By G. K. Chesterton
G. okay. Chesterton’s hilarious defense . . . of virtually anything
during this hodgepodge of early musings, a tender G. okay. Chesterton operates less than the self-esteem that many gadgets within the human purview—ranging from the humdrum and mundane to the outright ridiculous—could use the advocacy of an excellent apologist each every now and then. This full of life ebook, jam-packed with essays from Chesterton’s days as a budding journalist for the Speaker, vindicates every little thing from skeletons to detective tales, from patriotism to penny dreadfuls. An ardent defender of the indefensible, Chesterton earns his attractiveness because the “prince of paradox” in The Defendant and reminds us why he's frequently considered as one of many maximum ethical thinkers of his age.
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Additional info for The Defendant: Essays
Sample text
10–11). ” In a poem ascribed to Virgil by Renaissance critics, the speaker reveals the Epicurean’s emotional sacrifice when he bids farewell to his beloved, his “care of cares” [o mearum cura . . curarum], so that he can pursue Epicurean ataraxia, a life “free of care” [ab omni . . ” Yet his rejection of a specifically spiritual object of desire is itself true to Epicurean principles, for the Epicureans spurned traditional religion, just as they spurned erotic attachment, as a threat to tranquility.
Like Phrygius, though in an opposite way, Graccus avoids difficult but necessary choices. By accepting all religious sects as valid on the grounds that, like women, they are still “one kinde” despite their “divers habits” (l. ” Donne bids his reader and himself to seek “true religion” (emphasis mine), not religion as such; to be a “Religion” is not necessarily to be a “true religion” any more than to be a woman is necessarily to be an honest one. In “The Indifferent,” one of Donne’s libertine lyrics, the speaker claims he can love any kind of woman as long as “she be not true” and not “binde” him to reciprocal fidelity (ll.
Some of the satiric portraits have Juvenalian models, but their careful arrangement recalls Horatian depictions of opposite deviations from the mean rather than Juvenal’s looser mode of progression. Donne first presents a triad of characters who embrace Roman Catholicism, Geneva-style Calvinism, and the English church. Because members of the English church often lauded it as the mean between the excessive and deficient ceremonialism that they ascribed, respectively, to Catholicism and radical Protestantism,20 readers might have expected Donne to attack the first two characters’ extremism and then praise the third’s embrace of the English middle way.