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John Winthrop's 'Modell of Christian Charitie' and configurations of the Puritan American covenant (Thomas Paine, Herman Melville, Toni Morrison).

机译:约翰·温思罗普(John Winthrop)的“基督教慈善模范”和清教徒美国盟约的配置(托马斯·潘恩,赫尔曼·梅尔维尔,托尼·莫里森)。

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摘要

John Winthrop's sermon, "Modell of Christian Charite" (1630) is a primary source of the iconic American home. Specifically, cultural and religious elements crucial to the development of the American home, including the importance of living in covenant with others, the elevation of the community over the needs of the individual, and the belief that the individual can be "saved" or redeemed by participation in a covenant, reside in this sermon. This dissertation argues that the covenant is a major cultural artifact of Puritan America and reconsiders three select works as attempts at reconciliation with the covenant ideals authorized by Winthrop in his sermon. Participation in the covenant is alternatively figured as that between God and believers, fathers and sons, and the colonies and England; with each successive formulation, the covenant is reconfigured along new lines. As American literature and culture evolve, Winthrop's model of home becomes explicitly realized in Thomas Paine's Common Sense (1776), a work which justifies Independence in covenantal language. Paine depicts the king as a bad father who has broken covenant with the colonists and calls for the formulation of a new covenant, and perhaps foreshadows a fracture of the national covenant. Under a deceitful patriarch, as exemplified in the character of Ahab, the covenant is stressed to its limits in Herman Melville's Moby-Dick (1851), a work which represents nineteenth-century American literature's most distressing expression of the Puritan covenant. Ahab epitomizes the dark New England Puritan father who subverts the logic of election for his own end. In Paradise (1998), Toni Morrison historicizes the experience of African-Americans as a broken national covenant, marked by the trauma of slavery. Like Ahab, the Paradise fathers subvert the covenant by deceiving their community, using religion to further consolidate their oil empire. Morrison's novel interrogates the founder's promises of democracy, even as it reaffirms the importance of living in covenant with God and community. Paradise implies the potential resolution to the dilemma of maintaining a covenanted community in America.
机译:约翰·温思罗普(John Winthrop)的讲道“基督教慈善典范”(Modell of Christian Charite,1630年)是美国标志性房屋的主要来源。具体而言,文化和宗教因素对美国家庭的发展至关重要,包括与他人生活在同盟中的重要性,社区对个人需求的重视程度以及对个人可以“保存”或赎回的信念。通过参加圣约,住在这个布道中。本文认为,圣约是清教徒美国的主要文化产物,并重新考虑了三本精选作品,试图与温思罗普在布道中授权的圣约理想进行和解。参加盟约的方式也可以看作是上帝与信徒,父子之间,殖民地与英国之间的盟约。对于每个后续的公式,都会按照新的方式重新配置盟约。随着美国文学和文化的发展,托马斯·潘恩(Thomas Paine)的《常识》(Common Sense)(1776)明确实现了温思罗普的居家模式,该作品证明了盟约语言的独立性是正确的。潘恩将国王描述为一个坏父亲,他违反了殖民者的盟约,并呼吁制定新的盟约,也许预示着国家盟约的破裂。在一个假冒的先祖下,以亚哈的性格为例,在赫尔曼·梅尔维尔(Herman Melville)的《白鲸》(Moby-Dick)(1851)中强调了圣约的极限,该作品代表了19世纪美国文学对清教徒圣约最痛苦的表达。亚哈(Ahab)象征着黑暗的新英格兰清教徒父亲,父亲为自己的目的颠覆了选举的逻辑。在《天堂》(1998年)中,托尼·莫里森(Toni Morrison)对非裔美国人的经历进行了历史性的归类,这一经历以奴隶制的创伤为标志,是一项破碎的民族盟约。像亚哈一样,天堂之父通过欺骗社区,利用宗教进一步巩固其石油帝国来破坏盟约。莫里森的小说质疑了创始人的民主承诺,尽管它重申了与上帝和社区立盟的重要性。天堂意味着潜在的解决方案,可以在美国维持一个契约性社区的困境。

著录项

  • 作者

    Pascarelli, Laura E.;

  • 作者单位

    The Claremont Graduate University.;

  • 授予单位 The Claremont Graduate University.;
  • 学科 Literature American.
  • 学位 Ph.D.
  • 年度 2005
  • 页码 223 p.
  • 总页数 223
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 I712;
  • 关键词

  • 入库时间 2022-08-17 11:41:44

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