Download Defoe’s Politics: Parliament, Power, Kingship and ’Robinson by Manuel Schonhorn PDF

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By Manuel Schonhorn

This research of Defoe's politics goals to problem the severe call for to determine Defoe as a "modern" and to counter misrepresentations of his political writings by way of restoring their seventeenth-century context. delivering a whole exam of Defoe's years as a political reporter and journalist (1689-1715), it recovers his conventional, conservative and anti-Lockean rules on modern concerns: the origins of society, the position of the folks within the institution of a political society and the way monarchies are created and maintained because the technique of attaining a beneficent political order. on the center of Defoe's political mind's eye, Manuel Schonhorn unearths the imaginative and prescient of a warrior-king, derived from resources within the Bible, and in historical and English heritage. The version illuminates his unique interpreting of Robinson Crusoe, which emerges much less by way of a relations romance, a tract for the emerging bourgeoisie or a Lockean parable of presidency, than as a dramatic re-enactment of Defoe's life-long political preoccupations touching on society, executive and kingship.

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Extra resources for Defoe’s Politics: Parliament, Power, Kingship and ’Robinson Crusoe’

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65); and he can even assert, opening his tract, that if any order of men are jure divino, it is those who consitute the episcopate. In fact, epsicopacy itself is the only true church government that can lawfully be set up for the conversion of heathens in newly discovered lands (p. 5). In his earliest tract, then, we find Defoe, in reasoned polemical discourse able to embrace one of the most despised doctrines ascribed to the episcopate by his dissenting ministers. And yet, his most radical inference, drawn from the Bible, is his justification for regicide, since he is able to enumerate great numbers of kings killed because of their impiety.

28) and Sadler (p. 27), and its tone is closest to Defoe's. Significantly, it also cites Hooker (p. 29), the fundamental constitution (pp. 21, 49), and remarks that a king "holds his Crown and Scepter, by Scripture-Patent, and Divine Right" (p. 6). For Defoe's silences on these subjects see below. 26 Defoe's Politics the Laws of Succession, were all subverted and broken" and the English crown made an elective one (p. 50). In his conclusions, ostensibly still historical, Defoe ends as he began, ranging all over the Testaments, from Exodus to the Epistle of Peter, harmonizing Romans 13 and 1 Peter 2, sustaining his own "sober Sense and plain Reason" applied to the Scriptures to argue the rightness of the revolution and the morality of swearing obedience to King William and Queen Mary.

2; A Friendly Debate Between Dr. Kingsman, p . 2 8 ; L o n g , A Resolution of Certain Queries, p p . 1,2; Allix, An Examination of the Scruples, p. 21. A radical writer, William Denton, italicizes the "either/or" passage but does not give its source, expecting it to be recognized as Hooker's; see Jus Regiminis: Being aJustification ofDefensive Arms in General. And Consequently of our Late Revolutions and Transactions to be thejust Right ojthe Kingdom (London, 1689), p. 20; also pp. 22, 23. For Locke and Hooker see Two Treatises, p.

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