Puritanism and Its Discontents

4区 历史学 Q2 Arts and Humanities SIXTEENTH CENTURY JOURNAL Pub Date : 2004-12-01 DOI:10.2307/20477225
L. L. Knoppers
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引用次数: 8

Abstract

Transatlantic in scope and interdisciplinary in approach, this volume works to restore both a radical edge and a new specificty to the much-debated definitions of Puritans amd Puritansim. Ranging from the 1622 election of a new master at Emmanuel College, Cambridge, to Oliver Cromwell's self-fashioning, to the uses of the Turk in anti-Puritan polemic to Anne Hutchison and the Antinomian crisis, the ten essays offer a richly detailed account of the intersection of religion, politics, and culture in England and America in the seventeenth century and beyond. Each essay shows how a dynamic and shifting puritanism is constructed in and through conflict, and how a radical impulse to discontent is part of Puritan self-identity. Such work also counters the longstanding and still popular notion of Puritanism as, like Freud's civilization, a repressive and monolithic entity, obsessed with guilt and generating neuroses. Rather, the essays show that discontents are not simply a response to Puritans but an integral part of the definition of Puritanism itself. Laura Lunger Knoppers is Professor of English and Director, Institute for the Arts and Humanities, at the Pennsylvania State University.
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清教主义及其不满
跨大西洋的范围和跨学科的方法,这卷作品,以恢复激进的边缘和一个新的具体到清教徒和清教徒的备受争议的定义。从1622年剑桥大学伊曼纽尔学院新院长的选举,到奥利弗·克伦威尔的自我塑造,到在反清教论战中使用土耳其语,再到安妮·哈奇森和反宗教危机,这十篇文章为17世纪及以后的英美宗教、政治和文化的交叉提供了丰富的详细描述。每篇文章都展示了一个充满活力和变化的清教主义是如何在冲突中和通过冲突构建起来的,以及对不满的激进冲动是如何成为清教自我认同的一部分的。这样的作品也反驳了长期以来仍然流行的清教主义观念,像弗洛伊德的文明一样,清教主义是一个压抑和单一的实体,沉迷于内疚和产生神经症。相反,这些文章表明,不满不仅仅是对清教徒的回应,而是清教主义本身定义的一个组成部分。Laura Lunger Knoppers是宾夕法尼亚州立大学艺术与人文学院的英语教授和主任。
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