By Thomas Kranidas
Milton's extensively competitive English prose emerged from a dynamic rhetorical milieu. A rhetoric of radical extra constructed one of the Puritan wing of English Protestantism through the 16th and 17th centuries, scriptural injunctions to will the sword of the spirit opposed to the enemies of the Lord. the 1st a part of Kranidas's examine demonstrates the frequent reputation of the assault on 'lukewarmness' and the party of a passionate and excessive dedication to motion opposed to the Laudian crusade for 'Holy Decency', the reform of formality and self-discipline regularly within the Church of britain. The booklet then turns to an research of Milton's antiprelatical tracts, with specific, yet no longer specific, connection with the culture of zeal. The publication ends with a quick coda that argues the similarities of radical Puritan rhetoric and the rhetoric of the unconventional American circulation of the Sixties and Seventies.
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Ed. Giorgio Colli and Mazzino Montinari (Berlin: de Gruyter, 1988) 3: 17. Locke, literary criticism, and philosophy 25 torical period; various forms of allusion and intertextuality; the relation between how a thing is literally described and how it is used to represent something else; the terminology used by one national philosophical tradition to describe another; the history of interpretations of specific texts; the method of analysis followed in different texts; descriptions and uses of the difference between men and women; the conceptual affiliations of different usages and grammatical forms; the relation between the meaning of literal expressions and the meaning of figurative expressions.
This accusation is observable in Locke's earliest opponents such as Leibniz, through Thomas Reid and Dugald Stewart in the latter eighteenth century and T. H. 1 As will be observed later in the consideration of Locke's ostensible description of mind in terms of seeing, the claim that Locke asserts an analogy between at least one dimension of the mind and an impressed substance is not entirely mistaken. What this tradition has failed to observe, however, is that the expression tabula rasa does not occur in the Essay - rasa tabula occurs once in "Draft A" of the Essay (1671), but 1 See Gottfried Wilhelm Leibniz, Nouveaux Essais sur Ventendement humain, Sdmtliche Schriften und Briefe (Berlin: Akademie-Verlag, 1962) 6: 109-110 (further page references are to this edition); Thomas Reid, Essays on the Intellectual Powers of Man 69-78.
This is all he need to have done in order to refute the innatist's claim that the child has ideas (that is, receives impressions) independently of experience. For although, as several studies have pointed out, the image of the mind as an imprinted substance was the one commonly adopted by seventeenthcentury proponents of innate ideas, this image does not entail innatist epistemological doctrine since it leaves open when and by what the substance representing the mind is imprinted. 3 But in spite of the epistemological neutrality of the imprinted substance metaphor, Locke here dismisses it and redescribes the mind as an enclosed space into which ideas may enter and remain as furnishing.