Topic
Enlightenment
About: Enlightenment is a research topic. Over the lifetime, 6845 publications have been published within this topic receiving 116832 citations.
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TL;DR: In this oracular statement from one of the tutelary deities of the Enlightenment there is the germ of a major dilemma for the men of the French Revolution as mentioned in this paper, who realized that France was a treasure house of Western art and that any French government wishing to justify itself in the eyes of contemporaries or of posterity would have to respect the French artistic inheritance.
Abstract: MY friend," wrote Diderot in 1765, "if we love truth more than thie fine arts, let us pray God for some iconoclasts."' In this oracular statement from one of the tutelary deities of the Enlightenment there is the germ of a major dilemma for the men of the French Revolution. First, they realized that France was a treasure house of Western art, and that any French government wishing to justify itself in the eyes of contemporaries or of posterity would have to respect the French artistic inheritance. Second, the men of the Revolution knew that painting, sculpture, and architecture, in the years before I789, had been used as instruments of social control, as textbooks in morals and politics. Both the philosophes and the royal art ministers had agreed that the chief function of the arts was didactic: "The governors of men have always made use of painting and sculpture in order to inspire in their subjects the religious or political sentiments they desire them to hold."2 Most of the art criticism of the late eighteenth century confirms this view, and variations upon this refrain were constantly repeated during the Revolution itself.3 Here, then, is the painful dilemma of the revolutionaries: They had to demonstrate that the fine arts would not suffer under a revolutionary regime, but many of the social, political, and religious values expressed in the art of the pre-I789 era were, in revolutionary terms, "untrue," and had to be
25 citations
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01 May 2007
TL;DR: The slave narratives as discussed by the authors first emerged during the 1770s and 1780s in the context of these transatlantic political and religious movements which shaped the genre's publication history, as well as its major themes and narrative designs.
Abstract: In the late eighteenth century, important cultural and philosophical changes facilitated the rise of antislavery movements. These developments are rich, complex, and usually fall under the rubric of “Enlightenment” ideology. The historian David Brion Davis has identified three of them. One was the rise of secular social philosophy, based on humanitarian principles and contractual terms for human association and government, found in such thinkers as Baron Montesquieu and John Locke, which drastically narrowed the traditional Christian rationale for slavery as the natural extension of the “slavery” of human sin. Another important development was the rise of sentimentalism in the eighteenth century, which, related to evangelical religion, popular fiction, and urban cultures of refinement, raised the importance of the virtues of sympathy and benevolence as well as the cultural refinement accompanying them. A third development, especially important in the 1790s, was the proliferation of more radical and revolutionary ideas about natural rights vis-a-vis state and social forms of authority. The slave narrative first emerged during the 1770s and 1780s in the context of these transatlantic political and religious movements which shaped the genre's publication history, as well as its major themes and narrative designs. These late eighteenth-century works reveal what Paul Gilroy calls the “transcultural international formation” of the “Black Atlantic” – that fluid geographical area encompassing the West African littoral, Britain, British America, eastern Canada, and the Caribbean – through which black subjects traveled as free persons and as slaves.2 The conditions and contexts for publishing these early narratives were in many ways unique. Evangelical Christian groups often sponsored and oversaw their publication. By the 1780s, new political organizations, like the English Society for Effecting the Abolition of the Slave Trade (1787) and the Pennsylvania Abolition Society (1775/1784), dedicated to the abolition of the slave trade, also played a role in encouraging and publishing these narratives.
25 citations
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01 Jan 2005TL;DR: Schleiermacher's theory of language: the ubiquity of a romantic text 9. Shaping an academic discipline: the Brief Outline on the Study of Theology 10. On Religion as a religious classic: hermeneutical musings after two hundred years as discussed by the authors
Abstract: Introduction Part I. Taking the Measure of Schleiermacher: 1. Revisiting Dilthey on Schleiermacher and biography 2. Schleiermacher, Mendelssohn and Enlightenment theology: comparing On Religion (1799) and Jerusalem (1783) 3. Hegel and Schleiermacher in Berlin: a many-sided debate 4. Kierkegaard's not so hidden debt to Schleiermacher Part II. Signposts of a Public Theologian: 5. Schleiermacher's Letters on the Occasion and the crisis of Berlin Jewry 6. A proposal for a new Berlin University 7. Schleiermacher and the theology of bourgeois society: a critique of the critics Part III. Textual Readings and Milestones: 8. Schleiermacher's theory of language: the ubiquity of a romantic text 9. Shaping an academic discipline: the Brief Outline on the Study of Theology 10. Rhetoric and substance in the revision of The Christian Faith (1821-2) 11. On Religion as a religious classic: hermeneutical musings after two hundred years.
25 citations
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23 Sep 2016TL;DR: Tamas Demeter as mentioned in this paper discusses the relation of Hume's philosophy to the methods, language and outlook of Newton-inspired Scottish physiology and chemistry and discusses the relationship between the two.
Abstract: Tamas Demeter discusses the relation of Hume’s philosophy to the methods, language and outlook of Newton-inspired Scottish physiology and chemistry.
25 citations
01 Jan 2013
25 citations