Barbarism and Religion

Pocock, J. G. A.

doi:10.1017/cbo9780511490682

Cited by 159 publications

(46 citation statements)

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“…The Seven Years War witnessed the end of the Utrecht Enlightenment. 121 Treaties continued to protect Portugal from Spain but stalled its commercial expansion; Iberian companies had a significant impact on trade, but were not entirely successful in undermining contraband, and both Carvajal and Carvalho noted the European shift from the balance of power, which the Spaniard claimed was 'proclaimed by all and believed by none', to the struggle for supremacy between Britain and France. 122 The French foreign ministerÉtienne François, the Duke of Choiseul, considered that a solution to the protracted conflict was to establish a new balance of trade.…”

Section: VImentioning

confidence: 99%

The Making of Pombal: Speculation, Diplomacy and the Iberian Enlightenment, c.1714–1755

Corredera

2020

History

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This article sheds light on the influence of José de Carvajal y Lancaster's establishment of shareholder companies in Spain on the economic programme of Sebastião José de Carvalho e Melo, better known as the Marquis of Pombal. Early eighteenth-century Spanish debates on the capacity of shareholder companies to foster geopolitical reform informed the overlooked project of European cooperation of José de Carvajal y Lancaster. Carvalho studied and praised Carvajal's commercial reforms and understood that closer diplomatic and commercial collaboration between Spain and Britain would undermine Portugal's geopolitical interests. Carvalho's early economic schemes were thus the result, in part, of Iberian commercial emulation. The Iberian establishment of regulated and jointstock companies catalysed reform and reconfigured trans-imperial commercial relations. Paradoxically, Carvajal and Carvalho's parallel views on European geopolitics, and their understanding of Enlightenment ideals, foreclosed the possibility of a Luso-Spanish alliance.

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Section: VImentioning

confidence: 99%

The Making of Pombal: Speculation, Diplomacy and the Iberian Enlightenment, c.1714–1755

Corredera

2020

History

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“…Possibly the most provocative recent development in studies of 18th‐century Anglo‐Muslim relations is the challenge representations of Islam pose to a notion of the “secular” Enlightenment. The critique of Enlightenment secularity is not new (Clark, 1985; Himmelfarb, 2005; Pocock, 1999–2015), but a new generation of critics—led by Bulman (2015) and Bevilacqua (2018)—has shown that innovative research and alternative models of modernity promoted by specifically clerical intellectuals rooted in biblical and comparative religious studies laid the groundwork for many of the figures most identified with the secular Enlightenment of the French philosophes . This is one of the reasons that a strategic post‐Saidian interpretive framework is so necessary and why part of that strategy must involve an awareness that explicit praise or condemnation of Islam or Islamic figures very often involved a rhetorical legerdemain by which Islam stood in for a domestic polemical target.…”

Section: Refraction Through a Confessional Lensmentioning

confidence: 99%

Anglo‐Muslim relations in 18th‐century literature and culture

Cahill

2020

Literature Compass

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An analytical toolkit particular to English constructions of the Ottomans is needed to grapple with representations of Anglo-Muslim relations in the 18th century. That toolkit is a work in progress, but would include recognition of the following: (1) the current state of archival access reinforces a Eurocentric perspective; (2) the relative geopolitical power of England and the Ottoman Empire shifted drastically in the 18th century; (3) the necessity of a strategic post-Saidian theoretical framework; (4) a polemical repertoire of comparison and projection ("Mahometanism") often used stereotypically imagined Muslims as stand-ins for non-Muslim targets; (5) the politics of confessionalization meant that Islam's non-Trinitarian monotheism was a challenge to Anglican authority; and (6) polemical uses of Islam particularly focused on issues of political authority, religious toleration, and women's rights.

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“…Monarchy, aristocracy, and polity 2 are distinguished as "natural," because they facilitate and reflect the common good of the polis, whereas tyranny, oligarchy, and democracy are "unnatural" or deviations because they facilitate and reflect selfishness. 3 for Aristotle, a regime is characterized not only by the structure or composition of government (e.g., one monarch, a few aristocrats, or many democrats ruling), but also by the way public life is practised among the citizenry as a whole.…”

Section: On the Plural Dimensions Of Politeiamentioning

confidence: 99%

On Civic Republicanism

Kellow¹,

Leddy²

2016

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Republic is a noun in search of an adjective. Indeed, as a taxonomic term it seems to withdraw a Linnaean level with every generation. Virtually every modern government, regardless of its actual conduct, claims as its primary concern public things, the res publica. As a result, the particular adjective used to qualify the republican claim, liberal, democratic, people's, and Islamic, becomes necessary to indicate the sort of concern for things public. Of course, these adjectives possess curious qualities. Indeed, in the last two centuries the more emphatic the invocation of the public in name, the less likely in practice that the populace has any share in deliberations on political matters. As a result of this semantic confusion, understanding the republican form increasingly means not only looking across polities, but perhaps more essentially, across time.Here the semantic sleight of hand that characterizes so much modern political description disappears. In the ancient world in particular a government genuinely concerned with public things, a government committed to the very idea of public things stood in stark contrast to its alternatives. It is this essential comparison that illuminates this latest iteration of the Ancient Lessons for Global Politics volumes.If in our own time the adjective is everything, in the ancient world the noun was all. the very idea of a government concerned with the things public forcefully affirmed the presence of a public concerned with government. to call one's polis a republic was to stand out against a horizon dominated by oligarchic, monarchic, and imperial alternatives. As thucydides's Pericles declares in his funeral oration, "this is a peculiarity of ours: we do not say that a man who takes no interest in politics is a man who minds his own business, we say that he has no business at all." 1 It is this vision of republicanism, civic republicanism

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Barbarism and Religion

Cited by 159 publications

References 0 publications

The Making of Pombal: Speculation, Diplomacy and the Iberian Enlightenment, c.1714–1755

The Making of Pombal: Speculation, Diplomacy and the Iberian Enlightenment, c.1714–1755

Anglo‐Muslim relations in 18th‐century literature and culture

On Civic Republicanism

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