...Philip F. Riley Copyright © 1976 by Duke University Press 1976 The Policing of Sin in Louis XIV s Paris Philip F. Riley Violations of the sixth and ninth commandments never seriously troubled Louis XIV until midway through his fifty-four-year reign. For the first twenty years of his personal...

...Hoxie N. Fairchild Copyright © 1949 by Duke University Press 1949 THE SCHOLAR S UNPARDONABLE SIN HOXIE N. FAIRCHILD IN THE ARSENAL of the scholarly critic of scholarly writing few weapons are more deadly than the word oversimplification. It not only inflicts severe damage upon the victim...

...Edward A. Tiryakian Redeeming The Sin: Social Science and Literature . By Borenstein Audrey . New York : Columbia University Press , 1978 . Pp. xxv , 269 . $15.00 . Copyright © 1980 by Duke University Press 1980 BOOKS Redeeming The Sin: Social Science and Literature...

...John N. Morris Surprised by Sin: The Reader in Paradise Lost . By Fish Stanley Eugene . New York : St. Martin’s Press , 1967 . Pp. xi , 344 . $7.50 . Copyright © 1969 by Duke University Press 1969 134 The South Atlantic Quarterly arrival next morning), he never attempted...

...Kim H. Kowalke 2005 by Kim H. Kowalke 2005 Kim H. Kowalke Seven Degrees of Separation: Music, Text, Image, and Gesture in The Seven Deadly Sins For Giselher Schubert on his sixtieth birthday I So let us invite all the sister arts...

...Andre Schmid 2001 by Duke University Press 2001 Andre Schmid Looking North toward Manchuria Writing in prominent Korean historian Sin Ch’aeho decried that his countrymen were ‘‘sitting on the sidelines happily...

... criticism is the relationship between Hawthorne s use of the past and his treatment of sin, guilt, and expiation. Hyatt Waggoner is one of the few critics who acknowledge explicitly a connection between these two major elements of Hawthorne s writ­ ings; he observes that the whole body of his work implies...

... and his analysis of the social institutions of his own time and of the past convinced him of the prevalence of evil. Though theological dogmas as such concerned him but little, he toyed with the ideas of primal sin and.of predestination. Like Thomas Hardy, he conceived of human destinies as framed...

... was about to strike it the second time, a Voice did suddenly dart from Heaven into my Soul which said, Wilt thou leave thy sins and go to Heaven, or have thy sins and go to 18 The South Atlantic Quarterly Hell? At this I was put to an exceeding Maze. Wherefore, leaving my Cat upon the ground, I looked up...

... in literature has ferreted out the crime. The evidence comes from the document itself. In one of the texts of this poem (made up of a number of manuscripts, for convenience called the A Text ) the personifications of the Seven Deadly Sins confess their sins before the figure Repentance and promise...

... to the blasphemy of Faustus, which in turn springs from Faustus s repudiation of humanity to gain a deity. The original sin of Faustus is the original sin of man, the abandonment of the image of God in order to be as God, in Eve s terms, or, as Faustus puts it, to be on earth as Jove is in the sky. The desire...

... a shadow over his picture of man and society. Humans are fallible beings, victims of Innate Depravity and Original Sin as a consequence of the Fall. Des­ perately flawed, humans are given to imperfection. Even those who lead daily lives which to all appearances are examples of virtue and repute, as Goodman...

... has refused to subordinate himself even to God, and thus the en­ trance of the unexpected fourth visitor defines exactly for Becket his state of mortal sin, and reduces him to despair. The four Tempters of Part I do not reveal Becket as parallel to Christ; rather they discover the spiritual chasm...

... of the poem s concern the notion that we are implicated in the original sin of Adam and Eve. But the poem is, I believe, directed most pointedly at those who as they begin to read have doubts about this matter. Milton s audience is pre­ cisely those who, like many of us, wonder why we should suffer...

... ways of living one s life. This leads Badiou to interpret Christianity as radically dissociating Death and Resurrection: not only are they not the same, they are not even dialec­ tically interconnected in the sense that the price of Eternal Life is the suf­ fering which redeems our sins. For Badiou...