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Eighteenth-Century Life (2017) 41 (2): 28–42.
Published: 01 April 2017
...” light. It aims to show that sentimentalism affirmed Christian virtues such as charity and chastity, but it radically transmuted and displaced those virtues. In particular, it argues that sentimental fiction imaginatively negotiated the difficulties of practicing Christian virtue in a rapidly changing...
Eighteenth-Century Life (2022) 46 (3): 101–122.
Published: 01 September 2022
... with the Virgin Mary to emphasize her moral purity. 13 While Franque certainly borrowed from Christian imagery to represent the virtues of the empress and imperial infant, this representation can also be understood according to contemporary genre paintings of domestic bliss, bourgeois motherhood...
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Eighteenth-Century Life (2023) 47 (3): 1–29.
Published: 01 September 2023
... and passivity rather than as active principle. email@example.com Copyright 2023 by Duke University Press 2023 Jane Austen Mansfield Park habit Aristotle Christian virtue It makes no small difference, then, whether we form habits of one kind or of another from our very youth...
Eighteenth-Century Life (2011) 35 (2): 1–17.
Published: 01 April 2011
... will meet with Wit. (2:28)20 That Dunton juxtaposes “TRUTH” with “HUMILITY” in this passage suggests the relationship developed earlier in this essay between truth and peace; one might recall, for example, Walter Shandy’s very negative attitude toward this Christian virtue: “As for the theological...
Eighteenth-Century Life (2001) 25 (3): 80–93.
Published: 01 September 2001
..., an Act of complicated Virtue; by which he at once relieved the Poor, corrected the Vicious, and forgave an Enemy.”1 Though this act of “complicated virtue” has been wisely read as an instance of Christian charity,2 I believe an inquiry into the idea of virtue in English...
Eighteenth-Century Life (2014) 38 (2): 47–74.
Published: 01 April 2014
... in the period. Nettleton’s Treatise on Virtue and Happiness belongs to a very different intellectual tradition than Norris’s An Idea of Happiness. Norris’s think- ing about happiness can be traced back through Descartes, Henry More, and Aquinas to ancient Platonism and Christian Scripture. As an Angli...
Eighteenth-Century Life (2001) 25 (2): 237–251.
Published: 01 April 2001
... it is by no means easier or pleasanter to be rich than to be poor, and in which vir- tue—especially Christian virtue—is itself a sufficient organizing principle for all social and familial relationships. Everything is always for the best, because when bad things happen to bad people...
Eighteenth-Century Life (2001) 25 (1): 17–28.
Published: 01 January 2001
... virtue long deemed manly.” The ideal Christian hero is not “vita contemplativa,” but “vita activa”—a synthesis of religious and civic virtue.16 Personal religiosity and social action was deemed to affect national virtue, as in Obadiah Hughes’ sermon to the Societies...
Eighteenth-Century Life (2022) 46 (1): 56–78.
Published: 01 January 2022
...)—and in his proto-Christian resignation in the face of his own transgressions, Cato becomes a hero whom the audience might one day look to emulate in his manner of dying. The paradox of Cato is that the protagonist only truly becomes an object of emulation when he ceases to be a paragon of virtue...
Eighteenth-Century Life (2002) 26 (2): 45–52.
Published: 01 April 2002
..., and terms alien to Christian piety: and the antithesis with which he concluded— although in the mind of the Author, it makes good sense— sounds sacrilegious, because the term “your virtues” in counterpoint with the term “God” seems to be exclusive...
Eighteenth-Century Life (2021) 45 (3): 116–134.
Published: 01 September 2021
... between the programs of eighteenth-century palatial ceiling paintings, including those found in the great baroque monastic establishments, and contemporary table centerpieces. They often shared closely related subject matter, including a blend of classical mythological and Christian references, as we...
Eighteenth-Century Life (2007) 31 (3): 1–28.
Published: 01 September 2007
... and rewarded in the end, represents a just conclusion, and is therefore moral. But for Richardson, such notions of tragedy assume a system of justice that exists in a worldly realm, and provides a purely mate- rial encouragement to virtue inconsistent with his Christian vision. Jocelyn Harris has...
Eighteenth-Century Life (2004) 28 (3): 20–45.
Published: 01 September 2004
... University of Colorado In the “Preface” to The Life and Adventures of Mrs. Christian Davies, com- monly called Mother Ross (740), the anonymous author reports that Chris- tian Davies, a woman who purportedly passed as a male foot soldier and dragoon during the War of the Spanish Succession, “died...
Eighteenth-Century Life (2003) 27 (3): 99–123.
Published: 01 September 2003
..., with its portrayal of a virtue that “Heaven only could reward” (4:558), is not structurally diﬀerent from the secular happy ending of Pamela.Rather, Sentiment vs. Cynicism in Richardson’s Clarissa 113 Richardson’s smuggling into Clarissa the happy ending in the guise of a Christian...
Eighteenth-Century Life (2009) 33 (1): 83–96.
Published: 01 January 2009
... (Cambridge: Cambridge Univ., 2002), 10 – 38; Skinner, “Republican Virtues in an Age of Princes,” in Visions of Politics, 118 – 59; Antony Black, “Christianity and Republicanism: From St. Cyprian to Rousseau,” The American Political Science Review 91 (1997): 647 – 56; Cary Nederman, Medieval...
Eighteenth-Century Life (2012) 36 (1): 30–53.
Published: 01 January 2012
... inculcated in the virtues of the Jewish faith from an early age, and her own nationality as a Persian indicates that she is naturally Judaic. At various moments in the text, her acceptance of Christianity is delayed. She refuses to be baptized until her mother accepts the Christian God and is baptized...
Eighteenth-Century Life (2013) 37 (3): 88–90.
Published: 01 September 2013
... a period of national crisis. Yang’s next chap- ter is on the Formosan impostor George Psalmanazar, who came to London in the early 1700s posing as a native of the island, but who also claimed to be a Christian convert. Yang reads this conversion as one that involves many differ- ent aspects...
Eighteenth-Century Life (2004) 28 (1): 69–91.
Published: 01 January 2004
... sees the work’s mimed subjectivity comprehending Defoe’s inexplicit representation of transgressive and repressed sexuality— hence Crusoe queered.5 In this essay, I show that Crusoe’s sexual identity is aligned with the novel’s focus on his mercantile exertions and their Christianization...
Eighteenth-Century Life (2004) 28 (1): 1–20.
Published: 01 January 2004
... emulation from its damaging association with luxury and moral degeneracy and rede- ﬁne the term as a desire to aspire to a Christian ideal of piety, industry, and Reconfiguring Femininity and Labor 15 virtue. Their attempts were not always convincing. Though Magdalen...
Eighteenth-Century Life (2019) 43 (3): 61–85.
Published: 01 September 2019
... various attempts to enter the marriage market while simultaneously retaining childhood female friends. Friendships between women in the eighteenth century involved a complex system of relations that were both alike and unalike what we now think of as friendship. Christian models of righteous behavior...