The Government and Church Patronage in England, 1660-1760

1980 ◽  
Vol 20 (1) ◽  
pp. 109-139 ◽  
Author(s):  
D.R. Hirschberg
Keyword(s):  
Eighteenth Century ◽  
Interest Groups ◽  
Social Organization ◽  
Great Part ◽  
Form Of Government ◽  
History Of ◽  
Early Eighteenth Century ◽  
The Government ◽  
Georgian England ◽  
Political Groups

In the last twenty years we have seen a revolution in the study of later Stuart and early Georgian England. Spurred in great part by Robert Walcott's brave attempt to apply Namierian methods and assumptions to the early eighteenth century, a squadron of able historians has attacked the sociopolitical history of the period, and has given us what might be called a neo-Whig interpretation. Such scholars as Geoffrey Holmes, William Speck, John Western, and recently B.W. Hill and J.P. Kenyon have sifted through the historiographical detritus and discovered that there is much to be saved from the older interpretations.Most importantly, the new scholarship on the period 1660-1760 has reemphasized a vital political factionalism, whether it be called party strife or merely shifting ideological alliances. English social and political groups apparently stood in a fragile equilibrium at best, rather than in a solid Namierian consensus. Even J.H. Plumb has noted the pressures brought to bear on relatively weak post-Revolution central governments by influential sociopolitical interest groups, pressures that restricted severely the available options for policy and power. E.P Thompson would go farther to claim that factionalism (mainly that of an elite against the rest of society) was so ingrained that only by using repressive means was Sir Robert Walpole's government able to stay in the saddle. Even if some would disagree with Hill's contention that there was always an effective Tory opposition, few deny that debate on issues that were deemed basic—including the form of government, of social organization, and of thought—continued far beyond 1688 or even 1714.

Kant and a Philosophical History of Logic

2018 ◽  
Author(s):  
Huaping Lu-Adler
Keyword(s):  
Eighteenth Century ◽  
Historical Narrative ◽  
History Of Logic ◽  
Philosophical Discourse ◽  
Systematic Philosophy ◽  
History Of ◽  
Early Eighteenth Century ◽  
Kantian Theory

This chapter discusses certain exegetical challenges posed by Kant’s logic corpus, which comprises the Logic compiled by Jäsche, Kant’s notes on logic, transcripts of his logic lectures, and remarks about logic in his own publications. It argues for a “history of philosophical problems” method by which to reconstruct a Kantian theory of logic that is maximally coherent, philosophically interesting, and historically significant. To ensure a principled application of this method, the chapter considers Kant’s conception of history against the background of the controversy between eclecticism and systematic philosophy that shaped the German philosophical discourse during the early eighteenth century. It thereby looks for an angle to make educated decisions about how to select materials from each of the periods considered in the book and builds a historical narrative that can best inform our understanding of Kant’s theory of logic.

Schopenhauer’s Pessimism in Context

2020 ◽  
pp. 283-298
Author(s):  
Mark Migotti
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Human Life ◽  
Necessary Condition ◽  
Late Nineteenth Century ◽  
Human Flourishing ◽  
History Of ◽  
Late Nineteenth ◽  
Early Eighteenth Century

In this chapter, the author attempts to establish what is philosophically living and what is philosophically dead in Schopenhauer’s pessimism. Against the background of the intriguing the history of the terms “optimism” and “pessimism”—in debates about Leibniz’s theodicy in the early eighteenth century and the popularity of Schopenhauer in the late nineteenth century, respectively—the author points up the distinction between affirming life, which all living beings do naturally, and subscribing to philosophical optimism (or pessimism), which is possible only for reflective beings like us. Next, the author notes the significance of Schopenhauer’s claim that optimism is a necessary condition of theism and explains its bearing on his pessimistic argument for the moral unacceptability of suicide. The chapter concludes that Schopenhauer’s case for pessimism is not conclusive, but instructive; his dim view of the prospects for leading a truly rewarding, worthwhile human life draws vivid attention to important questions about how and to what degree an atheistic world can nevertheless be conducive to human flourishing.

scholarly journals Prospects of Federalism in Pakistan

2018 ◽  
Vol III (II) ◽  
pp. 356-368
Author(s):  
Muhammad Tariq ◽  
Muhammad Shoaib Malik ◽  
Ghulam Qumber
Keyword(s):  
Political Parties ◽  
Paradigm Shift ◽  
Economic Resources ◽  
Constitutional Amendment ◽  
Form Of Government ◽  
Economic Interaction ◽  
History Of ◽  
Distribution Of Powers ◽  
The Government ◽  
Set Up

