, called the Devil, and Satan." Revelation 12:9. Answer: Satan, also called the devil, is the originator of sin. Without the Scriptures, the origin of evil would remain unexplained. 2. What was Satan's name before he sinned? Where was he living at that time? "How art thou fallen from heaven, O Lucifer, son of the morning!" Isaiah 14:12. Jesus said, "I beheld Satan as lightning fall from heaven." Luke 10:18. "Thou wast upon the holy mountain of God." Ezekiel 28:14. Answer: His name was Lucifer, and he was living in heaven. Lucifer is symbolized by the king of Babylon in Isaiah 14 and as the king of Tyrus in Ezekiel 28. 3. What was the origin of Lucifer? What responsible position did he hold? How does the Bible describe him? "Thou wast created." Ezekiel 28:13, 15. "Thou art the anointed cherub that covereth." Ezekiel 28:14.
    [Show full text]
  • Paradise Lost Bk. 1
    Paradise Lost by John Milton edited by Eric Armstrong Notes on this edition The pronunciations presented here are not necessarily definitive, but are a starting place. Many are choices based on the meter of the line, showing how a word might be pronounced in an attempt to maintain the pentameter. In some cases these pronunciations are quite extreme: witness "ceremony - disyllabic (if possible!) ["sE„.m´n]". Also, I have attempted to give pronunciations to all "unfamiliar" words, or words whose pronunciation isn't immediately obvious from spelling. Not all proper nouns required transcription: "Taurus" seems familiar enough. I have also chosen, before syllables beginning with r, to leave the schwa in diphthongs that might take "r-colouring" uncoloured, or plain : "Oreb" as ["O´ ®´b] rather than ["O„ ®´b] or ["O ®´b]. In cases where these diphthongs preceed other consonants, I have chosen the r-colouring version, as in "Archangel" - [A„ "keIn dZ´l]. I feel these choices work best for the stage, but are a matter of taste. Book I f Man's first disobedience, and the fruit OOf that forbidden tree whose mortal taste Brought death into the World, and all our woe, With loss of Eden, till one greater Man 5 Restore us, and regain the blissful seat, Sing, Heavenly Muse, that, on the secret top Of Oreb1, or of Sinai2, didst inspire That shepherd who first taught the chosen seed In the beginning how the heavens and earth 10 Rose out of Chaos: or, if Sion3 hill Delight thee more, and Siloa's4 brook that flowed Fast by the oracle of God, I thence Invoke thy aid to my adventurous song, That with no middle flight intends to soar 15 Above th' Aonian5 mount, while it pursues Things unattempted yet in prose or rhyme.
    [Show full text]
  • Evolution and Original Sin: Accounting for Evil in the World by Dr
    Evolution and Original Sin: Accounting for Evil in the World by Dr. Daryl P. Domning and Dr. Joseph F. Wimmer The Washington Theological Consortium (WTC) produced this discussion guide as part of a series titled "At the Crossroads of Science and Theology." The series aims to connect the interests and expertise of faculty in Washington-area theological schools with the questions and concerns of people in congregations regarding the relationship between science and religion. We hope to bring theological reflection and scientific research to adult education groups, in an interdisciplinary and ecumenical exploration of fundamental issues in this relationship. You may contact WTC at (202) 832-2675 for further information about this series, or visit the organizaton's Web site at http://washtheocon.org . The$Washington$Theological$Consortium$is$a$community$of$Theological$Schools$of$diverse$Christian$ traditions—with$partners$in$education,$spirituality$and$interfaith$dialogue—that$supports$ ecumenical$unity$and$interfaith$understanding$in$four$ways:$ $ • By$supporting$ecumenical$study$and$dialogue$that$explores$the$distinct$theological$traditions$of$ the$churches,$analyzes$barriers$to$Christian$unity,$and$explores$opportunities$for$shared$public$ witness.$$ $ • By$providing$an$ecumenical$context$for$equipping$clergy$and$laity$to$serve$the$mission$and$ ministry$of$the$Church$in$the$world$through$diverse$communities$and$in$ways$that$witness$to$ the$unity$that$is$ours$in$Christ.$$ $ • By$providing$member$institutions$the$means$of$sharing$their$rich$theological,$spiritual,$and$ practical$resources$by$developing$programs$and$services$that$are$best$done$in$collaboration,$ and$which$enrich$the$mission$and$programs$of$each$member.$$ $ • By$engaging$in$interreligious$study$and$dialogue,$with$members$of$other$faiths,$$that$explore$the$ differences$and$shared$values$of$the$theologies$and$practices$of$the$great$world$religions.$$$ $ $ About the Authors Dr.
