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"Utopia has a strong claim to be the most misunderstood book ever written: its flame has been hijacked by countless idealistic schemes having little in common with More's own assessment of social possibilities. For although it contributes to a line of argument that can be traced from Plato to Marx, Utopia is first and foremost a literary work that appeals to the imagination and seeks to question us rather than to proffer answers." "This study prepares the reader for these challenges, placing the work in the context of early sixteenth-century Europe and the intellectual preoccupations of More's own humanist circle, and clarifying those sources in classical and Christian political thought that provoked his writing." "Utopia is presented as a reflection on political idealism, one that has lost none of its relevance in an age that has witnessed the collapse of Marxist aspirations to social control. Dominic Baker-Smith also surveys the varied critical reception accorded to Utopia over the last four centuries, providing a look at Utopia's role in cultural history."--Jacket
LITERARY CRITICISM / European / General. --- More, Thomas, --- 873.4 MORE, THOMAS --- 873.4 MORE, THOMAS Humanistisch Latijnse literatuur--MORE, THOMAS --- Humanistisch Latijnse literatuur--MORE, THOMAS --- Utopia (More, Thomas, Saint) --- De optimo reipublicae statu, deque nova insula Utopia, libri II (More, Thomas, Saint) --- Thomae Mori Utopia (More, Thomas, Saint) --- Utopia (More, Thomas, Sir, Saint) --- English literature --- History and criticism.
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Consisting of Erasmus' commentary on psalms 38, 83, and 14, this is the third and final volume of the Expositions of the Psalms in the Collected Works of Erasmus. Dating from the last years of Erasmus' life, they represent his mature thoughts on the great crisis facing western Christendom.During the early 1530s, Erasmus explored disputed issues in the Church and attempted to reconcile the warring parties of the Reformation. His characteristic emphasis on the inner experience of faith, rather than outer conformity to a doctrinal checklist, allowed him to be receptive to the insights of reform while refusing to compromise on the essentials of received tradition. By stressing the subjective experience at the heart of religious practice, he sought to reduce the tension of institutional conflict. The exposition of Psalm 38 is here translated into English for the first time, and that of Psalm 14 for the first time since 1537; together with Psalm 83, the three expositions in this collection offer the student of Erasmus an important access to his legacy.
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