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• W2930332499 abstract "T H E T R A D IT IO N A L AN D P R O G R E S S IV E A S P E C T S O F D A N IE L D E F O E ’ S ID E A S A B O U T S E X , F A M IL Y , AND M A R R IA G E RO BERT JA M E S M ERRETT University of Alberta D e fo e ’s ideas about sex, family, and marriage are interesting for three reasons. Firstly, they are eclectic in important ways: they are practical and theoretical, traditional and progressive. As such, they manifest the extent to which, in the face of complex issues, Defoe’s writing sensitively embodies rhetorical and moral contraries. In their eclecticism, his ideas about sex, family, and marriage indicate a flexibility of thought which seems to defy modem sociological interpretation. Secondly, they evidence the inventive aspects of the didacticism which he employs in his conduct books: they reveal the creative rhetoric with which he incorporates fiction into his non­ fiction. Thirdly, they clarify the relation between his non-fiction and fiction. In that they exemplify the rhetorical use of contraries in the non-fiction, they oblige the recognition that the fiction, far from simply either imitating or subverting the conduct books, elaborates the latter’s moral contraries for complicated rhetorical purposes. Given the state of marriage at the beginning of the eighteenth century, it is hardly surprising that Defoe’s ideas are not straightforward.1 Marriage was in a confused state partly because, as an object of common, equity, civil and canon laws, it was variously regarded as a natural, commercial, legal, or religious phenomenon. Consequently, what marriage was, when and how it came about, how partners were to treat each other, and what the extent of parental authority was were moot points. Such indeterminateness, deriv­ ing much from the conflict between the different jurisdictions, also stemmed from conflicts within jurisdictions. For example, since the ecclesiastical courts were often compelled to annul church marriages for common law reasons, the church had to undermine its own moral authority. Moreover, since divorce in England was impossible outside acts of parliament, even then constituting an annulment rather than a license to remarry, and since forced marriages were common because canon law was not regularly enforced and licenses not uniformly required, it is no surprise that all levels of society resorted to desertion, adultery, and bigamy on account of the problematic gap between the theory and practice of marriage. E n g l is h S t u d ie s in C a n a d a , x ii, i , March 1986 According to Lawrence Stone, English society between 1640 and 1800 moved, led by the middle classes, to change the practice of marriage by developing a more personal, emotional sense of marital love and by aban­ doning commercial, patriarchal, and religious concepts of marriage. For Stone, “affective individualism” describes the new secular concern for sexual compatibility, mutual parenting, and the nuclear family. However, Stone’s term does not well apply to Defoe since the latter resisted major aspects of “affective individualism.” 2 He opposed reform which concen­ trated upon practice to the exclusion of theory; he wanted to close the gap between them. He tried to reconcile the various dictates about marriage by emphasizing the primacy of religion. Supportive of the new insistence upon sexual equality and love as prerequisites to marriage, he still employed religious arguments to uphold traditional views about the desirability of the extended family, the procreative imperative of sexual intercourse, and the importance of legal inheritance. He still applied traditional political and biblical imagery to the family to reconcile secular and religious imperatives, to renew them as matters of conscience. The traditional aspects of Defoe’s ideas about sex, family, and marriage are best understood in the context of his personal and institutional sense of religion, in the context of his appreciation of the necessary tension between spiritual and ecclesiastical authority. So, in Conjugal Lewdness; or Matri­ monial Whoredom (1727), despite his dissenting background, the ordinance of the Church of England is..." @default.
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• W2930332499 date "1986-01-01" @default.
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• W2930332499 title "The Traditional and Progressive Aspects of Daniel Defoe’s Ideas about Sex, Family, and Marriage" @default.
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