Morbid Pathos in Isaac Watts' Philosophy of Affectionate Religion

Joy, Louise

doi:10.1093/litthe/frs058

Cited by 3 publications

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“…"Passions in this Discourse signify the same with Natural Affections", and subsequently, "in this Discourse we take Passion and Affection to mean the 6 For a more detailed analysis of Hutcheson's thought regarding the affections and passions see Darwall 1997. 7 Having stating that they are two books, I take the same view as Davis and Joy, who see the two books as one project (Davis 1948, 223;Joy 2013b). Augustine's influence was to dominate the development of Reformed hymnody, regarding the relationship between singing and the passions.…”

Section: Passions and Affections In Watts's Thoughtmentioning

confidence: 99%

5 | 2018

2018

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This essay begins by asking why the term 'cross-cultural adaptation' should not be extended from adaptations that cross national borders to adaptations that cross temporal, historical, linguistic, medial, and gendered borders. Unlike some theorists who have attempted to define away the problems that arise when the term 'cross-cultural adaptation' is extended so broadly that it courts ambiguity, circularity, and redundancy by referring instead to 'transnational adaptation', the essay takes those problems as its subject. It suggests that adaptations police and valorize the cultural borders they cross by performing them as borders and the cultures they demarcate as cultures. Since cultures and the borders between them cannot be described without performing them, the essay concludes that the term 'cross-cultural adaptation' is as defensible as any other for describing-that is, for performing-the cultural work that adaptations do.

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Section: Passions and Affections In Watts's Thoughtmentioning

confidence: 99%

5 | 2018

2018

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“…These affinities also remind us, as Louise Joy has observed, that Watts occasionally 'casts the [adult] reader in the role of student'. 47 In the following section I examine ways in which Watts's instructional writing varies according to its intended audience. Typically, the complexity of Watts's texts and the degree of autonomy they assign to the reader increase according to age and mental capacity.…”

Section: The Child and Adult Readermentioning

confidence: 99%

Isaac Watts and the Dimensions of Child Interiority

Wakely-Mulroney¹

2015

J Eighteenth Century Stud

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The pedagogy of Isaac Watts, a self‐styled devotee of Locke, is defined by a preoccupation with the dimensions and relative accessibility of human interiority. His instructional texts for children and adults centre on the transmission of information between the reader's interiorised self and the external world. While Watts's texts for adults stress the voluntary nature of this transmission, his texts for children suggest that the conduit between interior and exterior may be wilfully obstructed. Using the figure of the lying child, I explore the possibility that child interiority was, for Watts, an object of fear.

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A Soul Prepared for Heaven

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Morbid Pathos in Isaac Watts' Philosophy of Affectionate Religion

Cited by 3 publications

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5 | 2018

5 | 2018

Isaac Watts and the Dimensions of Child Interiority

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