Thesis On Thomas Moore

Thesis On Thomas Moore-15
It is divided into helpful categories and accompanied by occasional remarks; it goes far beyond anything needed for the dissertation proper, and has research value in its own right. They have been included (essentially unchanged) in the online edition in the hopes that they might be found useful for research purposes by More scholars.

It is divided into helpful categories and accompanied by occasional remarks; it goes far beyond anything needed for the dissertation proper, and has research value in its own right. They have been included (essentially unchanged) in the online edition in the hopes that they might be found useful for research purposes by More scholars.

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I also show that More's use of dialogue in each of the three dialogues is genuinely dialectical---that the individual speakers in the three literary dialogues make a genuine contribution to the development of the argument---and that the movement from speaker to speaker in the History of Richard III is also genuinely dialectical---anticipating the art of the three later dialogues.

To this end I have provided an interpretive reading/analysis of each of the works, focussing on More's "art of dialogue" in the passages of direct and indirect speech in Richard III, and in the dialogues between Hythloday and Persona More in Book I of Utopia, between Chancellor More and the Messenger in the Dialogue Concerning Heresies, and between Vincent and Anthony in the Dialogue of Comfort.

The thesis also includes two major appendices: Appendix A consisting of about two thousand items of More scholarship organised according to topic, and Appendix B containing detailed analytical summaries of the four works.

(The Bibliography is quite comprehensive covering all of More's works and also background studies and biographies.) The two appendices are provided both as part of my argument and as tools for further research.

In this study I present an analysis of the structures of four works by Sir Thomas More: The History of Richard III, the 'Dialogue of Counsel' in Book I of Utopia, The Dialogue Concerning Heresies, and The Dialogue of Comfort in Tribulation.

My basic thesis is that Thomas More was a superb literary artist and a master of the art of literary dialogue, and that beneath the often apparently rambling and digressive surface of each of these literary works, there is a 'deep structure' that is highly coherent and even tightly organised.There is also an immensely valuable and very detailed synopsis in French in point form of the structure of More's Utopia in Andr Prvost's edition: L'Utopie de Thomas More: Prsentation, Texte Original, Apparat Critique, Exgse, Traduction et Notes, (Paris: Mame, 1978), pp. The Summary of A Dialogue of Comfort gives a complete summary of the dialogue structure of what is perhaps More's greatest English work. Miles in A Dialogue of Comfort Against Tribulation, (Bloomington: Indiana UP, 1965), pp.243--251; but it is too brief and fails to bring out the contributions of the individual speakers.[Contents] The External Examiner for my thesis was Louis L.Martz, Sterling Professor Emeritus of English at Yale University---a well-known Renaissance scholar and the chairman of the St. (He was also co-editor of the Yale Dialogue of Comfort, one of the works considered in my thesis.) In his external report, he praised certain parts of my thesis in the highest terms.He eventually left the Church altogether, immersing himself in the study of world religions, holistic medicine, music, art, and psychotherapy.He writes, “forty years later, I feel more religious and even more Catholic than ever before, although you would see few external signs of it” (p. Instead of following the precepts of one belief system, Moore draws elements from many spiritual traditions.Gairdner, "Appendix: Abstract of More's Dialogue," Lollardry and the Reformation in England, 4 vols. INTRODUCTION“I want to promote a religion that is felt and not just thought out, meaningful and not just emotional, my own and not just an ancient tradition” (p. For centuries, religious institutions have dictated doctrine, and their members followed unquestioningly.In our modern era, however, millions feel alienated by the inflexible teachings of formal religion, and many have even abandoned it altogether.Thomas Moore, a former monk, understands their disillusionment, but also knows that lives devoid of spirituality are empty and unsatisfying.

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