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Showing papers on "Enlightenment published in 1968"


Book
01 Jan 1968
TL;DR: Part 1 The enlightenment: the enlightenment - philosophical foundations Montesquieu (1689-1755) Rousseau (1712-1778) perfectibility through education - Rousseau's "Emile" and "Sophy" Mary Wollstonecraft (1759-1797), Part 2 Post-revolutionary thought: the Romantic-conservative reaction Bonald and Maistre Saint-Simon (1760-1825) Auguste Comte (1798-1857), Alexis de Tocqueville (1805-1859) Harriet Mart
Abstract: Part 1 The enlightenment: the enlightenment - philosophical foundations Montesquieu (1689-1755) Rousseau (1712-1778) perfectibility through education - Rousseau's "Emile" and "Sophy" Mary Wollstonecraft (1759-1797). Part 2 Post-revolutionary thought: the Romantic-Conservative reaction Bonald and Maistre Saint-Simon (1760-1825) Auguste Comte (1798-1857) Alexis de Tocqueville (1805-1859) Harriet Martineau (1802-1876) Harriet Taylor (1807-1858) and John Stuart Mill (1806-1873). Part 3 The Marxian watershed: the philosophical orientations of Karl Marx (1864-1920) the new Machiavelians - Pareto, Mosca, and Michels Gaetano Mosca (1858-1941) Robert Michels (1876-1936) Emile Durkheim (1858-1917) Karl Mannheim (1893-1947).

137 citations


Book
01 Jan 1968

104 citations



Journal ArticleDOI
TL;DR: In the third book of his Essay concerning Human Understanding (first published in I690) John Locke produced the first modern treatise devoted specifically to philosophy of language as mentioned in this paper, which had a greater influence over the development of philosophical semantics during the Enlightenment than did this Book Three.
Abstract: IN the third book of his Essay concerning Human Understanding (first published in I690) John Locke produced the first modern treatise devoted specifically to philosophy of language.' No work had a greater influence over the development of philosophical semantics during the Enlightenment than did this Book Three, entitled "Of Words." Naturally it acquired importance simply as a result of being a part of the enormously influential Essay, but the source of its special influence lay in the fact that Locke had expressly connected semantic inquiry with theory of knowledge. He had set out to investigate "our knowledge" and along the way found himself unexpectedly compelled to investigate "the force and manner of signification" of words (Essay 3.9.21), having discovered that "there is so close a connexion between ideas and words ... that it is impossible to speak clearly and distinctly of our knowledge, which all consists in propositions, without considering, first, the nature, use, and signification of Language" (2.33.I9). Semantic inquiries during the Middle Ages and the Renaissance had been intimately associated with logic and grammar. The new epistemological orientation of semantics, apparent even in the logic books of the Enlightenment, was first explicitly established in Locke's Essay. Nevertheless, the doctrines to be found in Book Three were not novel in principle, nor were they clearly stated or fully developed. Locke never claimed that they were new, and I am not now concerned with showing that they were not. Suffice it to

75 citations



Journal ArticleDOI
TL;DR: The state religion of Thailand is Theravada Buddhism, which was introduced from Ceylon and is distinguished from the Mahayana Buddhism of Japan, China, Tibet, Korea and Vietnam.
Abstract: The state religion of Thailand is Theravada Buddhism, which was introduced from Ceylon and is distinguished from the Mahayana Buddhism of Japan, China, Tibet, Korea and Vietnam. Statistics show that 93.4%o of the Thai are Buddhists. While anthropological surveys conducted in Thai farming villages during the past twenty years have consistently pointed to the central role the Buddhist temple plays as the pillar of Thai village life, too little research has so far been done on Buddhist institutions on the national level. It is hoped that this gap will be partially filled by the following discussion of the more important features in the history of the relationship between the Buddhist order and the state. One of the characteristics of Theravada Buddhism is its dual structure of monks and laymen, each with distinct roles and functions. The monks, sometimes called banphachit,l are divided into two groups-the phikkhu, who observe the 227 precepts known as paatimook, and the saamaneen, or neen, who are in a preparatory stage to phikkhu and hold to only 10 precepts. The banphachit's order is called khana song. The term banphachit, deriving from pabbajita in Pali, the scriptural language of Theravada Buddhism, is a derivative of the verb pabbajati, meaning "to leave home and wander about as mendicant or to give up the world." To know the etymology of this word is useful in order to understand the economically unproductive nature of the khana song. The khana song is a dependent group, which, giving up its own economic activities, cannot exist unless support is given by someone else. In this respect it should be noted that a layman is called kharawaat or khruhat, meaning "householder." "House" here symbolizes the earthly world as place of economic or pecuniary activities. The existence of khana song, consisting of the banphachit, who practice austerities in order to attain enlightenment in an environment isolated from the earthly world, is only possible with the suport of the kharawaat. Those who tour Thailand will find yellow-robed monks quietly walking along the streets carrying their alms bowls early in the morning and being offered food by pious citizens. The observant tourist may think it strange that the monks show no gesture of gratitude for this food. But from the Thai point of view, it is rather the monks who are to be thanked

22 citations


Book
30 Apr 1968
TL;DR: In this article, the founders of the Enlightenment in France are presented in this volume, emphasizing the practice as well as practical humanism and examining their fascination with science, and the author emphasizes the importance of the practice and the practical nature of humanism.
Abstract: The founders of the Enlightenment in France are presented in this volume. The author emphasizes the practice as well as practical humanism and examines their fascination with science.

