"In her examination of the eighteenth-century transition from classical to modern perspectives in British rhetorical theory, Lois Peters Agnew argues that this shift was significantly shaped by resurgent influences of Stoic ethical philosophy. Eager to preserve the stability jeopardized by changing political, social, and economic conditions, theorists of the period found in the Stoic principle of sensus communis the possibility of constructing a collective identity across a fragmented society. To that end, Agnew states, prominent rhetoricians turned to the works of the Roman Stoics and to their ethical system as adapted in the writings of Cicero and Quintilian in particular." "In tracing Stoic strains in eighteenth-century language theories, Agnew argues that writers such as Adam Smith, Henry Home, Lord Kames, Hugh Blair, George Campbell, and Richard Whately drew upon Stoic ideas and the earlier work of Lord Shaftesbury, Francis Hutcheson, and Thomas Reid in their integration of Stoic ethics and rhetorical theory. Deeply concerned with the effects of granting individuals moral autonomy, these intellectuals found in Stoicism a vocabulary for responding to this issue, as Stoic notions of individual sensory experiences, personal moral development, and public virtue confirmed and expanded the interconnectivity between private deliberation and communal cohesion. Thus, Agnew argues, their familiarity with ancient thought enabled British rhetoricians to craft from Stoic ideas distinctly eighteenth-century perspectives on how rhetoric could not only accomplish specific practical goals but also prepare individuals to fulfill their ethical potential to the community."--BOOK JACKET.

In this, the first book to deal with the concepts of war power and police power together, Mark Neocleous conducts a critical exploration of the ways in which war power and police power are intertwined in the form of state violence and exercised in social

Gentry Rhetoric examines the full range of influences on the Elizabethan and Jacobean genteel classes' practice of English rhetoric in daily life. Daniel Ellis surveys how the gentry of late sixteenth- and early seventeenth-century Norfolk wrote to and negotiated with each other by employing Renaissance humanist rhetoric, both to solidify their identity and authority in resisting absolutism and authoritarianism, and to transform the political and social state. The rhetorical training that formed the basis of their formal education was one obvious influence. Yet to focus on this training exclusively allows only a limited understanding of the way this class developed the strategies that enabled them to negotiate, argue, and conciliate with one another to such an extent that they could both form themselves as a coherent entity and become the primary shapers of written English's style, arrangement, and invention. Gentry Rhetoric deeply and inductively examines archival materials in which members of the gentry discuss, debate, and negotiate matters relating to their class interests and political aspirations. Humanist rhetoric provided the bedrock of address, argumentation, and negotiation that allowed the gentry to instigate a political and educational revolution in seventeenth- and eighteenth-century England.

In Victorian Skin, Pamela K. Gilbert uses literary, philosophical, medical, and scientific discourses about skin to trace the development of a broader discussion of what it meant to be human in the nineteenth century. Where is subjectivity located? How do we communicate with and understand each other's feelings? How does our surface, which contains us and presents us to others, function and what does it signify? As Gilbert shows, for Victorians, the skin was a text to be read. Nineteenth-century scientific and philosophical perspectives had reconfigured the purpose and meaning of this organ as more than a wrapping and instead a membrane integral to the generation of the self. Victorian writers embraced this complex perspective on skin even as sanitary writings focused on the surface of the body as a dangerous point of contact between self and others. Drawing on novels and stories by Dickens, Collins, Hardy, and Wilde, among others, along with their French contemporaries and precursors among the eighteenth-century Scottish thinkers and German idealists, Gilbert examines the understandings and representations of skin in four categories: as a surface for the sensing and expressive self; as a permeable boundary; as an alienable substance; and as the site of inherent and inscribed properties. At the same time, Gilbert connects the ways in which Victorians "read" skin to the way in which Victorian readers (and subsequent literary critics) read works of literature and historical events (especially the French Revolution.) From blushing and flaying to scarring and tattooing, Victorian Skin tracks the fraught relationship between ourselves and our skin.

The authors of the original articles included in this book are profound thinkers in the field of rhetoric and philosophy in Europe. The articles constitute a groundbreaking critical analysis of rhetorical discourse in Europe from ancient to modern times. The topics the learned writers cover engage readers in worthy and lively conversations on European rhetoric, history, and philosophy. The writings offer practical benefits and enlightening revelations on the role of language, symbols, media, and communication in contemporary and historical Europe. The authors and their insightful accounts provide a basis for transforming the mind interested in European discourse from rhetorical naivete to sophistication and from rhetorical innocence to experience. These challenging narratives will cause readers to think of European rhetoric holistically rather than simplistically.

