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Constancy and the Ethics of Jane Austen's Mansfield Park offers a rigorous philosophical examination of the novel, the first book-length, close reading to do so.
Since the Financial Crisis of 2008, there has been and continues to be a debate about the proper role of the free market in the United States and beyond. On one side there are those who defend the free market as a method to provide both wealth and democratic legitimacy; while on the other side are thinkers who reject the orthodoxy of the free market and call for a greater role of government in society to correct its failures. But what is needed in this debate is a return to the vantage point of the human condition to better understand both the free market and our role in it. The Free Market and the Human Condition explores what the human condition can reveal to us about the free market—its strengths, its limits, and its weaknesses—and, in turn, what the free market can illuminate about the essence of the human condition. Because the human condition is multifaceted, this book has adopted an interdisciplinary approach, drawing upon the disciplines of philosophy, theology, archeology, literature, sociology, political science, criminal justice, and education. Since it is impossible for one to know all aspects of the human condition, the book consists of contributors who approach the topic from their respective disciplines, thereby providing an accumulated picture of the free market and the human condition. Although it does not claim to provide a comprehensive account of the human condition as situated in the free market, The Free Market and the Human Condition transcends the current climate of debate about the free market and provides a way forward in our understanding about the role that free market plays in our society.
Why does Jane Austen "mania" continue unabated in a postmodern world? How does the brilliant Regency novelist speak so personally to today's women that they view her as their best friend? Jane Austen's Women answers these questions by exploring Austen's affirming yet challenging vision of both who her dynamic female characters are, and who they become. This important new work analyzes the heroines' relationships to body, mind, spirit, environment, and society. It reveals how, despite a restrictive patriarchal culture, these women achieve greatness. In clear, lively prose, Kathleen Anderson shares original theoretical insights from twenty years of studying Austen, and illuminates the novels as guidebooks on how to become an Austenian heroine in one's everyday life. This engaging book will appeal to a broad readership: the serious student, the general lit-lover, and the Austen neophyte alike.
Jane Austen was a keen consumer of the arts throughout her lifetime. The Edinburgh Companion to Jane Austen and the Arts considers how Austen represents the arts in her writing, from her juvenilia to her mature novels. The thirty-three original chapters in this Companion cover the full range of Austen's engagement with the arts, including the silhouette and the caricature, crafts, theatre, fashion, music and dance, together with the artistic potential of both interior and exterior spaces. This volume also explores her artistic afterlives in creative re-imaginings across different media, including adaptations and transpositions in film, television, theatre, digital platforms and games.
Liberty in Jane Austen’s Persuasion is a meditation on Persuasion as a text in which Jane Austen, writing in the Age of Revolution, enters the conversation of her epoch. Poets, philosophers, theologians and political thinkers of the long eighteenth century, including William Cowper, George Gordon Byron, Samuel Johnson, Hugh Blair, Thomas Sherlock, Edmund Burke, and Charles Pasley, endeavored definitively to determine what it means for a human being to be free. Persuasion is Austen’s elegant, artful and complex addition to this conversation. In this study, Kathryn Davis proposes that Austen's last complete novel offers an apologia for human liberty primarily understood as self-governance. Austen’s characters struggle to attain liberty, not from an oppressive political regime or stifling social conventions, but for a type of excellence that is available to each human being. The novel's presentation of moral virtue has wider cultural significance as a force that shapes both the “little social commonwealth[s]” inhabited by characters of Austen’s own making and, possibly, the identity of the nation whose sovereign read Persuasion.
Corporate Romanticism offers an alternative history of the connections between modernity, individualism, and the novel. In early nineteenth-century England, two developments—the rise of corporate persons and the expanded scale of industrial action—undermined the basic assumption underpinning both liberalism and the law: that individual human persons can be meaningfully correlated with specific actions and particular effects. Reading works by Godwin, Austen, Hogg, Mary Shelley, and Dickens alongside a wide-ranging set of debates in nineteenth-century law and Romantic politics and aesthetics, Daniel Stout argues that the novel, a literary form long understood as a reflection of individualism’s ideological ascent, in fact registered the fragile fictionality of accountable individuals in a period defined by corporate actors and expansively entangled fields of action. Examining how liberalism, the law, and the novel all wrestled with the moral implications of a highly collectivized and densely packed modernity, Corporate Romanticism reconfigures our sense of the nineteenth century and its novels, arguing that we see in them not simply the apotheosis of laissez-fair individualism but the first chapter of a crucial and distinctly modern problem about how to fit the individualist and humanist terms of justice onto a world in which the most consequential agents are no longer persons.
Highly controversial when it was first published in 1981, Alasdair MacIntyre's After Virtue has since established itself as a landmark work in contemporary moral philosophy. In this book, MacIntyre sought to address a crisis in moral language that he traced back to a European Enlightenment that had made the formulation of moral principles increasingly difficult. In the search for a way out of this impasse, MacIntyre returns to an earlier strand of ethical thinking, that of Aristotle, who emphasised the importance of 'virtue' to the ethical life. More than thirty years after its original publication, After Virtue remains a work that is impossible to ignore for anyone interested in our understanding of ethics and morality today.
God knows it is hard to make God boring, Stanley Hauerwas writes, but American Christians, aided and abetted by theologians, have accomplished that feat. Whatever might be said about Hauerwas--and there is plenty--no one has ever accused him of being boring, and in this book he delivers another jolt to all those who think that Christian theology is a matter of indifference to our secular society. At once Christian theology and social criticism, this book aims to show that the two cannot be separated. In this spirit, Hauerwas mounts a forceful attack on current sentimentalities about the significance of democracy, the importance of the family, and compassion, which appears here as a literally fatal virtue. In this time of the decline of religious knowledge, when knowing a little about a religion tends to do more harm than good, Hauerwas offers direction to those who would make Christian discourse both useful and truthful. Animated by a deep commitment, his essays exhibit the difference that Christian theology can make in the shaping of lives and the world.
Analytical studies trace the development theme of the individual in selected novels, letters, and poems from the end of the eighteenth century to the present
Stanley Hauerwas is a distinctive and controversial theologian. His work demands attention in every debate on theological ethics today. His project is to transform Christian ethics from the fate of the individual in crisis to the destiny of the Church in its faithfulness. In this critical evaluation of Hauerwas' work, Samuel Wells sets out the drama and debate of Hauerwas' new agenda. He agrees that the Christian story is at the heart of the Church's practice. Yet he goes beyond Hauerwas. He draws attention to the neglect, in narrative ethics, of the way the Church's story ends. Wells intends that Christians finally see their lives in the context, not of blind fate, but of divine destiny.