"Fallen Nature, Fallen Selves is an investigation of psychological and ethical thought in seventeenth-century France, emphasizing both continuities and discontinuities with ancient and medieval thought. Michael Moriarty's examination discusses most of the period's major authors, some well-known, others less so: the abstract and general analyses of philosophers and theologians (Descartes, Jansenius, Malebranche) are juxtaposed with the less systematic and more concrete investigations of writers like Montaigne and La Rochefoucauld, not to mention the theatre of Corneille, Moliere, and Racine. This study will be of interest to all researchers working in early modern French literature and in the history of ideas."--BOOK JACKET.
As a concept, transmission is crucial to our understanding of how ideas circulate within and across cultures. It opens up a series of questions that link to key debates concerning the exchange of knowledge. Bringing together research from a broad range of areas in French studies, this volume investigates the workings of transmission in relation to canonical and contemporary figures alike, including Proust, Barthes, Derrida, Jean-Luc Godard, and Claire Denis. The essays collected here offer a lively response to the themes of transmission, considering literature and philosophy from the medieval period onwards, as well as modern cinema and critical theory. The first section traces concepts of malign transmission that have informed medieval, early modern and finally contemporary representations of contagion. The second section addresses the impact of trauma, along with its imperative to testify to, or transmit, painful experiences such as rape and the Holocaust. The final section considers transmission in terms of a signal that carries a message, as well as the media that transport or encode that signal.
'Those most capable of being moved by passion are those capable of tasting the most sweetness in this life.' Descartes is most often thought of as introducing a total separation of mind and body. But he also acknowledged the intimate union between them, and in his later writings he concentrated on understanding this aspect of human nature. The Passions of the Soul is his greatest contribution to this debate. It contains a profound discussion of the workings of the emotions and of their place in human life - a subject that increasingly engages the interest of philosophers and intellectual and cultural historians. It also sets out a view of ethics that has been seen as a radical reorientation of moral philosophy. This volume also includes both sides of the correspondence with Princess Elisabeth of Bohemia, one of Descartes's keenest disciples and shrewdest critics, which played a crucial role in the genesis of The Passions, as well as the first part of The Principles of Philosophy, which sets out the key positions of Descartes's philosophical system. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
In Descartes's Meditations, the thinker rejects all his former beliefs in the quest for new certainties. He develops new conceptions of body and mind to create a new science of nature. This new translation includes a wide-ranging, accessible introduction, notes and full selections from the Objections and Replies.
This work details the theological sources and moral significance of the life and work of the Scottish moral philosopher Adam Smith (1723–1790). The panel of contributors deepens our understanding of Adam Smith in his religious and theological context and the significance of this understanding for contemporary moral, economic, and political challenges to modern social life. The chapters cover a broad range of disciplinary and historical concerns, from Smith’s view of providence and his famous "invisible hand" to the role of self-interest and benevolence in Smith’s social and economic thought. A better appreciation for the moral and theological dimensions of Smith’s thought provides not only a better understanding of Smith’s own context and significance in the Scottish Enlightenment but also promises to assist in meeting the perennial challenges of properly connecting economic realities to moral responsibility. The book is of interest to advanced students and scholars of the history of economic thought, historical and moral theology, intellectual history, political science, and philosophy.
The personal rule of Louis XIV, following on from a long period of royal minority and apprenticeship, lasted 54 years from 1661 to 1715. But the second half of this personal rule has, until recently, received significantly less scholarly attention than the 1660s and 1670s. This has obscured some of the very real changes and developments that occurred between the early 1680s and the mid-1690s, by which time a new generation of younger royals had come to prominence, France was engulfed in international war on a greater scale than ever before, and the king was visibly no longer as vigorous or healthy as he had once been. The essays in this volume take a close look at the way a new set of political, social, cultural and economic dispensations emerged from the mid-1680s to create a different France in the final decades of Louis XIV’s reign, even though the basic ideological, social and economic underpinnings of the country remained very largely the same. The contributions examine such varied matters as the structure and practices of government, naval power, the financial operations of the state, trade and commerce, social pressures, overseas expansion, religious dissent, music, literature and the fine arts.