    [Show full text]
  • The Influence of Indian Epics on John Milton
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by International Institute for Science, Technology and Education (IISTE): E-Journals Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol 2, No 7, 2011 The Influence of Indian Epics on John Milton H.L.Narayanrao, Bharatiya Vidya Bhavan’s college, ( University of Mumbai) Munshi Nagar, Andheri (w), Mumbai- 400058. India., [email protected] Received: October 7th , 2011 Accepted: October 18th , 2011 Published: October 30 th , 2011 Abstract The study of Indian culture and traditions reveals that certainly there were people around the world who have inspired by the writings and ancient scripts of India. The epic is traditionally ascribed to Vyasa , who is also a major character in the epic. The first section of the Mahabharata states that it was Ganesha who, at the request of Vyasa, wrote down the text to Vyasa's dictation. Ganesha is said to have agreed to write it only on condition that Vyasa never pause in his recitation. Vyasa agreed, provided Ganesha took the time to understand what was said before writing it down as an Epic. The Mahabharata (Sanskrit Mah ābh ārata, is one of the two major Sanskrit epics of ancient India , the other being the Ramayana . The epic is part of itihasa (history). Besides its epic narrative of the Kurukshetra War and the fates of the Kauravas and the Pandavas , the Mahabharata contains much philosophical and devotional material, such as a discussion of the four "goals of life" or purusharthas (12.161).
    [Show full text]
  • The Psychology of Satan Jennifer Putnam This Paper Was Written for Dr
    The Psychology of Satan Jennifer Putnam This paper was written for Dr. Thomas! Milton course. It was presented at the 2009 Sigma Tau Delta International Convention. John Milton!s Satan is a psychologically complex character. Satan has qualities which make him a brilliant leader, but which also cause him great pain. He is a militant ruler with powerful speeches, and a cunning deceiver with rich disguises. The actions Satan takes, however, cause him great an- guish. It is through his soliloquies that Satan takes off his mask and reveals the troubled person he really is. John Milton in Paradise Lost portrays Satan as a proud, passionately manipulative, and complex character that endures an internal conflict from which he cannot escape. Though Milton begins his masterpiece in medias res, we must start from the beginning with Satan as the angel Lucifer. Lucifer enjoys his high stature in Heaven, until the Son is anointed instead of him, and he becomes jeal- ous. It is then that Lucifer draws emotionally away from God and Heaven. James Holley Hanford and James Taaffe show the results of this jealousy by commenting, “Following God!s announcement of the Son!s elevation, Satan initially defected from the angelic forces” (172). His defection is a result of be- ing too proud of being a servant, which leads to anger and thus, his rebellion. Royland Frye points out the irony of Satan!s refusal to become a slave in that Satan actually becomes a slave to his emotions. Frye says, “As a result of his choice, he becomes a slave to what would, psychologically, be called an "ego- deal,! an identification of the self with an impossible image,” (35).
    [Show full text]
  • Impediments of Reaching God and Ways of Surmounting Them in Two Selected Allegories of Rumi's Spiritual Couplets
    ISSN 1799-2591 Theory and Practice in Language Studies, Vol. 4, No. 8, pp. 1675-1680, August 2014 © 2014 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.4.8.1675-1680 Impediments of Reaching God and Ways of Surmounting Them in Two Selected Allegories of Rumi's Spiritual Couplets Ahmad Gholi (corresponding author) English Department, Faculty of Humanities, Gonbad Kavous University, Golestan Province, Iran Masoud Ahmadi Mosaabad English Department, Faculty of Humanities, Gonbad Kavous University, Golestan Province, Iran Abstract—Rumi frequently utilizes allegories in the grand architecture of his six-book Masnavi-ye Manavi to explain the complex philosophical and religious issues refreshingly, give aesthetic dimension to otherwise cold subjects artistically, and teach morals delightfully. Like his predecessors, he also picks up the ancient old motif of spiritual journey in some of his allegories to depict the problems of the seeker on his path towards God. The present study is undertaken to shed light on the wayfarers’ barriers and the ways of surmounting them in two selected allegories from Masnavi. Index Terms—allegory, journey, seeker, path, barriers, surmounting I. INTRODUCTION From the time Islam became an established religion in Persia in 7th century, most Persian poets and scholars particularly in medieval times devoted their intellectual and literary energies on the ideals of Islam. One of those eminent poets is Rumi (1207-1273) who achieved this goal through composing Masnavi-ye Manavi or Spiritual Couplets, consisted of 25700 rhyming couplets in six books. Jami, classical Persian poet, considers it as “the interpretation of Qur‟an in Persian” (qtd in Emerick, p.18, 2008) because Rumi extensively and heavily got his inspiration and materials from Qur‟an.