18 citations



Journal ArticleDOI
John R. Betts1
TL;DR: The origins of American thought about the relationship of mind and body can be traced to the Enlightenment of the eighteenth century, the romantic spirit of the early republic, and the recurring appeals of educators, physicians, health advocates, journalists, and sports enthusiasts of the Middle Period.
Abstract: A MERICAN interest in physical fitness was largely the culmination of the educational movement and the urban-industrial development of the latter half of the nineteenth century. But the origins of American thought about the relationship of mind and body can be traced to the Enlightenment of the eighteenth century, the romantic spirit of the early republic, and the recurring appeals of educators, physicians, health advocates, journalists, and sports enthusiasts of the Middle Period. The wisdom of ancient as well as modern philosophers who saw the fulfillment of man only in the unity of body, mind, and spirit was long confined to an intellectual elite and only began to win a wider audience in an era of democratic upsurge and mounting concern over health in an urbanizing society. Ministers, doctors, and planters in colonial times had access to Greek and Roman classics, the works of some medieval scholars, and the literature of the Renaissance, Reformation, Elizabethan age, and Enlightenment. Among modern writers who had published scattered fragments and discourses on physical training were Martin Luther, Girolamo Mercuriale, John Comenius, Richard Mulcaster, Michel de Montaigne, John Milton, John Locke, Francis Fuller, and Jean Jacques Rousseau.' Before the end of the colonial era the Encyclopedists were investigating man's knowledge of

15 citations


Journal ArticleDOI

11 citations






Journal ArticleDOI
TL;DR: This paper offers further illustrations of the hypothesis that Rorschach form and movement responsivity are differentially associated with political philosophy, specifically, that form responsivity is associated with Enlightenment philosophy and movementresponsivity with Burkean philosophy.
Abstract: This paper offers further illustrations of the hypothesis that Rorschach form and movement responsivity are differentially associated with political philosophy, specifically, that form responsivity is associated with Enlightenment philosophy and movement responsivity with Burkean philosophy. The illustrations are drawn from Robert Nisbet's “Conservatism and Sociology” and Werner Stark's “Conservative Tradition in the Sociology of Knowledge.”



Journal ArticleDOI
TL;DR: The Parallel of Deism and Classicism as discussed by the authors was first printed in Modern Philology in 1932 and then reprinted in Essays in the History of Ideas (1948), which contains Lovejoy's most celebrated pieces and has not since been out of print.
Abstract: .THAT GREAT HISTORIAN OF IDEAS and of the eighteenth century, Arthur 0. Lovejoy, read the paper "The Parallel of Deism and Classicism" in 1930; it was first printed in Modern Philology in 1932 and then reprinted in Essays in the History of Ideas (1948), which contains Lovejoy's most celebrated pieces and has not since been out of print. The paper asserted an essential unity in Enlightenment rationalism, declaring it to be no formal creed but the "spirit of the age," a set of assumptions and preconceptions-a cultural product, though Lovejoy said nothing here about its historical origins. Lovejoy is often associated with quite a different position. The author of "On the Discrimination of Romanticisms," who elsewhere found thirteen kinds of pragmatism and at least eighteen definitions of nature, seemed to display a nominalist scepticism about such large generalizations. (There is a story, perhaps apocryphal, that upon his becoming a regent of the University of Maryland, legislators inquired about his religious orthodoxy; he confounded them by asking which of the thirty or so meanings of "God" they had in mind.) But he later found more unity in Romanticism, as readers of The Great Chain of Being know, and the program he puts forth for the study of ideas 1 includes not only analyzing complex ideas into their components, but also synthesizing them, through drawing together studies from the different disciplines, to form the picture of a whole. Lovejoy evidently believed strongly in the exis-


Journal Article
TL;DR: The Universal Peace Organization of King George of Bohemia as discussed by the authors was a splinter group from the Uttaquist Church in the Czech Brethen (Unitas fratrum) which was formed in 1464.
Abstract: the first time, in 1464. (Cf. The Universal Peace Organization of King George of Bohemia [Prague: 1964], and Cultus Pacis: Etudes et documents du Symposium pragense cultus pacis, 1464-1964. . . . [Prague: Czechoslovak Academy of Sciences, 1966.]) The realistic plan for \"organized peace\" did not succeed in George's time but foreshadowed the principles and organization of the United Nations. It should be noted that side by side with the King's design for political pacification there emerged in Bohemia as another expression of the Hussite heritage the apolitical pacifism of the Czech Brethen (Unitas fratrum), a splinter group from the national Uttaquist Church. (Cf. Peter Brock, The Political and Social Doctrines of the Unity of Czech Brethren [The Hague: Mouton & Co., 1957, pp. 302].) The King of the Heretics who throughout his life fought for papal recognition of the Compacts-the permission of lay chalice granted to the Hussites by the Council of Basel in 14 36-did not hesitate to endorse violent persecution of the more radical expression of Hussitism in the Unitas fratrum, the first free church of the Reformation era. Dr. Heymann defends the King and offers an interesting explanation of his attitude (pp. 605 ff.). Under King George, Bohemia became the first realm where two expressions, the Catholic and the Uttaquist, of one Christian faith and church were legally recognized and tolerated. A later generation in sixteenth-century Moravia succeeded in assuring religious toleration for all expressions of faith. In his latest book, Dr. Heymann has opened for the western student yet another door into the dark rooms of Slavic history and heritage. A word of appreciation is also due to the publisher for a difficult job done to perfection. (J. K. ZEMAN)