A Criticism Of Milton's Poetic Works From An Ethical Perspective

Five parts compose the thesis.The Introduction sets the limits of the discourse by defining in a philosophical sense some pivotal terms to be used in the following parts and reviewing literature in both the realms of Milton studies and ethical criticism, and thus indicates the significance of such a study of Milton by means of ethical criticism. The part also puts the questions this very study seeks to answer, that is, "what are the ends of morality", "how are ethical behaviors de facto", and, finally, "what are the norms of good morality" or in other words, "how should ethical behaviors expectedly be" in Milton's point of view as are recorded by his poetry.Chapter One offers an overview of Milton's time and poetry, pointing out the distinct ethical nature of his theory of poetry and the underlying Christian keynote of his whole piece of ethical music. Now fully prepared for the elaboration of the major parts, the thesis then advances to the Second and Third Chapters to focus on two specific and vital aspects of Milton's ethics: his doctrines of happiness and liberty. Carefully tracing the improvement of Milton's mind on these issues, the two parts discuss a series of topics such as his opinions of human nature and spirit, his hierarchy of goods, his defense of free will, his theodicy of soul-making, his theme of temptation, and so on.The three Chapters constitute the main body of the thesis, and lead to the Conclusion part that tries to answer the questions put up at the beginning: in Milton's point of view, the moral ends cover a wide range from appetite and wealth to fame and knowledge, but the ultimate end could be nothing but faith with and love of Christian God; the factual behaviors, however, influenced by human nature equipped deliberately by God with various desires and free will, and exposed deliberately by God to light and severe temptations, might lean either toward the moral ends or against them; and the ethical ideals, therefore, are to keep a tight rein on one's free will so as always to keep reason over passion, or any other desire under the one to "be with God".