Antimercantilism in Late Medieval English Literature (The by Roger A. Ladd

By Roger A. Ladd

Antimercantilism in overdue Medieval English Literature records the trajectory of antimercantile ideology less than the pressures of the foremost advancements made in fiscal conception and perform within the later heart a while. Roger A. Ladd skillfully explores the connection among ideology and subjectivity surrounding a unmarried class/estate crew and its attribute sins within the context of literary texts inspired through estates satire

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XIII. XIII. 448–49), the poem presents charity as a remedy for material success in general, not just mercantile success. Langland’s use of the mercantile as a figure for the material helps to explain why Conscience revises Repentaunce’s earlier absolutism concerning avarice. V could suggest that merchants’ sins might be unabsolvable, here the sacrament of confession seems up to the challenge of the sins of an Activa Vita. 1057/9780230111981 - Antimercantilism in Late Medieval English Literature, Roger A.

We will see further overlap of the sins to which merchants and ecclesiastics are prone in the other primarily mercantile figure in the poem, Haukyn, who works for the Pope. XIII, the poem has mostly moved away from estates satire material, and Haukyn receives very different solutions to Coveitise’s problems. 118, that world returns in the body of Haukyn. 23 Although at first Haukyn seems positive, he soon reveals that he is particularly susceptible to sin. XIII. XIII. 238), but Maguire argues that these virtues themselves represent a subtle challenge to the material world.

XIII. XIV. 1057/9780230111981 - Antimercantilism in Late Medieval English Literature, Roger A. com - licensed to Universitetsbiblioteket i Tromso - PalgraveConnect - 2011-03-13 32 33 or nonsolicitous. There must be poor people, because poverty is seen as a moral good in itself, because the poem ratifies the social hierarchy, and because those not fortunate enough to be poor require the poor in order to cleanse themselves of their wealth. The catch is that since poverty and charity both resist the sins of the worldly economy, Haukyn’s weeping at the conclusion of Pacience’s sermon reminds us how the necessities and complications of material life make a pure focus on caritas and poverty “of herte” difficult.

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