...” 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...

... conventional imperial attributes that characterized Napoleonic imagery at the time. On one level, the portrait can be understood according to Christian iconography or as an allegory of the new French order according to ancient Roman mythology. I argue, however, that Prud'hon subscribed to early nineteenth...

... Aristotelian view of habit and of its potentially constructive functions. This influence has been largely neglected by Austen scholars despite her unarguable familiarity with Anglican thought. Even those such as Alasdair MacIntyre who argue that Austen synthesizes classical and Christian theories of virtue, do...

... 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...

..., 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...

... 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...

... 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...

... 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...

... of for their service?” (V.iv.81)—in his undiminished allegiance to the idea of Rome—“Who'er is Brave and Virtuous, is a Roman ” (V.iv.91)—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...

..., 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...

..., as Christopher Johns argues, by the Kangxi emperor's definitive rejection of Christianity. Whether or not the discovery was part of the shift, it can only have reinforced the idea that it was the Saxon, not the Chinese monarch, that God favored. 24 Positioned somewhere between “naturalia” and “artificialia...

... 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...

... 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...

..., 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...

... (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...

... 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...

... 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...

... 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 in the eighteenth century inspired a flourishing body of prescriptive texts that taught...

... 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...

... 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...