Showing papers on "Jansenism published in 1992"
TL;DR: In the last third of the century, French theorists elaborated the first philosophically oriented music aesthetics as mentioned in this paper by rereading Augustine's De musica and adopting Ouvrard's ideas in his discussion of the harmonic proportions of architecture.
Abstract: French theorists grew infatuated with Augustine's De musica at the beginning of the 17th c. Their enthusiasm reached its highest pitch in the last third of the century, when groups as different as the Oratorians and Jansenists were infected and the Maurists brought out a new edition (1679). Mersenne revised the classification of music in adhering to an ontology dependent on Augustine and thus firmly rooted in Christian tradition. Rene Ouvrard adopted Augustine's ideas in his discussion of the harmonic proportions of architecture (L'architecture harmonique, (1674) and provoked the reaction of Claude Perrault. Rereading Augustine, French theorists elaborated the first philosophically oriented music aesthetics.
4 citations
01 Jan 1992
TL;DR: In the 1740s, long before Voltaire had been read in every corner of Europe, the outlines of the emergent secular culture were discernible and anti-religious cynicism and skepticism about the claims of knowledge and the potential of values were wide-spread as discussed by the authors.
Abstract: By the 1740’s, long before Voltaire had been read in every corner of Europe, the outlines of the emergent secular culture were discernible. This secular counter-culture is not just a construct in my imagination as I hunt for anticipations of later currents of thought; anti-religious cynicism and skepticism about the claims of knowledge and the potential of values were wide-spread. Yet the Catholic Church, ever-vigilant against the threat of heresy and especially sensitive since the Reformation, did not appear unduly excited. In France, the energies of the religious were consumed by the struggle between Jesuits and Jansenists in the first part of the eighteenth century. The Church did make efforts to combat the spread of rural dechristianization through the expansion of the internal mission, the mission to countries and landscapes already Catholic, but the secession of the impoverished was at least as much a problem for the Church’s disposition to charity as it was for the preservation of its religious hegemony over culture.