Federalism is created by a state having heterogeneous population with a desire to have provisions for adequate distribution of economic resources within a democratic form of government. The economic interaction is usually guaranteed by the constitutional arrangement of the land. The desire for the creation of a federation may be the economic interaction, interdependence on each other by the Centre and federating units. Proper distribution of powers between the Centre and Federating Units flourish when the residuary powers are vested in the federating units. The 18th Constitutional Amendment made a landmark in the history of Pakistan as it introduced a paradigm shift in the democratic set-up of the country. This shift had long been cherished by most of the mainstream political parties as it gives an opportunity to the ruling parties to complete the tenure of the government.

‘Poor Protestant Flies’: Conversions to Catholicism in Early Eighteenth Century England

1978 ◽  
Vol 15 ◽  
pp. 289-304 ◽  
Author(s):  
Eamon Duffy
Keyword(s):  
Eighteenth Century ◽  
Daniel Defoe ◽  
Self Awareness ◽  
History Of Religion ◽  
The Press ◽  
History Of ◽  
Roast Beef ◽  
Early Eighteenth Century ◽  
Popish Plot

Through the stormy and divided history of religion in seventeenth and early eighteenth-century England runs one constant and unvarying stream—hatred and fear of popery. That ‘gross and cruel superstition’ haunted the protestant imagination. The murderous paranoia of the popish plot was the last occasion on which catholic blood was spilled in the service of the national obsession, but the need to preserve ‘our Country from Papal Tyranny; our Laws, our Estates, our Liberties from Papal Invasion; our Lives from Papal Persecution; and our Souls from Papal Superstition . . .’ continued to exercise men of every shade of churchmanship, and of none. Throughout the early eighteenth century zealous churchmen sought to keep alive ‘the Spirit of Aversion to Popery whereby the Protestant Religion hath been chiefly supported among us’, and publications poured from the press reminding men of the barbarities of the papists, ancient and modern, the fires of Smithfield and the headman’s axe of Thorn. Catholicism was bloody, tyrannical, enslaving, and cant phrases rolled pat from tongue and pen—popery and arbitrary government, popery and wooden shoes. The tradition was universal, as integral a part of the nation’s self-awareness as beer and roast-beef, and equally above reason. There were, observed Daniel Defoe, ‘ten thousand stout fellows that would spend the last drop of their blood against Popery that do not know whether it be a man or a horse’.

The “Government of the Sertões and Indians”

2020 ◽  
Vol 77 (1) ◽  
pp. 3-39
Author(s):  
Rafael Chambouleyron
Keyword(s):  
Eighteenth Century ◽  
Central Element ◽  
Amazon Region ◽  
Sugar Production ◽  
Domestic Consumption ◽  
Domestic Production ◽  
Early Eighteenth Century ◽  
Sugar Plantations ◽  
The Government

AbstractThis article discusses the role played by the production of sugar and cane liquor (aguardente) in the seventeenth and early eighteenth-century Amazon region. It shows how the development of sugar production had a double significance: sugar plantations had to produce a commodity that could be exported so as to generate revenues for the Royal Treasury, but they also had to produce aguardente for domestic consumption (including by those Indians who worked for the Portuguese). This domestic production provoked distrust on the part of the Crown, since it was believed to threaten sugar production overall. Nevertheless, aguardente production became a central element in the Portuguese dominion of the sertões (or sertão, the hinterland), while continuing to increase the revenues of the royal treasury.

scholarly journals The Parthenon, Pericles and King Solomon: a case study of Ottoman archaeological imagination in Greece

2018 ◽  
Vol 42 (2) ◽  
pp. 261-274
Author(s):  
Elizabeth Key Fowden
Keyword(s):  
Eighteenth Century ◽  
Ottoman Empire ◽  
History Of ◽  
Early Eighteenth Century ◽  
The City

What made Athens different from other multi-layered cities absorbed into the Ottoman Empire was the strength of its ancient reputation for learning that echoed across the Arabic and Ottoman worlds. But not only sages were remembered and Islamized in Athens; sometimes political figures were too. In the early eighteenth century a mufti of Athens, Mahmud Efendi, wrote a rarely studiedHistory of the City of Sages (Tarih-i Medinetü’l-Hukema)in which he transformed Pericles into a wise leader on a par with the Qur'anic King Solomon and linked the Parthenon mosque to Solomon's temple in Jerusalem.

