Our post-secular present, argues Feisal Mohamed, has much to learn from our pre-secular past. Through a consideration of poet and polemicist John Milton, this book explores current post-secularity, an emerging category that it seeks to clarify and critique. It examines ethical and political engagement grounded in belief, with particular reference to the thought of Alain Badiou, Jacques Derrida, Jürgen Habermas, and Gayatri C. Spivak. Taken to an extreme, such engagement produces the cult of the suicide bomber. But the suicide bomber has also served as a convenient bogey for those wishing to distract us from the violence in Western and Christian traditions and for those who would dismiss too easily the vigorous iconoclasm that belief can produce. More than any other poet, Milton alerts us to both anti-humane and liberationist aspects of belief and shows us relevant dynamics of language by which such commitment finds expression.

Milton and the Post-Secular Present defines and critiques the term 'post-secular' as it appears in current thought, bringing its implications into sharp relief by comparison to the pre-secular works of John Milton.

Using Hannah Arendt’s account of the Greek polis to explain Milton’s fascination with the idea of public speech, this study reveals what is distinctive about his conception of a godly, republican oratory and poetics. The book shows how Milton uses rhetorical theory - its ideas, techniques and image patterns - to dramatise the struggle between ’good’ and ’bad’ oratory, and to fashion his own model of divinely inspired public utterance. Connecting his polemical and imaginative writing in new ways, the book discusses the subliminal rhetoric at work in Milton’s political prose and the systematic scrutiny of the power of oratory in his major poetry. By setting Milton in the context of other Civil War polemicists, of classical political theory and its early modern reinterpretations, and of Renaissance writing on rhetoric and poetic language, the book sheds new light on his work across several genres, culminating in an extended Arendtian reading of his ’Greek’ drama Samson Agonistes.

Queer Milton is the first book-length study dedicated to anti-heteronormative approaches to the poetry and prose of John Milton. Organized into sections on “Eroticism and Form” and “Temporality and Affect,” essays in this volume read Milton’s works through radical queer interpretive frameworks that have elsewhere animated and enriched Renaissance Studies. Leveraging insights from recent queer work and related fields, contributions demonstrate diverse possible futures for Queer Milton Studies. At the same time, Queer Milton bears witness to the capacity for queer to arbitrate debates that have shaped, and indeed continue to shape, developments in the field of Milton Studies.

No author in the English canon seems more deserving of the epithet sublime than John Milton. Yet Milton's sublimity has long been dismissed as an invention of eighteenth-century criticism. The poet himself, the story goes, could hardly have had any notion of the sublime, a concept that only took shape in the decades after his death with the advent of philosophical aesthetics. Such a narrative, however, fails to account for the fact that Milton is one of the first writers in English to refer to Longinus, the author traditionally associated with the Ancient Greek treatise On the Sublime. This book argues that Milton did have an idea of the sublime—one that came to him from Longinus but also from a larger classical tradition that offered a pre-aesthetic predecessor to the aesthetic concept of the sublime. Thomas Vozar shows that Longinus was better known in early modern England than has been previously appreciated; that various notions of sublimity beyond that of Longinus would have been available to Milton and his contemporaries; and that such notions of the sublime were integral to Milton's rhetorical, scientific, and theological imagination. Additional material relating to the early modern reception of Longinus is provided in the appendices, which contain the first bibliographical study of copies of Longinus in English private libraries to 1674 and an edition of a newly discovered seventeenth-century English translation of Longinus. Far from being anachronistic, Milton's "abstracted sublimities" touch on almost every aspect of his thought, from rhetoric to politics, from science to theology. Making substantive contributions to literary scholarship, classical reception studies, and the history of ideas, Milton, Longinus, and the Sublime in the Seventeenth Century returns the sublime to its proper place at the forefront of Milton criticism, re-evaluates the diffusion of Longinian texts and concepts in early modern Europe, and records a crucial missing chapter in the history of the sublime.

John Milton is widely known as the poet of liberty and freedom. But his commitment to justice has been often overlooked. As Alison A. Chapman shows, Milton’s many prose works are saturated in legal ways of thinking, and he also actively shifts between citing Roman, common, and ecclesiastical law to best suit his purpose in any given text. This book provides literary scholars with a working knowledge of the multiple, jostling, real-world legal systems in conflict in seventeenth-century England and brings to light Milton’s use of the various legal systems and vocabularies of the time—natural versus positive law, for example—and the differences between them. Surveying Milton’s early pamphlets, divorce tracts, late political tracts, and major prose works in comparison with the writings and cases of some of Milton’s contemporaries—including George Herbert, John Donne, Ben Jonson, and John Bunyan—Chapman reveals the variety and nuance in Milton’s juridical toolkit and his subtle use of competing legal traditions in pursuit of justice.

On the basis of a close reading of Milton's major published political prose works from 1644 through to the Restoration, William Walker presents the anti-formalist, unrevolutionary, illiberal Milton. Walker shows that Milton placed his faith not so much in particular forms of government as in statesmen he deemed to be virtuous. He reveals Milton's profound aversion to socio-political revolution and his deep commitments to what he took to be orthodox religion. He emphasises that Milton consistently presents himself as a champion not of heterodox religion, but of 'reformation'. He observes how Milton's belief that all men are not equal grounds his support for regimes that had little popular support and that did not provide the same civil liberties to all. And he observes how Milton's powerful commitment to a single religion explains his endorsement of various English regimes that persecuted on grounds of religion. This reading of Milton's political prose thus challenges the current consensus that Milton is an early modern exponent of republicanism, revolution, radicalism, and liberalism. It also provides a fresh account of how the great poet and prose polemicist is related to modern republics that think they have separated church and state.

John Milton’s poetry and prose are central to our understanding of the aesthetic, political and religious upheavals of early modern England. Innovative recent scholarship, however, continues to expand the range of contexts through which we read Milton beyond Christian Europe, unearthing the vitality and resonance of the Miltonic text within religious and political debates across borders, through time and in multiple languages. The Islamic world has begun to receive deserved recognition as one such global site of this cultural energy. The publication of complete translations of Paradise Lost into Arabic has stimulated fresh critical explorations from a multiplicity of perspectives: historicist, comparative and theological. Attention to spatially and religiously diverse influences and reception contexts offers new avenues of approach into masterpieces including Paradise Lost, Paradise Regained and Areopagitica, as well as into the cultural forces these texts represent, reimagine and contest. By exploring how Milton, Islam and the Middle East address and implicate one another, this collection asks how, why and where Milton matters. This book was originally published as a special issue of English Studies.

By bringing together Milton specialists with other innovative early modern scholars, the collection aims to embrace and encourage a methodologically adventurous study of Milton's works, analyzing them both in relation to their own moment and their many ensuing contexts.

This volume explores the degree to which seventeenth-century ideas and expressions of sovereignty underpin political modernity.