استوازج تقُُن السسائل الثذثُح لوقسز دزاسٍ اوال : تُاًاخ توأل توؼسفح الطالة اسن الطالثـــــــــــ : ًىزا هذود اتساهُن كلُح : االداب القسن: اًجلُصٌ الفسقح/الوستىي : الفسقح الثالثح الشؼثح : اًتظام اسن الوقسز : الشؼس كىد الوقسز: 323 ) ج / ش ( استاذ الوقسز : د . هودوح ػصَص
الثسَد االلكتسوًً للطالة : [email protected] ػٌىاى السسالح الثذثُح :alexander pope ac on man
ثاًُا: تُاًاخ توأل توؼسفح لجٌح الووتذٌُُي هل السسالح الثذثُح الوقدهح هتشاتح جصئُا او كلُا ☐ ؼًن ☐ ال فً دالح االجاتح تؼٌن ال َتن تقُُن الوشسوع الثذثً وؼَتثس غُس هجاش تقُُن الوشسوع الثذثً م ػٌاصس التقُُن الىشى التقُُن الٌسثً 1 الشكل الؼام للسسالح الثذثُح 2 تذقق الوتطلثاخ الؼلوُح الوطلىتح 3 َركس الوساجغ والوصادز الؼلوُح 4 الصُاغح اللغىَح واسلىب الكتاتح جُد
ًتُجح التقُُن الٌهائً 111/ ☐ ًاجخ ☐ زاسة
تىقُغ لجٌح التقُُن 1. .2 .3 .4 .5
alexander pope ac on man
An Essay on Man is a poem published by Alexander Pope in 1733–1734. It was dedicated to Henry St John, 1st Viscount Bolingbroke, (pronounced 'Bull-en-brook') hence the opening line: "Awake, St John..." It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justify the ways of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the Great Chain of Being (ll.33-34) and must accept that "Whatever IS, is RIGHT" (l.292), a theme that was satirized by Voltaire in Candide (1759).[4] More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe.
Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays.
On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language".[5] In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students.[6]
Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God."[7]
The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735.
Pope reveals in his introductory statement, "The Design", that An Essay on Man was originally conceived as part of a longer philosophical poem which would have been expanded on through four separate books. According to his friend and editor, William Warburton, Pope intended to structure the work as follows:
The four epistles which had already been published would have comprised the first book. The second book was to contain another set of epistles, which in contrast to the first book would focus on subjects such as human reason, the practical and impractical aspects of varied arts and sciences, human talent, the use of learning, the science of the world, and wit, together with "a satire against the misapplication" of those same disciplines. The third book would discuss politics and religion, while the fourth book was concerned with "private ethics" or "practical morality." The following passage, taken from the first two paragraphs of the opening verse of the second epistle, is often quoted by those familiar with Pope's work, as it neatly summarizes some of the religious and humanistic tenets of the poem:
OBJECTIVES This unit will analyze and explicate Alexander Pope‟s An Essay on Man (1733- 4), through relevant extracts from the text, a poem in which the poet attempts with cheerful optimism to “vindicate the ways of God to Man,” arguing that “WHATEVER IS, IS RIGHT”. This unit will also comment briefly on the biographical and historical background of Alexander Pope, and try to discover the subtle connections between Pope the man and the artist in the context of the age in which he was writing
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INTRODUCTION
This unit will introduce Alexander Pope in the biographical, literary and historical perspective and try to examine the relationship between the man and the artist. As you already know, the age of Alexander Pope is sometimes called the classic Age and sometimes the Augustan age of English Literature. It may be well to explain the senses in which these terms should be understood. The epithet „Classic‟ we may take to denote, first, that the poets and the critics of this age believed that the works of the writers of the classical antiquity (really of the Latin writers) presented the best models and the ultimate standards of literary taste, and, secondly, in a more general way, that, like these Latin writers, they had little faith in the promptings and guidance of individual genius, and much in laws and rules imposed by the authority of the past. Pope expressed the principle of classicism in the following lines in his Essay on Criticism (1711): “Tis more to guide than spur the Muse‟s stand; Restrain his fury, than provoke his speed” So the Muse had to be guided, the fury had to be restrained, and the speed had to be checked by a masterly control. The other epithet “Augustan” was applied in the first instance as a term of high praise, because those who used it believed that the Age of Augustus was the golden age of Latin literature, and, therefore the age of Pope was regarded as the golden age of English literature. 17 Alexander Pope: An Essay on Man This unit will then go on to analyze and respond to Pope‟s An Essay on Man with the help of suitable extracts from Epistle I, and see how the poem illuminates and explains the premises of contemporary moral philosophy in the form of popular and accessible verse. The four Epistles that make up An Essay on Man variously explore the relationship of human kind to the Newtonian universe (“a mighty maze! But not without a plan”) and they offer observations on human limitation, passion, intelligence, sociability, and the potential for happiness.
