This thesis studies the literary genre of pastoral between 1559 and 1647. The first of these dates is that of a work that changed the course of early modern pastoral, Montemayor’s Diana; and the second marks the English translation of Gomberville’s Polexandre, a pastoral romance which exemplifies the shifts in cultural values that re-shaped Montemayor’s model over the century that followed its publication. My study focusses on the significance for this genre of the ethical quality known to classical moral philosophy as otium, and translated in early modern English by words such as peace, leisure, retirement, ease and idleness. Otium has strong historical associations with the tradition of Virgilian pastoral. Its significance in early modern pastorals, however, has been largely overlooked, despite the fact that early modern interest in otium had been revitalised by the rediscovery of some of its most important classical discussions. This renewed interest in otium, I argue, was essential to the development of early modern pastoral. My argument challenges both old and new critical perspectives on pastoral, and engages with key issues in early modern culture which literary scholars have neglected. Older studies understood pastoral otium simply as idyllic retreat; newer ones accept this view, but argue against its privileged and quietist political implications, preferring to concentrate on the tradition of interpreting pastoral as political allegory. Otium’s principal connotations, however, were neither quiet nor idyllic. Though its restorative qualities were sometimes cautiously acknowledged, otium’s potential to corrupt was ever-present, and affected a range of areas including privacy, politics, moral psychology and medicine. When people wanted to imaginatively explore those effects, I argue, pastoral was the genre to which they were most likely to turn. Listening to what pastorals say about otium can play an important role in reconstructing this crucial and misunderstood aspect of early modern culture.

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This study analyses a Swedish solidarity organisation, The Palestine Solidarity Association ofSweden. In original language Palestinagrupperna i Sverige, abbreviated PGS. Like other solidaritygroups the PGS was founded in sympathy with liberation movements during the decolonisation erain the 1960s. The PGS supports the Palestinian attempt to form an independent state partly on thesame land as Israel.Many of the groups were organised in a different manner than traditional leftist organisations. Thisstudy tries to apply the theory of Social Contentious Movements to the PSG. The general idea isthat new social groups mobilise in new ways and apply confrontational tactics towards the state.Renowned scholars in this field are Sidney Tarrow and Charles Tilly. Some of these groups wereformed transnationally and used new ways of communication like the internet.The PGS is active in one such transnational organisation called BDS, Boycott, Divestment andSanctions. PGS have put pressure on Swedish businesses to boycott the Israeli factory SodaStreamthat has been producing on occupied Palestinian territory still labelling the products Made inIsrael.The study shows support for the fact that the PGS has gradually turned from mainly radical critic toan organisation of development aid in Palestine. The main hostile counterpart is the Israeligovernment, which has promised to stop PGS-members entering the country because of itsengagement in the BDS.The results of the study gives support to explanation of its survival where other leftist solidaritygroups have ceased to exist due to its work with development aid.The PGS supports the rights of the Palestinian people. The interest of the people has beenarticulated in different ways of the leadership. The initial wholehearted support seems to havechanged to a more sceptical one. The support now is more directed towards the civil society.

In this dissertation, I examine the influence of Pyrrhonist skepticism over Shakespeare’s sonnets. Unlike academic skepticism, which begins from a position of doubt, Pyrrhonist skepticism encourages an embrace of multiple perspectives that, according to Sextus Empiricus, leads first to a suspension of judgment and ultimately to a state of tranquility. The Pyrrhonian inflection of Shakespeare’s sonnets accounts for the pleasure and uncertainty they cultivate in readers. By offering readers multiple perspectives on a given issue, such as love or infidelity, Shakespeare’s sonnets demonstrate the instability of information, suggesting that such instability can be a source for pleasure. One essential tool for the uncertainty in the sonnets, I argue, is the figurative language they draw from a variety of fields and discourses. When these metaphors contradict one another, creating fragmented images in the minds of readers, they generate a unique aesthetic experience, which creates meaning that transcends the significance of any of the individual metaphors. In the first two chapters, I identify important contexts for Shakespeare’s sensitivity to the pliability of figurative language: Reformation-era religious tracts and pamphleteers’ debates about the value and function of the theater. In Chapter 3, I examine Shakespeare’s response to the Petrarchan tradition, arguing that he diverges from the sonneteers, who often use figurative language in an attempt to access and communicate stable truths. Shakespeare creates epistemological instability in sonnets both to the young man and to the dark lady, and, as I argue in Chapter 4, this similarity offers readers an opportunity to think beyond traditional divisions between the two sonnet subsequences.