Montaigne's Essays resemble a patchwork of personal reflections, but they engage with questions that animate the human mind, and tend to a single goal: to live better in the present and to prepare for death. For this reason, Montaigne's thought and writings have been a subject of enduring interest across disciplines. This Handbook brings together essays by prominent scholars that examine Montaigne's literary, philosophical, and political contributions, and assess his legacy and relevance today in a global perspective. It presents Montaigne's Essays not only in their historical context but also as a starting point for discussing issues that concern us today.
Racine’s Andromaque: Absences and Displacements casts a new look at the dynamism, richness, and complexity of Racine’s first major tragedy (first performed in Paris in 1667), through a collection of articles specially commissioned by the editors Nicholas Hammond and Joseph Harris. Challenging received opinions about the fixity of French ‘classicism’, this volume demonstrates how Racine’s play is preoccupied with absences, displacements, instability, and uncertainty. The articles explore such issues as: movement and transactions, offstage characters and locations, hallucinations and fantasies, love and desire, and translations and adaptations of Racine’s play. This collection will be an invaluable resource for students and scholars of seventeenth-century French theatre. Contributors: Nicholas Hammond, Joseph Harris, Michael Moriarty, Emilia Wilton-Godberfforde, Delphine Calle, Jennifer Tamas, Michael Hawcroft, Katherine Ibbett, Richard Parish.
Why did people talk so much about avarice in late Renaissance France, nearly a century before Moliere's famous comedy, L'Avare? As wars and economic crises ravaged France on the threshold of modernity, avarice was said to be flourishing as never before. Yet by the late sixteenth century, a number of French writers would argue that in some contexts, avaricious behaviour was not straightforwardly sinful or harmful. Considerations of social rank, gender, object pursued, time, and circumstance led some to question age-old beliefs. Traditionally reviled groups (rapacious usurers, greedy lawyers, miserly fathers, covetous women) might still exhibit unmistakable signs of avarice -- but perhaps not invariably, in an age of shifting social, economic and intellectual values. Across a large, diverse corpus of French texts, Jonathan Patterson shows how a range of flexible genres nourished by humanism tended to offset traditional condemnation of avarice and avares with innovative, mitigating perspectives, arising from subjective experience. In such writings, an avaricious disposition could be re-described as something less vicious, excusable, or even expedient. In this word history of avarice, close readings of well-known authors (Marguerite de Navarre, Ronsard, Montaigne), and of their lesser-known contemporaries are connected to broader socio-economic developments of the late French Renaissance (c.1540-1615). The final chapter situates key themes in relation to Moliere's L'Avare. As such, Representing Avarice in Late Renaissance France newly illuminates debates about avarice within broader cultural preoccupations surrounding gender, enrichment and status in early modern France.
Robin Douglass presents the first comprehensive study of Jean-Jacques Rousseau's engagement with Thomas Hobbes. He reconstructs the intellectual context of this engagement to reveal the deeply polemical character of Rousseau's critique of Hobbes and to show how Rousseau sought to expose that much modern natural law and doux commerce theory was, despite its protestations to the contrary, indebted to a Hobbesian account of human nature and the origins of society. Throughout the book Douglass explores the reasons why Rousseau both followed and departed from Hobbes in different places, while resisting the temptation to present him as either a straightforwardly Hobbesian or anti-Hobbesian thinker. On the one hand, Douglass reveals the extent to which Rousseau was occupied with problems of a fundamentally Hobbesian nature and the importance, to both thinkers, of appealing to the citizens' passions in order to secure political unity. On the other hand, Douglass argues that certain ideas at the heart of Rousseau's philosophy—free will and the natural goodness of man—were set out to distance him from positions associated with Hobbes. Douglass advances an original interpretation of Rousseau's political philosophy, emerging from this encounter with Hobbesian ideas, which focuses on the interrelated themes of nature, free will, and the passions. Douglass distances his interpretation from those who have read Rousseau as a proto-Kantian and instead argues that his vision of a well-ordered republic was based on cultivating man's naturally good passions to render the life of the virtuous citizen in accordance with nature.
