By Susan Manning
This publication indicates a brand new interpretation of the attribute traits of Scottish and American literatures. Professor Manning unearths the "puritan-provincial vision": a specific method of taking a look at existence and man's courting to what lies past himself.
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Additional info for The Puritan-Provincial Vision: Scottish and American Literature in the Nineteenth Century
Example text
He is but a stranger . . There is but a very imperfect union with God to be had in this world . . a very imperfect conformity to God, mingled with abundance of estrangement. 5 The basis of this synthesis in Edwards' prose is a unique combination of sensationalist epistemology and Calvinist dogma; he attempts to shore up faith against the temporising claims of reason and to establish the puritan temper as an universal psychology. The theological and epistemological questions which motivate his subsequent writing were initially posed for Edwards, as matters of urgent practical observation and problems of behaviour, by the religious Awakenings in Northampton.
There is a wide difference between mere speculative rational judging any thing to be excellent, and having a sense of its sweetness and beauty. The former rests only 30 The puritan—provincial vision in the head, speculation only is concerned in it; but the heart is concerned in the latter. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. 7 Edwards' argument liberates a suprarational 'sense' which is the sign of a direct apprehension in the perceiver's soul.
In Scotland, after the departure of James VI to the English throne in 1603 had deprived the people of a divinely ordained focus for their loyalties, the periodic witch hunts became a way of reaffirming defensively the precarious theocratic solidarity of the Scottish nation. Occurring as they did less than forty years before the repeal of the Scottish Witchcraft Act in 1735, these late manifestations show many similarities to the Boston and Salem incidents, not least in the response by the society as a whole, and its ministers in particular, to the crises.
