Essai sur les moeurs et l'esprit des nations.

Voltaire,

doi:10.1522/030174910

Cited by 5 publications

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“…« De Voltaire à Montesquieu, on vante sa tolérance, son rôle civilisateur; la réhabilitation de L'Islam est certes un argument dans le combat mené contre l'obscurantisme chrétien. » 22 Après Bayle (1647-1706) 23 et Fontenelle (1657-1757) 24 , entre autres, Voltaire veut « dégager la vérité historique de sa gangue de mensonges séculaires » 25 . "On dirait qu'il tient à coeur de réaliser ce que René Pomeau appelle un remords de Bossuet puisque ce dernier avait préféré, dans son discours sur l'histoire universelle, traiter par l'ellipse ce « mahométisme » qui rompait si fâcheusement la « suite de la religion » 26 .…”

Section: Bayle and Fontenelle Voltaire Boulainvilliersunclassified

الکتابة التاريخية في القرن الثامن عشر و تغير صورة الإسلام و المسلمين في فرنسا : Essai sur les moeurs لفولتير مثالا

محمود¹

2022

مجلة كلية الآداب - جامعة القاهرة

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Cette étude qui s'intéresse au projet de réécriture de l'histoire entamé par Voltaire en 1753 et qui vise, au dire même de l'auteur dans son abrégé de l'histoire universelle de Charlemagne jusqu'à Charlequint de 1753 , à s'instruire de ce que ses prédécesseurs ne disent pas, de mettre sous ses yeux un précis de l'histoire, laquelle l'intéresse ainsi que ses contemporains, à mesure quelle devient plus moderne. La place qu'occupent "l'Arabie et le mahométisme" dans son Abrégé ainsi que son Essai sur les moeurs donne à poser la question suivante: Qu'estce qui a poussé Voltaire à exalter, dans son Essai sur les moeurs ces lointains musulmans au point d'écrire des chapitres franchement pro-islamiques( ) contredisant par là la tradition légendaire et dévote sur l'Islam qui dominait jusqu'ici en France et en Europe? Après "Bayle et Fontenelle", entre autres, Voltaire veut dégager la vérité historique de sa gangue de mensonges séculaires( )En fait, Voltaire ne fut pas le premier à reconnaître que "la religion du prophète de l'Islam est raisonnable, qu'elle présente le cas d'une religion positive qui se rapproche, autant qu'il est possible, de la religion naturelle .Déjà, dans La vie de Mohamed (1718-1721) de Boulainvilliers la grandeur de Mohamed et de la magnanimité du peuple musulman trouva une de ses sources principales )*( Bulletin of the Faculty of Arts Volume 82 Issue

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Section: Bayle and Fontenelle Voltaire Boulainvilliersunclassified

الکتابة التاريخية في القرن الثامن عشر و تغير صورة الإسلام و المسلمين في فرنسا : Essai sur les moeurs لفولتير مثالا

محمود¹

2022

مجلة كلية الآداب - جامعة القاهرة

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“…Calvin, he said, had moved from dispute to insult, and 'from insults to that theological hatred, the most implacable of all hatreds'. 56…”

Section: Mounting Tensions: Decadence Religious Kitsch and Enlightene...mentioning

confidence: 99%

Sacred hearts and pumps: cardiology and the conflicted body politic (1500–1900)

Feiler

2020

Med Humanities

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This article examines how conflicting notions of the body politic between the natural and the spiritual have contextualised the evolution of cardiology. After a brief look at the place of the heart in biblical, patristic and medieval notions of the church, the article turns to the Reformation period. While Martin Luther moved theological gravity to the individual’s heart and conscience, his contemporary Michael Servetus described the pulmonary cycle in the context of an antitrinitarian theology condemned as theological and political heresy. In the early modern period, nature conceived as creation grounded sovereign political authority, which science could then align with. Whereas William Harvey still adhered to an Aristotelian teleology, René Descartes and subsequent mechanistic contributions to cardiology were flanked by an intense ‘cardiolatry’. Both, it is argued, are two sides of the same, almost non-corporeal coin. The emerging Enlightened epistemology allowed for a position distinct from both sovereign and ecclesial powers. The French Revolution was a paradigm shift: the ancien régime falls, and its Sacred Heart devotion is mocked; the new ‘Erastian’ state-university emerges as the context of cardiology. These developments are reflected in the life of René Laënnec and in cultural interpretations of the heart later in the 19th century. It is shown that the heart as a doubly inscribed, both biological and spiritual organ, played a central role in theological, and therefore political and scientific notions of the body politic. These continue to haunt the present, allowing us to interpret normative appeals to the heart particularly in political contexts.

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“…He claims that Luther's permission for Philip of Hesse's bigamy was foreshadowed by Pope Gregory II in 726. Here Chateaubriand follows Voltaire, 35 and his comment evoked a lengthy response which includes a number of documents relating to the Reformation episode. 36 In 1835 there appeared the first instalment of a multi-volume work on the Reformation by the Genevan evangelical Jean Henri Merle d'Aubigné.…”

Section: The 1830s: Luther Redivivusmentioning

confidence: 99%

Martin Luther in Nineteenth‐Century France

Mullan¹

2014

Journal of Religious History

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French‐language readers had little available about Martin Luther before the French Revolution. A few Catholic authors had written about him from a confessional perspective. At the beginning of the nineteenth century interest was aroused by an essay competition, but the topic had to do with political influence rather than with Luther's life. In 1835 there began a series of publications which addressed the life of the reformer, and included vast amounts of quoted material from the letters and table talk. One of these early works, by Michelet, was from a Romantic but nonsectarian perspective, that by Merle was Romantic and providential, while another by Audin was from an arch‐Catholic point of view. Over the course of the century both Catholics and Protestants continued to write essays about Luther, from confessional points of view, but there was a growth of works which achieved a greater degree of non‐partisanship, even if appreciative of his contributions. Toward the end of the century there was a treatment of Luther which recognised explicitly that he belonged to a bygone era which was increasingly inaccessible to contemporary French readers.

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Essai sur les moeurs et l'esprit des nations.

Cited by 5 publications

References 0 publications

الکتابة التاريخية في القرن الثامن عشر و تغير صورة الإسلام و المسلمين في فرنسا : Essai sur les moeurs لفولتير مثالا

الکتابة التاريخية في القرن الثامن عشر و تغير صورة الإسلام و المسلمين في فرنسا : Essai sur les moeurs لفولتير مثالا

Sacred hearts and pumps: cardiology and the conflicted body politic (1500–1900)

Martin Luther in Nineteenth‐Century France

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