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The lecture recital was given on August 5, 1976. Subsequent to a presentation of some pertinent background material, diverse influences on the compositional styles of five representative composers of the period were discussed. Nine songs by Edward MacDowell, Charles Loeffler, Sidney Homer, John Alden Carpenter, and Charles Griffes were interspersed as musical illustrations. In addition to the lecture recital, three other public recitals were performed. The first solo recital was presented on July 26, 1973, and included works by Johann Sebastian Bach, Richard Strauss, and Wolfgang Fortner. The second solo recital, given on December 3, 1973, was comprised of works by Wolfgang Amadeus Mozart, Jacques Ibert, Arrigo Boito, and Modeste Moussorgsky. The third solo recital (with Miss Jo Ann Pickens assisting), was presented on June 26, 1974, and included works by Thomas Arne, Richard Wagner, Johannes Brahms, Benjamin Godard, Giuseppe Verdi, and Carlisle Floyd.

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Ascetic Citizens: Religious Austerity and Political Crisis in Anglo-American Literature, 1681-1799, attends to a number of scenes of voluntary self-restraint in literary, political, and religious writings of the long eighteenth century, scenes that stage, what Alexis de Tocqueville calls, “daily small acts of self-denial” in the service of the nation. Existing studies of asceticism in Anglo-American culture during the period are extremely slim. Ascetic Citizens fills an important gap in the scholarship by re-framing religious practices of seclusion and self-denial as a broadly-defined set of civic practices that permeate the political, religious, and gender discourses of late seventeenth- and eighteenth-century Anglo-American culture. This thesis focuses on the transatlantic relevance of the ascetic citizen—a figure whose rhetorical utility derives from its capacity, as a marker of political and religious moderation, to deploy individual practices of religious austerity as a means of suturing extreme political binaries during times of political crisis. My conception of asceticism’s role in Anglo-American society is informed by an understanding of ascetic citizenship as a cluster of concepts and cultural practices linking the ascetic’s focus on bodily control to republican theories of political subjectivity. The notion that political membership presupposes a renunciation of personal liberties on the part of the individual citizen represents one of the key assumptions of ascetic citizenship. The future guarantee of individual political rights is ensured by present renunciations of self-interest. As such, the ascetic citizen functions according to the same economy by which the religious ascetic’s right to future eternal reward is ensured by present acts of pious self-abnegation. That is to say, republican political liberty is enabled by what we might call an ascetic prerequisite in which the voluntary self-sacrifice of civic rights guarantees the state’s protection of such rights from the infringements of one’s neighbour. While the abstemious nature of ascetic practice implies efficiency grounded in economic frugality, bodily self-restraint, and physical isolation, the ascetic citizen functions as the sanctioned perversion of a normative devotional practice that circumvents the division between profane self-interest and sacred disinterestedness. The relevance of ascetic citizenship to political culture is its political fluidity, its potential to exceed the ideological functions of the dominant culture while revealing the tension that exists between endorsement of, and dissent from, the civic norm. Counter-intuitively, the ascetic citizen’s practice is marked by a celebration of moderation, of the via media. Forging a space at the threshold between endorsement/dissent, the ascetic citizen maps the dialectic movement of cultural extremism, forging a rhetorically useful site of ascetic deferral characterized by the subject’s ascetic withdrawal from making critical decisions. Ascetic Citizens provides a detailed investigation of how eighteenth-century Anglo-American authors such as Daniel Defoe, Samuel Richardson, Hannah Webster Foster, and Charles Brockden Brown conceive of individual subjectivity as it exists in the pause or retired moment between competing political orders.