Tuesday, February 3, 2009

JSTOR and Paradise Lost

Ok Bros:

I hope you haven't forgotten about the wonderful resource that is JSTOR.

I would like you to choose an article to summarize. Please include at least three quotes from the article to help us get a good sense of what it's all about.

Please post your summary on the blog (hard copy if you cannot access blog).

Your summary is due this Friday, February 6, 2009.



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Below are some basic MLA (Modern Language Assocation) guidelines for incorporating quotations into your paper:

Short Quotations

  • To indicate short quotations (fewer than four typed lines of prose or three lines of verse) in your text, enclose the quotation within double quotation marks.

  • Provide the author and specific page citation (in the case of verse, provide line numbers) in the text, and include a complete reference on the Works Cited page. Punctuation marks such as periods, commas, and semicolons should appear after the parenthetical citation.

  • Question marks and exclamation points should appear within the quotation marks if they are a part of the quoted passage but after the parenthetical citation if they are a part of your text. For example:


According to some, dreams express "profound aspects of personality" (Foulkes 184), though others disagree.


According to Foulkes's study, dreams may express "profound aspects of personality" (184).

Is it possible that dreams may express "profound aspects of personality" (Foulkes 184)?

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Long Quotations

  • Place quotations longer than four typed lines in a free-standing block of text, and omit quotation marks. Start the quotation on a new line, with the entire quote indented one inch from the left margin; maintain double-spacing.

  • Only indent the first line of the quotation by a half inch if you are citing multiple paragraphs. Your parenthetical citation should come after the closing punctuation mark. When quoting verse, maintain original line breaks. (You should maintain double-spacing throughout your essay.)

JSTOR options for articles on Paradise Lost:














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13 comments:

matthew said...

Matthew Clair
Bro Peach
Brit Lit
2/3/09

Adam Eve and the Fall Of Paradise Lost


This article describes how Milton took on and expressed how the fall of Adam and Eve took place. Bowers says that “the epic answer blames Satan of course” [p. 264].
He then goes on to say “to broaden this oversimplified but correct response of his Muse, Milton devotes many lines to what in the language of the drama would be called “motivating” the fall from the point of view of Man” [p.260]. Basically he says that if we would not except this physiological analysis of the reasons that led Adam and Eve to fall victim to Satan, then the poem would fail. So he says next that “their actions and causes must be credible and even inevitable at the human’s understanding.” So the fall must be made believable and relevant to the “human post-lapsarian reason”.

February 3, 2009 at 8:56 PM
Joe R. said...

Joe Rabel
February 4, 2009
Brit. Lit.
Bro Peach
Merit in “Paradise Lost” by Merritt Y. Hughes
In the article by Hughes, we see him talk about the theme of merit in Paradise Lost. Merit is to be worthy of something or claim to respect and praise; excellence or worth. The main argument of the paper written by Hughes is the idea of heroism. He talks about how Milton, the author of Paradise Lost, might have made a “Messiah” type character in the book but it was never intended. “ Quite apart from the question about the reward of the honor of titular hero to Messiah, to Adam, or even, by romantic critics, to Satan,” (page 10). What was intended was a hero.“At the moment when Raphael tells Adam about the possibility of his rise with his descendants by degrees of merit to a transcendent nature in a transcendent nature” (page 6). But back to the point of merit, without a good merit or worthiness how could there be no hero, or messiah? Is a hero not a messiah in his own way?

February 5, 2009 at 4:20 PM
bp said...

Branford Phillips
Bro. Peach
Brit Lit
2/6/09
Free Will and Obidience in the Seperation Scene of Paradise Lost

The purpose of this article is to explain how Adam and Eve's obedience to God and to each other as partners is marrige ultimatly fails and how their free will as humans contributes to the Fall. Mccolley starts by saying that "the scene potrays potentially suffcient beings in the process of healthful growth, facing difficulties and learning the meaning of obedience to God's behests and imitation of God's ways"[p.103]. She then goes into Adam and Eve's marrital responsiblilities. Mccolley says that it is Adam's duty to protect Eve and Eve must be obedient to him as well as God and neither can neglect their duties. Mccolley emphazises this by saying "Adam had no right to relieve himself from his responsiblity to Eve by making her a free agent"[p.105]. She goes on to say "Adam and Eve before the Fall are engaged in the process of growing by making responsible choices in a world of limitless potentiality"[p.105]. Mccolley expreeses that Adam and Eve would not be human without the ability of choice and free will.

February 5, 2009 at 5:16 PM
Mr. President said...

