The Passionate Shepherd to His love – Sample Essays

What from the moral point of view we call the instruments of reason are primarily the ground and cause of reason: and reason can control matter only because reason is matter organised, and assuming a form at once distinctive, plastic, and opportune. Unity of direction is thus imposed on our impulses; the impulses remain and continue to work and to take themselves most seriously; things tempt and hurt us as much as ever. Yet this very synthesis imposed upon the passions has brought steadiness and scope into the mind. The passions seem less absolute than before: we see them in a more tragic or comic light; and we see that even our noble and civilised life of reason is bought at a price. As there were wild animal joys that it has banished, so there may be divine insights that it cannot heed.

Shakespeare uses nature to compare his lover, being that she isn’t the ideal significant other....

[S]o that both the transitive indicativeness and the subjective animal status proper to all mind are corollaries of materialism. Yet that is not all: from the transcendental nature of mind follows also, that it cannot figure among the objects it surveys, yet is essential to their moral presence. For the realm of matter cannot admit mind into its progressive structure and movement; each trope or rhythm must be complete before sensation can arise; so that this sensation is intrinsically a result and not a cause, a comment and not an agent, an occurrence not physical but spiritual and moral. It is in an ideal synthesis impossible in a flux, in spanning relations in the realm of truth, that mounting animal passions attain this hypostatic individuality, and become feelings. Events have then given birth, in a living organism, to experience of events. My whole description of the spiritual life is thus an extension of my materialism and a consequence of it.


The passionate shepherd to his love poem ..

Through this he demonstrate the love and richness of youth despite the tole time takes on it....

What from the moral point of view we call the instruments of reason are primarily the ground and cause of reason: and reason can control matter only because reason is matter organised, and assuming a form at once distinctive, plastic, and opportune. Unity of direction is thus imposed on our impulses; the impulses remain and continue to work and to take themselves most seriously; things tempt and hurt us as much as ever. Yet this very synthesis imposed upon the passions has brought steadiness and scope into the mind. The passions seem less absolute than before: we see them in a more tragic or comic light; and we see that even our noble and civilised life of reason is bought at a price. As there were wild animal joys that it has banished, so there may be divine insights that it cannot heed.


The Passionate Shepherd to His Love - Literary Devices

[A]lthough you say I am an extreme conservative, that is true only in the sense that I utterly repudiate liberal claims and maxims, which make events turn on ideas, opinions, votes, majorities, and disembodied moral power. These things may be called powers in virtue of the material agencies and tendencies expressed in them—usually very ill-expressed: but in themselves they are powerless. This sort of conservatism is identical with my materialism, not merely compatible with it. I am not a conservative in the sense of being afraid of revolutions, like Hobbes, or thinking order, in the sense of peace, the highest good; and I am not at all attached to things as they are, or as they were in my youth. But I love order in the sense of organized, harmonious, consecrated living: and for this reason I sympathize with the Soviets and the Fascists and the Catholics, but not at all with the liberals.

Essay about the passionate shepherd to his love

That Locke, and even more Hume, were twittering on the verge of the discrimination of essence is perfectly obvious. So are all idealists. [There is a book by Father Maloney containing] a phrase of Locke's to the effect that in comparing "hot" and "round", or any such "ideas" and seeing their essential relations, we are comparing "existents". Now that is the position of Loveyjoy, etc, to this day. And of course there is an existent event before us, a commotion in the brain; but that this existent has for its essence the "round" or "hot" which is given to intuition is simply false; and there is no reason, in the order of genesis, why the existent object or cause should have that given essence. But the gnostic presumption comes from starting with experience, or rather with introspection, and assuming that the world must be decked out in those sensuous or verbal or grammatical or moral terms in which we feel the world: which is true of the poetic world, of myth, but not of the physical world, of commerce, surgery, and science.