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In Jonathan Edwards's The Nature of True Virtue his beliefs of following God's supremacy leads to moral beauty, the virtue in nature, and the selflessness of true virtue will unite society all stem from John Locke's beliefs of the social contract, Isaac Newton's belief of the logical perfection of nature, and both of their beliefs of human morality.
An important point which Edwards writes in his sermon is his belief that when man is truly following the path of God, he will reach a sense morality that has beauty. In the sermon, Edwards writes, "And if we consider the…moral excellency, the same will appear…God is infinitely the greatest Being, so he is allowed to be infinitely the most beautiful and excellent" (14). He is referring to the Puritanistic ideal that God is everything that is good and right. Therefore, God is the most moralistic entity in existence and striving for a godly life will eventually lead to one's own moral beauty. Although John Locke's ideas of morality are more political, they are passionate ideas, much like Edwards's ideas. John Griffith, commentating on Edwards's The Nature of True Virtue, states, "Edwards begins by accepting Hutcheson's proposition that virtue is moral beauty. Beauty, he says, is always a harmony, or 'consent and agreement'" (2576). Griffith is stating, like I previously stated, that Edwards predominantly focused on the moral aspect of his beliefs.
Furthermore, Locke's passion for morality is also seen in his interpretation of the social contract. We see that Locke's ideas in freedom of life, liberty, and property have formed the basic morals of past and current governments. One of Edwards's morals that have been seen throughout American history is the infinite sovereignty of G...
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Griffith, John. "Jonathan Edwards." The Critical Perspective. Ed. Harold Bloom. Vol. 5. New York: Chelsea, 1987. 2573-79. Print. Rpt. of "Jonathan Edwards as a Literary Artist." Criticism (1973): 156-73.
Henry, Caleb. "Pride, Property, and Providence: Jonathan Edwards on Property Rights." Journal of Church and State 3(2011):401. eLibrary. Web. 17 Jan. 2012.
Lane, C, Belden.. "JONATHAN EDWARDS ON BEAUTY, DESIRE, AND THE SENSORY WORLD." Theological Studies 1(2004):44. eLibrary. Web. 17 Jan. 2012.
Minkema, Kenneth P., Stout, Harry S.. "The Edwardsean Tradition and the Antislavery Debate, 1740-1865." Journal of American History 1(2005):47. eLibrary. Web. 17 Jan. 2012.
Scheick, William J. "Virtue and Identity: Last Works: Of Beauty and Virtue." The Writings of Jonathan Edwards: Theme, Motif, and Style. College Station: Texas A&M UP, 1975. 128-32. Print.
Edwards applied masses of descriptive imagery in his sermon to persuade the Puritans back to their congregation. For example, he gave fear to the Puritans through this quote, “We find it easy to tread on and crush a worm that we see crawling on the earth, so it is easy for us to cut a singe a slender thread that any thing hangs by, thus easy is it for God when he pleases to cast his enemies down to hell…” (pg. 153) In this quotation, he utilized vivid imagery because he wanted the Puritans to visibly imagine what he was saying through his sermon, on how angry God is with them, which made them convert back to Puritanism. Through the use of vivid imagery such as “crush a w...
On July 8th 1741, Jonathan Edwards preached the sermon “Sinners in the Hands of an Angry God” in Enfield, Connecticut. Edwards states to his listeners that God does not lack in power, and that people have yet not fallen to destruction because his mercy. God is so forgiving that he gives his people an opportunity to repent and change their ways before it was too late. Edwards urges that the possibility of damnation is immanent. Also that it urgently requires the considerations of the sinner before time runs out. He does not only preach about the ways that make God so omnipotent, but the ways that he is more superior to us. In his sermon, Edwards uses strong, powerful, and influential words to clearly point out his message that we must amend our ways or else destruction invincible. Edwards appeals to the spectators though the various usages of rhetorical devices. This includes diction, imagery, language/tone and syntax. Through the use of these rhetoric devices, Edwards‘s purpose is to remind the speculators that life is given by God and so they must live according to him. This include...
Bensick, Carol. "Jonathan Edwards." The Heath Anthology of American Literature. Ed.Paul Lauter. Canada: DC Heath and Company, 1990. 561-564.
... and taught that mankind is not immortal but weak and in need of God’s sovereignty. Edwards wrote "the God that holds you over the pit of hell…” meaning God has the power to strike man down at any time. He stressed that mankind is small and God is much bigger. He thought that mankind must be submissive to God in order to please God.
Jonathan Edwards's sermon, "Sinners in the Hands of an Angry God" is moving and powerful. His effectiveness as an eighteenth century New England religious leader is rooted in his expansive knowledge of the Bible and human nature, as well as a genuine desire to "awaken" and save as many souls as possible. This sermon, delivered in 1741, exhibits Edwards's skillful use of these tools to persuade his congregation to join him in his Christian beliefs.
