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The Idea of the Self, 603–31. 60. The Idea of the Self, 31, 17. 61. Timothy Reiss, Mirages of the Selfe: Patterns of Personhood in Ancient and Early Modern Europe (Stanford, CA: Stanford University Press, 2003). 62. Mirages of the Selfe, 3, and passim. 63. Reiss himself turns to work on Ghanaian culture by figures such as Kwasi Wiredu and Kwame Gyekye (10–11). 64. ), Culture and History: Essays on English Communities, Identities, and Writing (New York: Harvester Wheatsheaf, 1992), 177–202, and Lee Patterson, Chaucer and the Subject of History (Madison, WI: University of Wisconsin Press, 1991).

See The Commonwealth of Oceana, in The Commonwealth of Oceana and A System of Politics, 64. 41. To begin to get a sense of this influence, see Neal Wood’s Cicero’s Social and Political Thought (Berkeley, CA: University of California Press, 1988), particularly the introduction to that book, which details the process by which Cicero became known to an early modern English audience. For more on this, see also Wood’s ‘Cicero and the Political Thought of the Early English Renaissance’, Modern Language Quarterly 51:2 (1990), 185–207.

Such vulnerabilities – ones often embraced by both republicans and radicals – are the objects of this study’s attention. This being so, I should explain why, in exploring the virtues of vulnerability, I discuss republican and radical thought alongside each other. On the simplest level, it is a discovery of hitherto unnoticed connections and the start of a conversation, one whose conclusions are sometimes startling. In my Milton chapter, to cite one example, I read the public sphere theory of Paradise Lost next to that of Cicero, Foucault and Michael Warner; and when one considers their respective attitudes toward the role that pleasure might play in critique – what the taking 24 Open Subjects of pleasures might have to do with the giving of reasons – Cicero and Milton appear more radical than the avowedly radical Warner and help round out Foucaultian theories of the public subject.

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