School of Historical and Philosophical Studies - Theses
Permanent URI for this collection
Search Results
1 - 2 of 2
-
ItemIf ever time was: the social and scientific perception of time in England and France in the 1830's( 1984)This work examines the relationship between perceptions of time in social and scientific texts in England and France in the 1830's. I stipulate that 'social' texts include productions in political economy, history, education, and popular culture; ‘scientific’ texts include work in geology, astronomy, physics and natural theology. My conclusion is that a single perception of time spanned 'establishment' social and scientific texts in both England and France at this period, where 'establishment' is defined as adherence to the current social order. This single perception was opposed by an inverse perception located in 'radical' texts, where 'radical' is defined as expressed desire for subversion of current social order. The perception of time I ascribe to establishment texts is an oppositional structuring of 'single universal time'. Single universal time can be taken as the perception that 'time' is a series of points along a line, that the same 'line' can be used to order historical, natural, and psychological events (it is single), and that different observers will agree on the ordering of events (it is universal). In Part 1, I shall try to loosen up the reader's intuitive idea of time, which is probably not so different from this one. Having done this I introduce the two main themes of my history: the oppositional structuring of this time, and the quest for/denial of origins that modulates this structure. Finally, I introduce the methodological tools that I employ, which tools are largely semiological. In Part 2, I compare the social time of establishment science with the natural time of radical science; and conclude that one can be seen as a mirror image of the other. What I mean by this is that both subscribe to a 'single universal time', but that the first frames it in oppositional terms that permit the perpetuation of class society, where the latter pictures this time as a unified force breaking down barriers. The social time and the natural time referred to are so precisely inversions one of the other that they seem to speak to each other. I argue that this 'unexpected' connection between social and scientific time is a feature of the appropriation by science of the social terrain previously the domain of religion. I shall maintain that there are sufficient structural similarities between the social time of 'establishment' science and the natural time of 'radical' science to see both as speaking to a discourse about the nature of the 'political economy'. In Part 3, I shall look first at the natural time of establishment science, and show how it, too, can be fitted into this analysis. I have separated this section off, because the argument is for internal reasons more complex and therefore a familiarity with the tools I use will be helpful. In the second section I shall try to show how a natural time generated out of 'political economy' and operating ideologically can also frame real exploration. I argue that the same features that invest the natural time of establishment science with its ideological message allow it to serve as an exploration of the real world. The apparent contradiction between 'social' ideology and 'natural' enquiry is, I maintain, dissolved at the level of 'political economy', the latter being defined as the point of intersection between nature and society.
-
ItemThe Puritan quest for enjoyment of God: an analysis of the theological and devotional writings of Puritans in seventeenth century England( 1997)This thesis explores the distinctive vision of enjoyment of God presented in the works of the seventeenth century English Puritans. The main sources for the thesis are the extensive writings of Richard Sibbes (1577-1635) and John Owen (1616-1683). Their works are placed in the broader context of Puritan theological and devotional writings: treatises on union and communion with God; sermons and commentaries on the Song of Songs; devotional works which outline the practice of piety and accounts of spiritual experience in biographies, autobiographies and memoirs. The thesis argues that there were strong mystical elements in Puritan piety, despite the traditional scholarly stereotype of Puritanism as antithetical to mysticism. While scholars have come to acknowledge the existence of mystical elements within Puritan piety they have sometimes suggested that these elements were exceptions within an otherwise anti-mystical movement. Others have detected mystical characteristics more widely in Puritan piety, yet have implied that these characteristics represented an adoption of existing Catholic devotional methods, rather than a natural development from the Puritans' own theology. Certainly, the Puritans were familiar with a rich heritage of patristic, medieval and contemporary spiritual writings, but the internal structure of Puritan devotion was provided by its own Reformed doctrine of God. Out of the rich soil of the Puritans' experiential and affectionate theology, grew an earnest and devout practice of piety, enabling an immediate union and loving communion with God, which was expressed in a sensual and lyrical love-language. The Puritan quest for enjoyment of God was a distinctive and confident vision, which has never received detailed attention in its own right; a virtually uncharted area which demands careful and sympathetic study. This thesis explores the Puritan quest for enjoyment of God in four main areas: its theology, vocabulary, devotion, and enactment. The first chapter deals with the theology which undergirded Puritan mysticism, for the inner shape of Puritan devotion must be sought in its own doctrinal formulations. It demonstrates that Puritan theology was not rationalistic and restrictive, as historians often assume, but a "mystical" and "experiential divinity", aimed at enjoyment of God. In their treatises and sermons, Puritan divines explored the intimate delights of union and communion with God, and the ecstatic joys to be gained through silent adoration of God's incomprehensible mysteries. The second chapter describes the language used by preachers to communicate the goals and ideals of Puritan mysticism: a heavily coded vocabulary which has remained largely unfamiliar to scholars, so that they often misinterpret or overlook descriptions of spiritual joy in Puritan writings. Enjoyment of God was communicated in a lyrical and imagistic love-language, chiefly taken from the marriage-metaphor and the Song of Songs: a passionate and sensual vocabulary which entered the shared language of the godly community, and was used by Puritan "mystics" and ordinary believers to express their spiritual joys. The third chapter outlines the Puritan practice of the means: a demanding devotional system which was deliberately shaped to the constraints of an active calling, a monasticism of the ordinary life. Puritan devotional disciplines have often been characterised as rationalistic and word-centred, dominated by sin and self-examination. But Puritan prayer was actually an earnest and affectionate quest for communion with God; meditation made use of the imagination and senses as well as the mind, and included rapturous contemplation on God's essence; and the Lord's Supper enabled a unique spiritual communion with God. Yet it cannot simply be assumed that ordinary believers followed the advice of Puritan preachers, as given in pulpit and press. The fourth and final chapter therefore concentrates on the records of spiritual experience preserved in biographies, autobiographies and memoirs; accounts of men and women, lay persons and divines, wealthy and poor. Puritan mystical piety was not an elitist or unappealing devotion: many individuals from various walks of life were attracted by its doctrine of God, modelled their lives on its archetype of experience, practised its devotional disciplines, and attained great heights of enjoyment of God.