By Graham Greene

Raven is an unsightly guy devoted to grotesque deeds. His cold-blooded killing of a ecu Minister of warfare is an act of violence with chilling repercussions, not only for Raven himself yet for the state as an entire. the money he gets in money for the homicide is made of stolen notes. whilst the 1st of those is traced, Raven is a guy at the run. As he tracks down the agent who has been double-crossing him and makes an attempt to elude the police, he turns into either hunter and hunted: an unwitting weapon of a wierd form of social justice.

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50 Donne, by contrast, boldly collapses the distinction between religious and philosophical inquiry by setting both “true religion” and “Truth” itself as the goal of his simultaneously religious and philosophical inquirer. Montaigne’s and Bacon’s distinctions allow them to combine skeptical philosophical attitudes with allegiance to their respective national churches. In the final section of his poem Donne, by contrast, proceeds to draw upon another powerful strand in early modern thought to distinguish between the secular and the spiritual in a different, more provocative, fashion by denying secular state powers any authority over personal belief.

The implication is that others’ knowledge of one’s condition limits the free movement of the self. ” Despite his “phallocentrism,” Donne has his “Sapho” celebrate lesbian love for being impercepti- 42 CHAPTER ONE ble, producing “no more signes . . / Then fishes leave in streames” (ll. 75 Similarly, the epistle’s exhortation that one keep people guessing whether one “breathe[s], or no” recalls the lovely opening simile of “A Valediction (Forbidding Mourning)” concerning virtuous men who die so “mildly” that some say “The breath goes now, and some say, no” (ll.

51 Donne adapts this skeptical method to argue that the individual must not relinquish true religion by accepting either of the extreme “contraries” espoused by opposing pseudo- DONNE AND THE PERSONAL MEAN 35 authorities: “Is not this excuse for mere contraries, / Equally strong? ” (ll. 52 Donne denies that men “stand / In so’ill case here” (ll. 89–90) that temporal rulers can dictate the religious choices of their subjects. There is no legitimate authority besides God in spiritual matters, he argues; rulers deserve obedience only in secular affairs.

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