dunnettreader + tolerance + french_revolution   3

Jonathan Israel - “Radical Enlightenment” – Peripheral, Substantial, or the Main Face of the Trans-Atlantic Enlightenment (1650-1850) | Diametros
“Radical Enlightenment” and “moderate Enlightenment” are general categories which, it has become evident in recent decades, are unavoidable and essential for any valid discussion of the Enlightenment broadly conceived (1650-1850) and of the revolutionary era (1775-1848). Any discussion of the Enlightenment or revolutions that does not revolve around these general categories, first introduced in Germany in the 1920s and taken up in the United States since the 1970s, cannot have any validity or depth either historically or philosophically. “Radical Enlightenment” was neither peripheral to the Enlightenment as a whole, nor dominant, but rather the “other side of the coin” an inherent and absolute opposite, always present and always basic to the Enlightenment as a whole. Several different constructions of “Radical Enlightenment” have been proposed by the main innovators on the topic – Leo Strauss, Henry May, Günter Mühlpfordt, Margaret Jacob, Gianni Paganini, Martin Mulsow, and Jonathan Israel – but, it is argued here, the most essential element in the definition is the coupling, or linkage, of philosophical rejection of religious authority (and secularism - the elimination of theology from law, institutions, education and public affairs) with theoretical advocacy of democracy and basic human rights. -- Keywords - Enlightenment Radical Enlightenment moderate Enlightenment democracy aristocracy universal education equality emancipation republicanism mixed government poverty economic oppression crypto-radicalism positivism American revolution -- downloaded pdf to Note
article  intellectual_history  political_history  political_culture  politics-and-religion  historiography  economic_history  political_economy  17thC  18thC  19thC  Enlightenment  Radical_Enlightenment  French_Enlightenment  religious_culture  authority  anticlerical  Absolutism  secularism  democracy  natural_rights  civil_liberties  egalitarian  American_Revolution  French_Revolution  1848_revolutions  Spinozism  education  aristocracy  poverty  Ancien_régime  mixed_government  tolerance  positivism  natural_law  domination  republicanism  republics-Ancient_v_Modern  natural_philosophy  British_history  Dutch  Germany  Atlantic  American_colonies  Early_Republic  Republic_of_Letters  bibliography  downloaded  EF-add 
july 2014 by dunnettreader
Matthew Kaldane: Anti-Trinitarianism and the Republican Tradition in Enlightenment Britain | Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts
Citation: Kadane, Matthew. “Anti-Trinitarianism and the Republican Tradition in Enlightenment Britain.” Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts 2, no. 1 (December 15, 2010): http://rofl.stanford.edu/node/68.-- In "Limits of Atlantic Republican Tradition" issue -- downloaded pdf to Note -- Writing in the opening months of the French Revolution and in response to the accusation of anti-monarchical republicanism, Joseph Priestley explained in self-defense that if he was a “unitarian in religion” he remained “a trinitarian in politics” The republican-leaning Priestley was making a subtle distinction, but if the image of a political Trinitarian who held faith in Commons, Lords, and monarch could concisely illustrate what was surprising, if not paradoxical, about the political outlook of a religious Unitarian, it was because the link between republicanism and anti-Trinitarianism was so common.  By the end of the century, in the paranoid 1790s—when, whatever his subtle outlook, “Gunpowder Joe” Priestley could be construed as a Guy Fawkes style terrorist—Edmund Burke helped defeat the Unitarian Relief Bill of 1792 in the Commons by comparing Unitarians to “insect reptiles” that “fill us with disgust” and “if they go above their natural size . . . become objects of the greatest terror.” Given the republican implications in the Glorious Revolution and the century of Enlightenment it helped set in motion, anti-Trinitarianism therefore presents something of a paradox: republicans were drawn to it in great enough numbers to make it an unofficial religious outlook of the republican tradition, but it was explicitly criminalized in the state that was more republican, at least up to 1776, than any other major Atlantic state apart from the Dutch Republic.
article  intellectual_history  political_history  religious_history  political_culture  religious_culture  republicanism  anti-Trinitarian  17thC  18thC  19thC  British_history  British_politics  theology  Church_of_England  dissenters  tolerance  Priestley  Burke  divine_right  monarchy  heterodoxy  Wilkes  Glorious_Revolution  French_Revolution  Counter-Enlightenment  anti-Jacobin  middle_class  downloaded  EF-add 
september 2013 by dunnettreader
Edward Andrew; Jean Bodin on Sovereignty | Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts
Citation: Andrew, Edward. “Jean Bodin on Sovereignty.” Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts 2, no. 2 (June 1, 2011): http://rofl.stanford.edu/node/90......Downloaded pdf to Note. ?.... I argue that Bodin, the theorist of absolute sovereignty, was not as hostile to liberal or democratic theories as is often assumed. John Locke recommended Bodin to his students at Christ Church, Oxford.[4] Bodin, as we shall see, insisted that monarchs cannot tax their subjects without their consent, a doctrine central to Locke and later to Rousseau and to the American and French revolutionaries. Bodin’s distinction between sovereignty and government, which I shall shortly analyze, anticipated liberal doctrines of the separation of powers and the subordination of the executive to the legislative branch of government, as well as Rousseau’s doctrine of the distinction between a sovereign legislative and an aristocratic executive subordinate to the sovereign people. Further, I shall show that Bodin’s subordination of church to state served the goal of religious toleration and that the subordination of church to state was espoused by champions of religious toleration, such as Hobbes, Mandeville, Voltaire, Diderot, Hume, and John Stuart Mill, and thus was a genuine liberal alternative to Locke’s and Jefferson’s doctrine of the separation of church and state. I also wish to show that although Bodin was a monarchist, he wrote positively about republics and indeed could be said to have inspired some of the neo-Roman republicanism that flourished around the time of the American and French revolutions.
16thC  17thC  18thC  intellectual_history  political_philosophy  republicanism  politics-and-religion  sovereignty  liberalism  Absolutism  democracy  France  Britain  American_Revolution  French_Revolution  tolerance  downloaded  EF-add 
august 2013 by dunnettreader

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