scholarly journals Domestic Every-day Life, and Manners and Customs in this Country, From the Earliest Period to the end of the Eighteenth Century

1878 ◽  
Vol 7 ◽  
pp. 176-211
Author(s):  
George Harris
Keyword(s):  
Eighteenth Century ◽  
General Condition ◽  
Early Career ◽  
General Survey ◽  
Norman Conquest ◽  
The People ◽  
History Of ◽  
The Government ◽  
Modes Of Thought ◽  
National Enterprise

The Norman conquest, when William, Duke of Normandy, in the year 1066, landed in this country with a number of his chosen followers, and after killing King Harold in battle, and routing his army, established here the Norman sway, and introduced new laws and customs and manners, is one of those leading events in the history of this country by which the most important results upon its whole career, and more especially the cause of its civilization, were produced. True it is that the bulk of the people remained, and many of their institutions continued unchanged. But a great deal that was new was engrafted on the old. The native inhabitants were brought into immediate contact with the people of another country, who were not only more powerful than themselves, but who possessed different habits and pursuits and modes of thought, and who varied from them essentially in character and disposition; besides being used to a manner of living entirely varying from what they found here, and who were moreover determined, as the dominant power, to make changes in the government and institutions of the kingdom. Civilization was thus advanced by the coming in contact of the people of the two countries, and by the superior cultivation possessed by the Normans; and a very great stimulus was given to art, commerce, and national enterprise of every description. Hence, although I do not intend to give an account of the battles and political contests which occurred during their early career in this country, yet the Norman conquest is so intimately connected with, and had so important an influence on the habits, pursuits, and general condition of the people in this land, that it is absolutely necessary, in order correctly to become acquainted with the latter, to take a general survey of the former also.

“They say I am becoming greater than my peers” : An apprentice-scribe in early eighteenth-century Amsterdam*

2020 ◽  
Vol 46 (1) ◽  
pp. 137-154
Author(s):  
Roni Cohen
Keyword(s):  
Eighteenth Century ◽  
Early Modern ◽  
Self Perception ◽  
History Of ◽  
Early Eighteenth Century ◽  
Book Culture

Abstract This article examines an unknown collection of 16 letters written by the 14-year-old Moses Samuel ben Asher Anshel of Gendringen found in a small booklet for Purim that he copied in Amsterdam in 1713. In the letters, written in Hebrew and Yiddish and decorated with illustrated frames, Samuel (as he calls himself) writes to his parents about his studies and ambition to become a professional scribe. This article discusses Samuel’s letters as sources for the history of Jewish book culture in Early Modern Amsterdam, and for the history of professional Jewish scribes and copyists in the late seventeenth and early eighteenth centuries. It does so by offering an analysis of Samuel’s descriptions of his studies and his own self-perception, and of the letters in context of their presence in Samuel’s booklet.

scholarly journals Politeness in eighteenth-century drama: a discursive approach

2016 ◽  
Vol 12 (1) ◽  
Author(s):  
Andreas H. Jucker
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Middle Class ◽  
Moral Values ◽  
Communicative Acts ◽  
Restoration Drama ◽  
Testing Ground ◽  
History Of ◽  
Early Eighteenth Century ◽  
Good Behaviour

AbstractFictional texts constitute complex communicative acts between an author and an audience, and they regularly depict interactions between characters. Both levels are susceptible to an analysis of politeness. This is particularly true for early eighteenth-century drama, which – in the context of the age of politeness – established new dramatic genres to educate and edify their audiences. Characters were used to demonstrate good or bad behaviour as examples to be followed or avoided. Early eighteenth-century drama was a reaction against what was considered to be the immorality and profanity of Restoration drama of the seventeenth century. Two plays serve as illustrations and a testing ground for an analysis of fictional politeness that considers both communicative levels; the play itself and the interactions within the play. Richard Steele’s sentimental comedy “The Conscious Lovers” (1722) gives an example of good behaviour by being exceedingly polite to the audience in the theatre through characters that are exceedingly polite to each other; and George Lillo’s domestic tragedy “The London Merchant, or the History of George Barnwell” (1731) shows the “private woe” of everyday characters in order to warn the younger generation against wrongdoing and to propagate middle-class virtues and moral values.

Sign in / Sign up

Export Citation Format

Share Document