[Milton-L] Milton and the intellectus agens

Feisal Mohamed f.mohamed00 at gmail.com
Fri Nov 14 20:24:21 EST 2014


Glad to hear it, David. Thank you for your interest.

Can't make it to the Newberry tomorrow, unfortunately.  Way too much stuff
on my desk.

Hope to see you around,
F

On Friday, November 14, 2014, David Urban <dvu2 at calvin.edu> wrote:

>   Thank you, Feisal.  Count me among the privileged 50!
>
>  Sincerely,
>
>  David
>
>
>   David V. Urban, Ph.D.
>  Associate Professor of English
> Calvin College
> 1795 Knollcrest Circle SE
> Grand Rapids, MI 49546-4404
> Office Phone: (616) 526-8646
>
>   From: Feisal Mohamed <f.mohamed00 at gmail.com
> <javascript:_e(%7B%7D,'cvml','f.mohamed00 at gmail.com');>>
> Reply-To: John Milton Discussion List <milton-l at lists.richmond.edu
> <javascript:_e(%7B%7D,'cvml','milton-l at lists.richmond.edu');>>
> Date: Friday, November 14, 2014 6:17 PM
> To: John Milton Discussion List <milton-l at lists.richmond.edu
> <javascript:_e(%7B%7D,'cvml','milton-l at lists.richmond.edu');>>
> Subject: [Milton-L] Milton and the intellectus agens
>
>   Dear Milton-L
>
>  Fort those interested, Taylor and Francis informs me that the first 50
> people to use the link below may access the online version of my article
> "Milton's Enmity toward Islam and the *Intellectus Agens." * This will
> appear in a 2015 special issue of *English Studies *on Milton and Islam,
> co-edited by Francois-Xavier Gleyzon and David Currell. The link and an
> abstract are below
>
>  This is not exactly a foretaste of door-crashing Black Friday offers,
> but I hope it will be of some benefit to Milton-L subscribers with no
> institutional access to *English Studies*.
>
>  Best to all,
> Feisal Mohamed
>
>  http://www.tandfonline.com/eprint/FvkDHTYFSYEv9muWfWuQ/full
>
>    Abstract
>   “The specific political distinction to which political actions and
> motives can be reduced”, Carl Schmitt famously pronounced, “is that between
> friend and enemy.” Milton's politics are often premised on a distinction
> between the amity of the enlightened few and a benighted global majority
> often associated with the East, and specifically with Islam. The
> distinction is articulated most clearly in The Tenure of Kings and
> Magistrates, which declares that an “Englishman forgetting all laws, human,
> civil and religious … is no better than a Turk, a Sarasin, a Heathen”; it
> also informs the sustained association of Satan with barbarous Middle
> Eastern rule in Paradise Lost. The animosities reflect in many ways growing
> contact with the Islamic world arising with the expansion of English
> trade—at times rapid, at times halting, always contested—contact that also
> pressed home the awareness, expressed by Milton's friend Roger Williams
> in The Hireling Ministrie None of Christs, that Muslims significantly
> outnumbered Christians in the period. Over his career, Milton's
> cosmopolitanism, like his nationalism, becomes characterized by an ever
> more pronounced sense of the worldly power of the benighted majority,
> occasioning an emphasis on the inward turn of the enlightened few. But in a
> way that is most visible in the invocation to light in Paradise Lost, the
> language of Milton's inward turn draws on the intellectus agens tradition
> with its roots in Islamic philosophy. This article explores these roots and
> examines their potential influence on Milton's poetry. Is Milton
> consciously drawing on al-Farabi and Ibn Sina, or is his engagement of this
> category only a response to such contemporaries as John Smith? Has he
> distinguished himself from falsafa, or has he developed an idea of the
> enlightened subject that has admitted an enemy within? Exploring these
> questions might reorient the intellectual history informing Milton's
> anthropology, and also complicate the Islamophobic language in which he
> indulges with unsettling frequency.
>
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