During the Scottish Enlightenment the relationship between aesthetics and ethics became deeply ingrained: beauty was the sensible manifestation of virtue; the fine arts represented the actions of a virtuous mind; to deeply understand artful and natural beauty was to identify with moral beauty; and the aesthetic experience was indispensable in making value judgments. This book reveals the history of how the Scots applied the vast landscape of moral philosophy to the specific territories of beauty - in nature, aesthetics and ethics - in the eighteenth century. The author explores a wide variety of sources, from academic lectures and institutional record, to more popular texts such as newspapers and pamphlets, to show how the idea that beauty and art made individuals and society more virtuous was elevated and understood in Scottish society.

The tumultuous twentieth century, told through the life of a single extraordinary woman Rejected by a series of publishers, abandoned in a chest for twenty years, Goliarda Sapienza's masterpiece, The Art of Joy, survived a turbulent path to publication. It wasn't until 2005, when it was released in France, that this novel received the recognition it deserves. At last, Sapienza's remarkable book is available in English, in a brilliant translation by Anne Milano Appel and with an illuminating introduction by Angelo Pellegrino. The Art of Joy centers on Modesta, a Sicilian woman born on January 1, 1900, whose strength and character are an affront to conventional morality. Impoverished as a child, Modesta believes she is destined for a better life. She is able, through grace and intelligence, to secure marriage to an aristocrat—without compromising her own deeply felt values. Friend, mother, lover—Modesta revels in upsetting the rules of her fascist, patriarchal society. This is the history of the twentieth century, transfigured by the perspective of one extraordinary woman. Sapienza, an intriguing figure in her own right—her father homeschooled her so she wouldn't be exposed to fascist influences—was a respected actress and writer who drew on her own struggles to craft this powerful epic. A fictionalized memoir, a book of romance and adventure, a feminist text, a bildungsroman—this novel is ultimately undefinable but deeply necessary; its genius will leave readers breathless.

When a term is overused, it tends to fall out of fashion. Cynicism seems to be an exception. Its polytropic versatility apparently prevents any discontinuation of its application. Everyone knows that cynicism denotes that which is deemed deleterious at a given time; and every time will specify its toxicities – the apparent result being the term’s non-specificity. This study describes the cynical stance and statement so as to render the term’s use scholarly expedient. Close readings of textual sources commonly deemed cynical provide a legible starting point. A rhetorical analysis of aphorisms ascribed to the arch-Cynic Diogenes facilitates describing the design of cynical statements, as well as the characteristic features of the cynical stance. These patterns are identifiable in later texts generally labeled cynical – above all in Machiavelli’s Principe. With recourse to the Diogenical archetype, cynicism is likewise rendered describable in Gracián’s Oráculo manual, Diderot’s Le neveu de Rameau, and Nietzsche’s Posthumous Fragments. This study’s description of cynicism provides a phenomenon otherwise considered amorphous with distinct contours, renders transparent its workings, and tenders a dependable basis for further analyses.

"Readership: All those interested in the history of art, warfare, and politics in the early modern period, including graduate students, academics, and institutes focused on early modern history and culture."--BOOK JACKET.

The writings of Julius Caesar have beguiled by their apparent simplicity. Generations of readers have been encouraged to see them as a limpid record of positive achievement. The contributors to this volume demonstrate that the appearance of simplicity is achieved by devious and accomplished art. In nine original studies, focussing mainly on the Gallic War, the contributors trace systems of justification and omission, of measured praise and subtle criticism, which served to promote Caesar and to leave Roman enemies empty-handed. It is shown that Caesar's writing has an ingenuity of description which might seduce the casual Roman sceptic, and an artfulness of focus which now recalls the cinematographic. Even the notorious regularity of Caesar's syntax and his economy of vocabulary are revealed as pointed elements of a political manifesto. Far from being a plain and traditional record of warfare, Caesar's Commentaries are here shown to illuminate the political thinking of a man on his way to reshaping the world.

Virtue was ubiquitous in early modern Europe, not because everyone behaved well, but in the sense that interest in the subject was pervasive and intense. In a changing society, the widening aspiration to nobility was justified by claims to different kinds of virtue and the theory of virtue was the established way of re-assessing accepted human values. In Latin-based languages and humanist culture, certain materially based qualities attributed to the artwork itself eventually became identified as 'virtuosity', and the 'virtuoso' emerged in 17th century Europe as an elite figure with a particular interest in and appreciation of works of art and other objects of virtue. This volume brings together a set of essays on the relevance of virtue to Netherlandish art, dealing with virtue as a popular subject of visual representation and opening up fascinating links and comparisons between the special qualities accorded to revered works of art with the claims of elite artists and beholders to privileged standing. Themes addressed range from a discussion of ways in which Dutch artists and writers adapted courtly and humanist notions of martial virtue to validate still life to an analysis of political and painterly virtue in a mythological painting by Cornelisz. van Haarlem; from an examination of Goltzius's 'Tabula Cebetis' as a representation of artistic virtue to an exploration of the virtues of amateur landscape in the seventeenth century Netherlands. The volume also reconsiders the relationship between virtue and 'net' and 'rouw' painting, particularly with reference to the definition of sprezzatura in Castiglione's 'Book of the Courtier'. Or readers can compare Rubens' self-identification with virtue through humanist friendship with Jan Brueghel the Elder's reference, as a court painter, to the virtue and diligence of both his conduct and his art. Within a wide range of subject-matter and approaches, the authors share a commitment to establishing the place of virtue at the heart of Netherlandish art.

During the British Enlightenment, the correlation between effective communication and moral excellence was undisputed—so much so that rhetoric was taught as a means of instilling desirable values in students. In Rhetorical Style and Bourgeois Virtue, Mark Garrett Longaker explores the connections between rhetoric and ethics in the context of the history of capitalism. Longaker’s study lingers on four British intellectuals from the late seventeenth to the mid-nineteenth century: philosopher John Locke, political economist Adam Smith, rhetorical theorist Hugh Blair, and sociologist Herbert Spencer. Across one hundred and fifty years, these influential men sought to mold British students into good bourgeois citizens by teaching them the discursive habits of clarity, sincerity, moderation, and economy, all with one incontrovertible truth in mind: the free market requires virtuous participants in order to thrive. Through these four case studies—written as biographically focused yet socially attentive intellectual histories—Longaker portrays the British rhetorical tradition as beholden to the dual masters of ethics and economics, and he sheds new light on the deliberate intellectual engineering implicit in Enlightenment pedagogy.

This new study of eighteenth-century aesthetic theory situates it in theological contexts that are crucial to explaining why it arose.