Starting in his younger years, Edwards struggled with accepting the Calvinist sovereignty of God. Various circumstances throughout Edward’s own personal life led to him later believing in the sovereignty of God. Jonathan Edwards is known greatly as a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s. Fleeing from his grandfather’s original perspective by not continuing his practice of open communion, there was a struggle to maintain that relationship. Edward’s believed that physical objects are only collections of sensible ideas, which gives good reasoning for his strong religious belief system.
John Locke was an English philosopher who lived during 1632-1704. In political theory he was equally influential. Contradicting Hobbes, Locke maintained that the original state of nature was happy and characterized by reason and tolerance; all human beings were equal and free to pursue "life, health, liberty, and possessions." The state formed by the social contract was guided by the natural law, which guaranteed those inalienable rights. He set down the policy of checks and balances later followed in the U.S. Constitution; formulated the doctrine that revolution in some circumstances is not only a right but an obligation; and argued for broad religious freedom.
Many people have different views on the moral subject of good and evil or human nature. It is the contention of this paper that humans are born neutral, and if we are raised to be good, we will mature into good human beings. Once the element of evil is introduced into our minds, through socialization and the media, we then have the potential to do bad things. As a person grows up, they are ideally taught to be good and to do good things, but it is possible that the concept of evil can be presented to us. When this happens, we subconsciously choose whether or not to accept this evil. This where the theories of Thomas Hobbes and John Locke become interesting as both men differed in the way they believed human nature to be. Hobbes and Locke both picture a different scene when they express human nature.
John Gardner: Making Life Art as a Moral Process. Baton Rouge: Louisiana State University Press, 1988. 86-110. Rpt. in Twentieth-Century Literary Criticism. Ed.
Jonathan Edwards was a man who could petrify any eighteenth century Puritan. He was born in East Windsor, Connecticut and was raised in a household with strict religious beliefs. In 1727 he began his preaching career as an assistant to his grandfather, Solomon Stoddard, the pastor at the church at Northampton, Massachusetts. When his grandfather died two years later, Edwards became the pastor of the Church at Northampton and began preaching all over New England. He then emerged as one of the leaders of the Great Awakening with his determination to return to the orthodoxy of the Puritan faith. That is when he adopted his “fire and brimstone” emotional style of sermon. Although people often ran out of the church in hysterics, most stayed in the church captivated by his speeches. He had always purposely chose to address his congregation with a sermon, using all of the elements of an oratory. In Sinners in the Hands of an Angry God, Jonathan Edwards displays all elements of an oratory by appealing to emotions, including expressive and rhythmic language, addressing the needs and concerns of his audience, and inspiring others to take action.
...d (Locke, 4). By exploring these two ideas of the social contract between a government and its people, as well as the natural rights of man, Locke created many waves in England, as well as impacted several important intellectuals who would later be responsible for the American and French Revolutions.
Different literature writers have many different views about mankind. Many American writers discuss these views. More out spoken American writers spend a great amount of time talking about this topic. In this paper we will look at Benjamin Franklin’s and Jonathan Edwards’ views of mankind by looking at personal background, religious views, and evidence in their writings.
Locke and Rousseau present themselves as two very distinct thinkers. They both use similar terms, but conceptualize them differently to fulfill very different purposes. As such, one ought not be surprised that the two theorists do not understand liberty in the same way. Locke discusses liberty on an individual scale, with personal freedom being guaranteed by laws and institutions created in civil society. By comparison, Rousseau’s conception portrays liberty as an affair of the entire political community, and is best captured by the notion of self-rule. The distinctions, but also the similarities between Locke and Rousseau’s conceptions can be clarified by examining the role of liberty in each theorist’s proposed state of nature and civil society, the concepts with which each theorist associates liberty, and the means of ensuring and safeguarding liberty that each theorist devises.
In a state of nature, each man, as the possessor of reason and free will, is cognitively independent and equal, and so, by implication, politically independent and equal (Braman 07). Locke knew that men were there own learning tools within themselves. Not only did they learn from there mistakes, which was known for centuries, but, they also grew from one another and took what they needed for there own well mental development (Braman 09) Just like mankind has been doing for as long as anyone can remember, they have been working there owns ways of life out for themselves and to learn from one another and not from someone or something telling you how you should be living.
John Locke is a seventeenth century philosopher who believed that government should be based around the people rather than the power of one person. Equality and property were two factors that Locke considered to be the key to a great society. Locke begins his writings with a discussion on individual property and how each man body is his own property. This leads Locke into the argument that man can obtain property only by using his own labor. an example Locke gives is the picking of an apple. The apple is the property of the man who used his labor to pick it. He goes on to say “A person may only acquire as many things in this way as he or she can reasonably use to their advantage”. With the discussion of property Locke leads into the discussion of trade and monetary value stating that it is natural of man to w...