Analysis
Pope‟s first epistle seems to endorse a sort of fatalism, in which all things are fated. Everything happens for the best, and man should not presume to question God‟s greater design, which he necessarily cannot understand because he is a part of it. He further does not possess the intellectual capability to comprehend God‟s order outside of his own experience. These arguments certainly support a fatalistic world view. According to Pope‟s thesis, everything that exists plays a role in the divine plan. God thus has a specific intention for every element of His creation, which suggests that all things are fated. Pope, however, was always greatly distressed by charges of fatalism. As a proponent of the doctrine of free will, Pope‟s personal opinions seem at odds with his philosophical conclusions in the first epistle. Reconciling Pope‟s own views with his fatalistic description of the universe represents an impossible task.
The first epistle of An Essay on Man is its most ambitious. Pope states that his task is to describe man‟s place in the “universal system” and to “vindicate the ways of God to man” (16). In the poem‟s prefatory address, Pope more specifically describes his intention to consider “man in the abstract, his Nature and his State, since, to prove any moral duty, to enforce any moral precept, or to examine the perfection of imperfection of any creature whatsoever, it is necessary first to know what condition and relation it is placed in, and what is the proper end and purpose of its being.” Pope‟s stated purpose of the poem further problematizes any critical reading of the first epistle. According to Pope‟s own conclusions, man‟s limited intellect can comprehend only a small portion of God‟s order and likewise can have knowledge of only half-truths. It therefore seems the height of hubris to presume to justify God‟s ways to man. His own philosophical conclusions make this impossible. As a mere component part of God‟s design and a member of the hierarchical middle state, Pope exists within God‟s design and therefore cannot perceive the greater logic of God‟s order. To do so would bring only misery: “The bliss of man [...] / Is, not to act of think beyond mankind” (189-90). Though Pope‟s philosophical ambitions result in a rather incoherent epistle, the poem demonstrates a masterful use of the heroic couplet. Some of the most quoted lines from Pope‟s works actually appear in this poem. For example, the quotation “Hope springs eternal in the human breast: / Man never is, but always to be blest” appears in the problematic first epistle (95-6). Pope‟s skill with verse thus far outweighs his philosophical aspirations, and it is fortunate that he chose to write in verse rather than prose. Indeed, eighteenth-century critics saw An Essay on Man as a primarily poetic work despite its philosophical themes.
Summary
The subtitle of the first epistle is “Of the Nature and State of Man, with Respect to the Universe,” and this section deals with man‟s place in the cosmos. Pope argues that to justify God‟s ways to man must necessarily be to justify His ways in relation to all other things. God rules over the whole universe and has no special favorites, not man nor any other creature. By nature, the universe is an order of “strong connexions, nice dependencies, / Gradations just” (30-1). This order is, more specifically, a hierarchy of the “Vast chain of being” in which all of God‟s creations have a place (237). Man‟s place in the chain is below the angels but above birds and beasts. Any deviation from this order would result in cosmic destruction. Because the universe is so highly ordered, chance, as man understands it, does not exist. Chance is rather “direction, which thou canst not see” (290). Those things that man sees as disparate or unrelated are all “but parts of one stupendous whole, / Whose body nature is, and God the soul” (267-8). Thus every element of the universe has complete perfection according to God‟s purpose. Pope concludes the first epistle with the statement “Whatever is, is right,” meaning that all is for the best and that everything happens according to God‟s plan, even though man may not be able to comprehend it (294).
Here is a section-by-section explanation of the first epistle:
References
1- https://en.wikipedia.org/wiki/An_Essay_on_Man
2- https://books.google.com.eg/books?id=XzU1AAAAMAAJ&pg=P A135&lpg=PA135&dq=alexander+pope+ac+on+man&source=bl &ots=vSJ3zcN2BQ&sig=ACfU3U05lMj4upJGzZ6- UvyUMwbwijUI- Q&hl=ar&sa=X&ved=2ahUKEwjGzsWz5fHpAhUmDWMBHd8t DI8Q6AEwFHoECAoQAQ#v=onepage&q=alexander%20pope%2 0ac%20on%20man&f=false
3- https://www.gradesaver.com/popes-poems-and-prose/study- guide/summary-an-essay-on-man-epistle-i
الكتاب الجامعي 4-
موقع بنك المعرفة المصرى 5-