Note: Sample below may appear distorted but all corresponding word document files contain proper formattingExcerpt from Term Paper:
Like many abolitionists, Hannah More built her philosophy on a firm foundation of religion and spiritual thought. Her poems "Sensibility" and "The Slave Trade" present imagery related to spiritual concepts and ideals that she uses to persuade a sensible Christian audience against the slave trade. More crafts her abolitionist poetry around philosophical ideals as well as spiritual ones, and the poet appeals to reason as much as to emotion. In her poem "Sensibility: An Epistle to the Honourable Mrs. Boscawen," More emphatically elevates sensibility above religiosity: "if RELIGION'S bias rule the soul, / Then SENSIBILITY exalts the whole," (353-4). More elaborates on the theme of distorted religion throughout "The Slave Trade," by accusing proponents of slavery of arrogance, "insulted reason," and "natural evils," (141; 156). However, More's argument is rooted in sensibility, that elusive quality that, like God, cannot be defined. More describes sensibility like she would describe God: "Sweet SENSIBILITY! Thou secret pow'r / shedd'st thy gifts upon the natal hour," (231-232). In "The Slave Trade" More describes LIBERTY in similar terms, as a "light" to "shine on all," (2). Thus, More likens SENSIBILITY to LIBERTY. Liberty, like sensibility, resembles God as a "penetrating essence," (6). The elusive natures of both sensibility and liberty also make the concepts similar to God. For example, in her ode to sensitivity, the poet states, "Thy subtle essence still eludes the chains / Of definition," (235-236). By drawing connections between freedom, reason, and religion in "The Slave Trade," More suggests that slavery exists in the absence of God and in the absence of sensibility.
Liberty and sensibility are God-given qualities, spiritual essences that grace human beings on Earth. The first stanza of "The Slave Trade" describes LIBERTY as a heavenly emanation, a "bright intellectual sun," with "subtle and ethereal beams," (3; 8). The solar imagery used to describe freedom continues in Stanza 2: "Was it decreed, fair Freedom! At thy birth, / That thou shou'd'st ne'er irradiate all the earth?" From here, More asks a "sober Goddess" why such a glorious solar light, a heavenly quality like the sun, would not shine on the whole planet. Liberty, More notices, applies only to parts of God's creation, and has overlooked Africa and the African people. More finds her answer in the "mad Misrule" of the slaveholder (24). Slavery is a distortion of the divine by oppressive human beings.
Liberty and sensibility are heavenly, God-given concepts. Therefore, any absence of liberty and sensibility implies the absence of God. Throughout "The Slave Trade," More describes slavery an affront to divine nature, by alluding to the ways slave owners use Christianity to back up their oppressive practice. More notes that the institution of slavery has been paradoxically perpetrated by Christians and justified in the name of God. To emphasize the sacrilegious nature of slavery, More evokes horrific imagery in Stanza 8. The poet describes burning villages, shrieking babies, and distressed mothers and accuses the perpetrators of "murder." These brutal acts were committed in the name of God but embody the absence of true spirituality. Rather, they represent "the basest appetite of basest souls," (128).
In "The Slave Trade," More repeatedly disparages the distorted belief that God condones the institution of slavery. For example, the poet shows how slavery represents a distortion of God's word: "To tread on grave Authority and Pow'r, / And shake the work of ages in an hour," (29-30). In other words, by holding people captive, slave owners undo centuries of human intellectual and spiritual progress. Next, More suggests that the philosophies used to justify slavery are in themselves erroneous: "Perish the proud philosophy, which sought / To rob them of the pow'rs of equal thought!" Any "proud philosophy" that promotes social inequity is irreligious as well as insensible. Such a philosophy is inherently arrogant, indicative of "A high, unbroken haughtiness of heart," (78).
Later, More evokes the Quakers to denote the ideal examples of Christian ideals. As early opponents of slavery, the Quakers epitomize the opposite of the aforementioned arrogance: "Still thy meek spirit in thy flock survives, / Consistent still, their doctrines rule their lives," (247-248). Here, More describes the Quakers with terms like "meek" to emphasize the importance of humility over arrogance. In spite of, or probably because of, their meekness, Quakers allow the essence of the Christian doctrine to "rule their lives," not a distorted doctrine as a…[continue]
"Hannah More" (2005, April 29) Retrieved October 26, 2016, from http://www.paperdue.com/essay/hannah-more-64865
"Hannah More" 29 April 2005. Web.26 October. 2016. <http://www.paperdue.com/essay/hannah-more-64865>
"Hannah More", 29 April 2005, Accessed.26 October. 2016, http://www.paperdue.com/essay/hannah-more-64865
difficult to find a time in which political ideals were not present in then-current writings. In the poems and papers presented for review, the writers key on the differences that exist between ideas. It does not seem to matter in which time period a person lives, there is always a difference in political opinion because there are always differing circumstances among people. Two poems and a weekly paper are
Hannah Coulter What is love according to the novel Hannah Coulter and what does it mean to the larger sense of the human condition? In the novel, the female protagonist of the title, Hannah Coulter, explains that she loves her husband and that the love she felt for him was expansive. Rather than merely being in love with her husband and he with her, loving one another extended their emotions beyond just
The economy of the totalitarian state must be effectively directed with only so much control that the system can be directed effectively; it must obtain growth and combat economic problems to the best of its ability so as to ensure political, social and economic stability. Conversely, Arendt argues that "the totalitarian dictator regards the natural and industrial riches of each country & #8230; as a source of loot and a means
In this respect, he fervently opposed all tendencies towards technocratic governance, which he identified both in the Communist bloc in Eastern Europe, and in the rapidly expanding welfare state of the Federal Republic under Adenauer. Technocracy, he asserted, is the objective form of the instrumental tendencies in human reason, and if it is not counterbalanced by the integrally human resources of cultural or rational communication it is likely to
Hannah Foster's "The Coquette" Hannah Webster Foster's The Coquette is scarcely remembered today, a point that she herself would probably have expected. Few women writing at the end of the 18th century could have expected that their works would prove to have the fame or longevity of those pieces written by their male counterparts. Whether a work endures for long enough to be included in literary canons is to some extent
Thus, power in the public realm is, by definition, a manifestation of the people, and it is the people who have the power to change the government's rule if they so desire. Although Arendt's definition of the relationship between violence and power offers an explanation into how the cruelest of dictators can remain in power, her book, the Human Condition, Arendt also makes a case for the importance of speech
Likewise, the heroes are those who took actions to prevent the amassing of victims. Clearly, the individual Nazis do not fit into this category. (Arendt, 2006: p. 74). Thus, Arendt leaves the question as to whether the individual Nazis were bystanders or murderers. To be a bystander, Arendt argues that the Nazi soldiers would have to be completely free of any act that perpetuated the actions. However, because the Nazis