Brian Fuchs
Bro Peach
Brit Lit
2/5/09

The Act of Domination: An Analysis of Power in Paradise Lost

Laurel Richardson Walum


In The Art of Domination: An Analysis of power in Paradise Lost, Laurel Richardson Walum argues that the factor that makes Paradise Lost so compelling to audiences still today is its direct connection to the dystopia of society. Walum states, “The compellingness of the piece can be analyzed systematically and conceptually on the basis of its validity as a real social world.”(574). Along with the reality of the poem Walum believes it expands on very well known story, “The poem taught a moral lesson regarding the most momentous event in the history of humanity: the fall, its causes, and consequences.”(575). Walum then goes on to discuss the importance of domination in social interaction. In Paradise Lost Walum believes that God’s authority is the most important, “To obey is to be free. In obedience to God, one finds freedom; in disobedience one only finds the travails of earth, of Hell.”(576). In the story two dominant figures emerge Satan and God. In order to define the more dominant figure, Walum sets up categories of dominance, amount of power, types of influence, bases of domination, responses to domination, failure to dominate, and deference. In the end God is revealed as omnipotent and the ruler of Heaven and Hell.

February 5, 2009 at 8:10 PM
J.H.Farina said...

Joseph H. Farina
Bro. Peach
Brit. Lit.
Feb. 4, 2009

The Comedy of Paradise Lost
Gregory Ziegelmaier

Strange. This story by John Milton is a dark and serious literary work. But, according to Gregory Z. comedy is prevalent throughout. And I quote, “Indeed, what is for some heaviness and moral weight, is for us sublime, but still light humor, a divine humor with which Milton was endowed by the truth of his poetic muse and which seems to be a part of his ‘justifying the ways of God to man.’” (P. 516) So even though this is a non-dramatic literary work there is still comedy to be found? That is correct. But it is not a laugh out loud humor, but rather, an ironical humor. For instance in the article Gregory Z. points out that irony, “Then it is that Satan can laugh with cosmic irony even as God must have been laughing- and he himself laughing at God although knowing, presuming that God at any moment…hurl them into nothingness.”(P.519) Gregory Z. then delves into the comedy about how Adam and Eve loose their paradise (Eden). He goes on to say that, God has a defeated humor, for his creation had failed. And how Satan played Eve and caused the failure of God’s creation,”Yet there is a humor too in how Satan had gone to work on Eve, she being the instrument of the Fall; and then how beautifully feminine she works on Adam to make him effeminate.”(P.220) Funny.

February 5, 2009 at 8:39 PM
Adam Butler said...

Adam Butler
Bro Peach
Brit Lit
2/3/09

Eve and the Doctrine of Responsibility in Paradise Lost

Stella P. Revard

Interesting to say the least. This article is very intriguing because its arguing the sides of who was responsible for bringing evil into the world.Her article starts off with a bunch of refernces to who she is using for information. She says that " bad luck is more involved than the deliberate sin of pride". [page 69] She goes onto to say that Eve was basically in the wrong place at the wrong time. Adam being the man in this situation should have stepped in whenever Eve was about to sin but he was not strong enough to do so , so the result was sin. She says though that Adam is " the stronger of the pair, and since Eve was the designedly weaker more helpless one, she is more responsible for the sin."[page 69]
In this article Stella explains more of that as much as we can go back and forth with "pointing fingers" at who brought sin into the world she said it is divided between the two. "Its divided because Adam blames Eve for their fall, and then Eve goes onto blame Adam for directing her in the wrong direction".[page 70] As much as we exam this article and this story , Adam and Eve, Man and Woman they are both equally guilty in this story.

February 5, 2009 at 9:33 PM
Mike Kretz said...

Mike Kretz
Bro Peach
Brit Lit
2/3/09

Personification in Milton's Paradise Lost
By A. L. Keith

Not one source contributes to the elevation of Milton’s style in “Paradise Lost” more than his use of personification. Milton uses personification consistently throughout the epic. Through this he found a way to bring the narrative within the comprehension of the readers. The man’s majestic spirit played a role in his use of personification. A. L. Keith says that “His attitude is similar to that of the fallen angels who,
Apart sat on a hill retir’d
In thoughts more elevate; and reasoned high
Of providence, foreknowledge, will and fate
Fix’d fate, free will, foreknowledge absolute.”
Some of the examples of personification that A. L. Keith points out are “the north wind sleeps,” “envious winds,” “the bright Pavement smiled,” “an arbour smiled,” and “old Ocean smiled”. Milton liked to carry out long allegories as in the case of death, sin, light, and love. Usually light and love will follow death and sin. Keith says “ the personification often involves a logical and reasonable connection, as the preceding examples of Night and Chaos show, and as also will appear from those of Sin and Death, to be given later; but sometimes the poet uses the personification as an ornamental device, especially as a relief against a preceding unpleasant situation.”
The basic idea of the article is Keith explains how perfectly logical and consistent the personification was throughout the poem.

February 5, 2009 at 11:34 PM
Beast said...

