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Home :: Archive :: 2003 :: May ::
Re: A Dream of Hanoi
The Shakespeare Conference: SHK 14.0847  Monday, 5 May 2003

[1]     From:   Claude Caspar <
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        Date:   Friday, 2 May 2003 09:30:04 -0400
        Subj:   Re: SHK 14.0841 Re: A Dream of Hanoi

[2]     From:   John W. Kennedy <
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        Date:   Friday, 02 May 2003 12:30:02 -0400
        Subj:   Re: SHK 14.0841 Re: A Dream of Hanoi

[3]     From:   Lois Potter <
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        Date:   Friday, 2 May 2003 14:56:28 -0400
        Subj:   RE: SHK 14.0841 Re: A Dream of Hanoi

[4]     From:   James Conlan <
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        Date:   Sunday, 04 May 2003 06:01:10 +0000
        Subj:   Re: SHK 14.0841 Re: A Dream of Hanoi


[1]-----------------------------------------------------------------
From:           Claude Caspar <
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Date:           Friday, 2 May 2003 09:30:04 -0400
Subject: 14.0841 Re: A Dream of Hanoi
Comment:        Re: SHK 14.0841 Re: A Dream of Hanoi

Anyone have a review of: "Christ's Churches Purely Reformed: A Social
History of Calvinism," by Philip Benedict?

[2]-------------------------------------------------------------
From:           John W. Kennedy <
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 >
Date:           Friday, 02 May 2003 12:30:02 -0400
Subject: 14.0841 Re: A Dream of Hanoi
Comment:        Re: SHK 14.0841 Re: A Dream of Hanoi

Don Bloom <
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 > writes,

>Why single out Calvinism?

Because the fight between capitalism and the pre-capitalist economy is
entailed in the entire history of dispute between Whig and Tory _within_
England.  From Enclosure to the Joint Stock Company Act, English (later,
British) politics has capitalists and Calvinists at one pole, and
agriculturalists and Anglo-Catholics (in one sense of the expression or
another) at the other.  Even well into the 20th century, you have
Chesterton with his Distributism and his Catholicism, and within the
last few years Pope John Paul II has publicly condemned "the scourge of
usury".

See the plays and novels of Aphra Behn, where it is all not so much
stated as it is (from a viewpoint of social history, much more
devastatingly) taken for granted.

http://chaucer.library.emory.edu/cgi-bin/sgml2html/wwrp.pl?act=text&f=%2Fdata%2Fwomen_writers%2Fdata%2Fbehn_adventure.sgm&offset=1950&len=15008&prior=0&next=0&endpos=16667&elmt=DIV1&t=Novel-%20%20The%20Adventure%20of%20the%20Black%20Lady.%20%20A%20Novel

The linkage was plain long before more than half a century of the US
defining itself as "the opposite of Communism" -- always a great error
to define oneself by what one is not -- married the two ideas in modern
American society.

[3]-------------------------------------------------------------
From:           Lois Potter <
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 >
Date:           Friday, 2 May 2003 14:56:28 -0400
Subject: 14.0841 Re: A Dream of Hanoi
Comment:        RE: SHK 14.0841 Re: A Dream of Hanoi

[Regarding A Dream of Hanoi, ]

We don't learn anything about the long-term effect of the experience;
how could we?  Moreover, the story is one-sided and incomplete in even
more ways than Burt says (for instance, we see virtually nothing of the
Pyramus and Thisbe players). But even as it is, there's lots of rich
material that cries out for interpretation. I can see why Burt wanted to
work out his resistant reading, but I'd be interested to know whether
everyone's reactions were so negative.

[Editor's Note: This message is truncated. I accidentally erased the
folder with the original. I cannot recall the entire post, but Professor
Potter opened by requesting a discussion of the film that she had seen
at the SAA meeting in Victoria. I do apologize; I do not make this sort
of mistake very often. --Hardy]

[4]-------------------------------------------------------------
From:           James Conlan <
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 >
Date:           Sunday, 04 May 2003 06:01:10 +0000
Subject: 14.0841 Re: A Dream of Hanoi
Comment:        Re: SHK 14.0841 Re: A Dream of Hanoi

From what I recall, the connection between Calvinism and capitalism (an
economic philosophy that privileges the generation of wealth for its own
sake rather than as a means to purchase and the reinvestment of profit
in business ventures) is believed to lead through 1) an ethos that
identifies hard work as a virtue rather than the curse of Adam, 2) the
rejection of profligate spending as evidence of vanity or sloth, 3) the
teaching that charitable donations do not bear on a man's salvation, and
4) the anxious search for God's blessings extended on earth as a means
of determining whether one is justified by faith or not.  These four
strictures marshal religious feeling to produce constant work (except on
Sunday) that generates excess wealth that cannot be spent and so is
reinvested.  When the investor combines his investment with a Calvinist
belief in distributive justice, the ethos privileges the use of
double-entry bookkeeping to measure God's blessings on earth.

Best,
JP Conlan

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