'A compassionate, wide-ranging study.' Terry Eagleton, The Guardian Despite 21st-century fears of a modern 'epidemic' of loneliness, its history has been sorely neglected. A Biography of Loneliness is the first history of its kind to be published in English, offering a radically new interpretation of loneliness as an emotional language and experience. Using letters and diaries, philosophical tracts, political discussions, and medical literature from the eighteenth century to the present, historian of the emotions Fay Bound Alberti argues that loneliness is not an ahistorical, universal phenomenon. It is, in fact, a modern emotion: before 1800, its language did not exist. As Alberti shows, the birth of loneliness is linked to the development of modernity: the all-encompassing ideology of the individual that has emerged in the mind and physical sciences, in economic structures, in philosophy and politics. While it has a biography of its own, loneliness impacts on people differently, according to their gender, ethnicity, religion, outlook, and socio-economic position. It is, Alberti argues, not a single state but an 'emotion cluster', composed of a wide variety of responses that include fear, anger, resentment and sorrow. In spite of this, loneliness is not always negative. And it is physical as well as psychological: loneliness is a product of the body as much as the mind. Looking at informative case studies such as Sylvia Plath, Queen Victoria, and Virginia Woolf, A Biography of Loneliness charts the emergence of loneliness as a modern emotional state. From social media addiction to widowhood, from homelessness to the oldest old, from mall hauls to massages, loneliness appears in all aspects of 21st-century life. Yet we cannot address its meanings, let alone formulate a cure, without attention to its complex, protean history.

In this volume, the author argues that blood was, crucially, a means by which dramatists negotiated shifting contours of domesticity in 16th and 17th century England. Early modern English drama vividly addressed contemporary debates over an expanding idea of "the domestic," which encompassed the domus as well as sex, parenthood, household order, the relationship between home and state, and the connections between family honor and national identity. The author contends that the domestic ideology expressed by theatrical depictions of marriage and household order is one built on the simultaneous familiarity and violence inherent to blood. The theatrical relation between blood and home is far more intricate than the idealized language of the familial bloodline; the home was itself a bloody place, with domestic bloodstains signifying a range of experiences including religious worship, sex, murder, birth, healing, and holy justice. Focusing on four bleeding figures—the Bleeding Bride, Bleeding Husband, Bleeding Child, and Bleeding Patient—the author argues that the household blood of the early modern stage not only expressed the violence and conflict occasioned by domestic ideology, but also established the home as a site that alternately reified and challenged patriarchal authority.

The popular and successful rhetorical textbooks produced by the 18th century Scottish philosophical tradition, such as George Campbell's The Philosophy of Rhetoric (1776), Hugh Blair's Lectures on Rhetoric and Belles Lettres (1783), and Alexander Bain's English Composition and Rhetoric (1877) have been widely accorded a role in the trajectories of 19th and 20th century literary theory. Scholars have generally overlooked them, however, as philosophical works. The selected writings chosen for this volume show how these rhetorical textbooks were a practical extension of the philosophy of language developed by 18th century Scottish philosophers. Francis Hutcheson, Adam Smith, Thomas Reid, Adam Ferguson, Alexander Gerard, and Henry Home, Lord Kames, advanced a radically new paradigm of language as an inherently mediated practice, directed simultaneously to personal and social, moral and aesthetic uses. This Scottish philosophy of rhetoric powerfully influenced the teaching of language and literacy as tools for social and educational innovation. This volume - the first of its kind - offers a wide variety of writings on rhetoric and rhetorical theory, selected in a way that reveals their intimate connection with the Scottish philosophical tradition.

The aim of the book is to propose new interpretations of poets who are among the most valued and discussed in the British Enlightenment. In fulfilling its aim, the book covers English poetry—and intellectual history—from the Restoration to the later eighteenth century. It examines how the myth of the donna angelica (the angelic lady), ancient in origin but given its best-known form within the medieval literature of fin’amor, lives on beyond the Middle Ages and the Renaissance into the Enlightenment. To be more precise, it studies how some major Augustan poets appropriate and recreate what, for convenience, can be called the donna angelica topos (or, the angelic lady motif). They do so for a great many reasons linked with quite diverse circumstances. Nevertheless, the myth’s intellectual richness, emotional intensity, and inherent ambiguities mean that it offers each of them a powerful way for articulating, interpreting, exploring refractions of eros—whether singly or diversely directed, concerned with sexuality or spirituality, informing personal or public experience. The myth has as many faces, so to speak, as does desire; it is one and yet many. Thus, the book pursues a particular fable of eros that appears in a multiplicity of texts in a multiplicity of guises. It studies how some of the most interesting poets from Dryden to Crabbe bring the angelic lady motif into modernity.

A major reassessment of the development of race and subjecthood in the British Atlantic Focusing on Jamaica, Britain’s most valuable colony in the Americas by the mid-eighteenth century, Brooke Newman explores the relationship between racial classifications and the inherited rights and privileges associated with British subject status. Weaving together a diverse range of sources, she shows how colonial racial ideologies rooted in fictions of blood ancestry at once justified permanent, hereditary slavery for Africans and barred members of certain marginalized groups from laying claim to British liberties on the basis of hereditary status.