James McDonough
Bro Peach
British Literature
2/6/09
Milton’s Tempter: A Genesis of Subportrait in Paradise Lost

Frank S. Kastor begins his masterpiece, Milton’s Tempter: A Genesis of Subportrait in Paradise Lost with the quote from Milton’s allegory, “…for now Satan, now first inflam’d with rage, came down, The Tempter…” (Paradise Lost, Book IV, Lines 8-10). This quote, as Kastor remarks, may cause his reader to believe that he is trying to offer yet another interpretation of Milton’s Satan, but his reason becomes apparent with his thesis statement, “My purpose is simply to present a genesis and explanation of [Satan’s] subportrait.” (Page 373). Now it seems such a goal would be difficult seeing as a “subportrait” is not a real term, but rather one created by Kastor with the hope of explaining his thesis with a bit of clarity. As Kastor defines it, a subportrait, such as the one created in Milton’s story, is “an almost separable part of the satanic portrait and one which differs markedly from the rest, yet is absolutely self-consistent.” (Page 373). But how does this subportrait, which gives new light to Satan emerge? Simply, as Kastor puts it, after years of traditional representation by the Christian institutions and the controversial representation that Milton presents. But through all these accounts, one thing remains consistent: “Despite individual variations in characterization emerges in which the Tempter is regularly differentiated from the rest of the portrait in one way or another.” (page 374). Kastor realized the separation of Satan from the story as a “rebel” in all accounts, and in the rest of his work, from pages 375-378, explains the reasons for such separation, and elaborates on the characteristics of Satan’s subportrait.

February 6, 2009 at 2:28 AM
bpipps06 said...

Brett Pippens
Bro. Peach
2/5/09

The Image of the Tower in Paradise Lost

The Tower in Paradise Lost symbolizes man’s attempts to be one with God. Anthony Low describes it as “an archetypal image”; one that embodies man’s goal to become equal in reference to God himself. But Milton uses this image to recreate the desire that men have to achieve revenge from their God. But it wasn’t unusual for authors to symbolize this as “the evil among men” and to characterize this that way. When Milton speaks of the Tower towards the end of this novel, it is only of pure positive description.

February 6, 2009 at 9:47 AM
S Miclot said...

Sam Miclot
Bro.Peach
British Literature
2/3/09

Fate in Paradise Lost

In his scholarly work, Ben Gray LUmpkin explains how fate is illustrated in "Paradise Lost". Lumpkin calls attention to the common misconception that Satan mirrors Milton's beleifs when he says "one must be careful not to confuse a character's statement about fate with Milton's own conception"(p.56). In "Paradise Lost", Satan believes that he is equal to God, which leads to him trying to over power his superior. He thinks he can defeat God because he thinks that fate is not a power greater than God. Satan's belief in fate ultimately results in his banishment into hell because fate does have control over him. Satan's beleifs,however, are his own, not Milton's.Lumpkin points out and says "These passages indicate that Milton refuted Satan's conception of fate as a power superior to God"(p.57). Milotn has his own set of beleifs that are in no way reflected or represented by his characters. In fact, Lumpkin draws attention to other writings by Milton that have conflicting beleifs about fate. In "On the morning of Christ's Nativity", Milton "used fate to mean God's decree"(p.59). Clearly Milton would not contradict himself in his writings that blatantly. Milton's beleifs are not shown by his characters in his stories because certain beleifs are never consistent from story to story.

February 6, 2009 at 12:17 PM
zach said...

Zachary Carlino

February 6, 2009 at 12:24 PM
zach said...

Zachary Carlino
Br. Peach
Brit Lit
2/3/09

Heroism in Paradise Lost


William R. Herman explains in his writing that there are two types of heroes that we are used to in our everyday life, "...there are two basic and contradictory kinds of heroism... Hellnic and Biblical"(13). Hellnic heroism is when the hero is focused on himself. This hero prevails when it seems impossible. Herman says, "... King Authors knights, Roland and Rinaldo,... the soldier who wears the medal of honor. All have stood alone, in individual combat..."(13). The Biblical hero does not identify with the Hellenic hero, "His main characteristic is not physical strength but moral strength, permitting him to be obediant to God..."(13). In Paradis Lost Satan is the hero that we see, even though we do not want to see him as on he is. He is a Hellenic hero and he shows this when he, "... satan's critcism of God' actions are... consitently Hellenic in nature; they touch on merit, honor, and proper reward"(15). When Abdielm atacks Satan he is the Biblical hero, he cannot kill Satan unless God wills it(16).

February 6, 2009 at 12:50 PM
vinnie said...

Vinnie Venturella
Bro Peach
Brit Lit
2/8/09

"Paradise Lost" as Archetypal Myth

"Any literary work which reflects accurately and significantly even the particulars of human experience cannot fail to represent... certain universals,"(pg. 261). But, Milton did not make it as obvious as many other authors. Milton used the definition of a myth that states "literal even though fanciful explanation(though not always etiological) of human experience," (pg.261). In Miltons' "Paradise Lost" it historicall7 records the fall of man. Next it shows how Milton perceived Adam and the thought of God and Satan and the polarities of good and evil. Then the article shows the different stages of Adam's life as if he lived today, then goes into Eve's roll and says that "The apple becomes symbolic of physical maturity; the intoxicating effect of the apple is equatable with that clandestine intoxication of early sexuality," (pg.261). The article also talks about how Adam and Eve's Prayers are like adults having their return to religious experiences. But, in conclusion Milton shows the paradise is every man's endeavor and that when we push through something in everyday life we will be in paradise.

February 8, 2009 at 6:58 PM

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