    [Show full text]
  • Paradise Lost: Milton’S Portrayal of Satan and the Ethics of Moral and Readerly Choices
    Aleksandra Tryniecka Maria Curie-Skłodowska University 3rd Annual International Forum on Ethics Paradise Lost: Milton’s Portrayal of Satan and the Ethics of Moral and Readerly Choices Gustave Doré – an engraving for Paradise Lost (1866) John Milton (1608-1674) –Paradise Lost (1667) ‘Him the almighty power hurled headlong flaming from ethereal sky’ John Milton, Paradise Lost, Book I, lines 44-45 Gustave Doré – an engraving for Paradise Lost (1866) ‘Ethics is the philosophical study of morality. It is a study of what are good and bad ends to pursue in life and what it is right and wrong to do in the conduct of life. (…) Its primary aim is to determine how one ought to live and what actions one ought to do in the conduct of one’s life’ (John Deigh, An Introduction to Ethics, 7). The aim of anthropology, sociology and empirical psychology: - examination of ‘human pursuits and social norms’ - they ‘describe, analyze, and explain certain phenomena of human life’ The aim of ethics: - it ‘seeks to establish conclusions about what a person ought to do’ (= moral choices) (John Deigh, An Introduction to Ethics, 7). What is morality? (Bernard Gert, Morality: Its Nature and Justification, 1998) ‘morality’/’moral system’ vs. ‘moral theory’: Morality (or: ‘the moral system’): - ‘the system people use, often unconsciously, when they are trying to make a morally acceptable choice among several alternative actions or when they make moral judgments about their own actions or those of others’ (3) - ‘morality is universal and that what seems to be different moral systems are simply specifications and variations of a universal morality or moral system (4) Moral theory: - ‘a moral theory should explain not only why agreement in moral judgments is co common in most situations but also why some unresolvable moral disagreements are an unavoidable feature of morality’ (4) What is morality? (Bernard Gert, Morality: Its Nature and Justification, 1998) ‘morality’/’moral system’ vs.
    [Show full text]
  • Milton's Eve : a Comparison with Eve in the Major Analogues Preceding Paradise Lost Charlene Dellinger Wheeler
    University of Richmond UR Scholarship Repository Master's Theses Student Research 1974 Milton's Eve : a comparison with Eve in the major analogues preceding Paradise Lost Charlene Dellinger Wheeler Follow this and additional works at: http://scholarship.richmond.edu/masters-theses Part of the English Language and Literature Commons Recommended Citation Wheeler, Charlene Dellinger, "Milton's Eve : a comparison with Eve in the major analogues preceding Paradise Lost" (1974). Master's Theses. 1183. http://scholarship.richmond.edu/masters-theses/1183 This Thesis is brought to you for free and open access by the Student Research at UR Scholarship Repository. It has been accepted for inclusion in Master's Theses by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. MILTON'S EVE: A COMPARISON WITH EVE IN THE MAJOR ANALOGUES PRECEDING PARADISE 1Q2! BY CHARLENE DELLINGER WHEELER A THESIS SUBMITTED TO THE GRADUATE FACULTY OP THE UNIVERSITY OF RICHMOND IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN ENGLISH AUG.UST 1974 APPROVED FOR THE DEPARTMENT OF ENGLISH AND THE GRADUATE SCHOOL BY: ' \ Department Chairman TABLE OF CONTENTS CHAPTER PAGE I. INTRODUCTION • • • . 1 II. EVE'S CREATION . • • . 10 III. EVE 1 S FALL • • • • • • • • • • • • • • 29 IV. EVE!S TEMPTATION OP ADAM • • • • . 45 v. AFTER THE FALL • • • • • • • • • . 58 VI. CONCLUSION ~· .. .. • 74 BIBLIOGRAPHY • • • . 80 VITA • • • • ••• • • • • • • • • • • • • • 85 CHAPTER I Introduction Milton's character of Eve in Paradise Lost has been interpreted by critics as both the ~ehicle for Milton's abuse of women, and the example of Milton's favoritism towards them. The great variety of interpretations of the same character seems to be the result of not considering Milton's Eve as a combination of qualities gathered from both the Biblical and .literary..
    [Show full text]
  • Policing the Borders of Identity At
    POLICING THE BORDERS OF IDENTITY AT THE MORMON MIRACLE PAGEANT Kent R. Bean A dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy December 2005 Jack Santino, Advisor Richard C. Gebhardt, Graduate Faculty Representative John Warren Nathan Richardson William A. Wilson ii ABSTRACT Jack Santino, Advisor While Mormons were once the “black sheep” of Christianity, engaging in communal economic arrangements, polygamy, and other practices, they have, since the turn of the twentieth century, modernized, Americanized, and “Christianized.” While many of their doctrines still cause mainstream Christians to deny them entrance into the Christian fold, Mormons’ performance of Christianity marks them as not only Christian, but as perhaps the best Christians. At the annual Mormon Miracle Pageant in Manti, Utah, held to celebrate the origins of the Mormon founding, Evangelical counter- Mormons gather to distribute literature and attempt to dissuade pageant-goers from their Mormonism. The hugeness of the pageant and the smallness of the town displace Christianity as de facto center and make Mormonism the central religion. Cast to the periphery, counter-Mormons must attempt to reassert the centrality of Christianity. Counter-Mormons and Mormons also wrangle over control of terms. These “turf wars” over issues of doctrine are much more about power than doctrinal “purity”: who gets to authoritatively speak for Mormonism. Meanwhile, as Mormonism moves Christianward, this creates room for Mormon fundamentalism, as small groups of dissidents lay claim to Joseph Smith’s “original” Mormonism. Manti is home of the True and Living Church of Jesus Christ of Saints of the Last Days, a group that broke away from the Mormon Church in 1994 and considers the mainstream church apostate, offering a challenge to its dominance in this time and place.
    [Show full text]