In the decades following the promulgation of the anti-Jansenist bull Unigenitus, scores of nuns and convents resisted the efforts of authorities to make them acquiesce to the Bull. Male Jansenist authors writing from a figurist perspective transformed this female dissent into the model for all forms of spiritual resistance against Unigenitus. Their gendered constructions represented a challenge to the church hierarchy, forging nuns into a political weapon against the ultramontane episcopacy. The controversy over the Religieuses Hospitalières during the 1750s reveals how Jansenist lawyers and magistrates deployed the controversies over these “model” nuns to censure episcopal despotism and to legitimate parliamentary intervention in religious affairs, thereby opening the way to prescribing constitutional limits on the monarchy itself.
Jansenist Nuns and Unigenitus
Reply to Darrel Moellendorf
Anton D. Lowenberg
In a recent issue of this journal, Darrel Moellendorf evaluates three socialist models of economic organisation in terms of their efficiency and equity attributes (Moellendorf 1997). From the perspective of the cogency of the arguments made within the worldview accepted by Moellendorf, his contribution must certainly be judged a scholarly and thoughtfully written piece. However, as a free’market economist I find the central claim of his article – that any of the three socialist models discussed can successfully reproduce or even approximate the individual freedom and economic efficiency of a private-property rights system – implausible to say the least.
This paper argues that the two models of collective responsibility David Miller presents in National Responsibility and Global Justice do not apply to nations. I first consider the 'like-minded group' model, paying attention to three scenarios in which Miller employs it. I argue that the feasibility of the model decreases as we expand outwards from the smallest group to the largest, since it increasingly fails to capture all members of the group adequately, and the locus of any like-mindedness becomes too abstract and vague to have the causal force the model requires. I thereafter focus on the 'cooperative practice' model, examining various ways in which the analogy Miller draws between an employee-led business and a nation breaks down. In concluding I address the concern that my arguments have worrying consequences and suggest that, on the contrary, the rejection of the idea of national responsibility is a positive move.
Peter Damian’s Models for Male and Female Rulers
differing models for rule Damian offered to Godfrey and Adelaide, and his reasons for doing so. To what extent did he differentiate between them because of differences in their status or behavior, and to what extent simply because of their gender? Peter
Francesco Maria Scanni and Francesco Compolongo
‘philosophy of praxis’. It can therefore be rediscovered and reinterpreted in light of changes in society and in development models, allowing us to decipher the intricate processes of our times and the social and political responses enacted in turn. Gramscian
Bioarchaeological Perspectives on Pinker’s “Prehistoric Anarchy”
Neolithic Southern Scandinavia”; Meaghan Dyer and Linda Fibiger, “Understanding Blunt Force Trauma and Violence in Neolithic Europe: The First Experiments Using a Skin-Skull-Brain Model and the Thames Beater,” Antiquity 91, no. 360 (2017): 1515–1528. 29
future) democratic university mechanisms. Dimensional Analysis of Democracy The article deploys what I term a dimensional analysis of democracy. I offer this as a particular way of analysing contending democratic models and practices. Dimensional analysis
State Intervention and the Overcoming of Dependency in Africa before the Crisis of the 1970s
distortions is flawed. Here instead the backdrop to the argument is the developmental state literature that has been applied to various parts of the world but which originated with writing on East Asia. The initial model for this development was Japan as a
Lawrence Ogbo Ugwuanyi
wars in Africa at the moment. To do this, the article will question the ideals and models through which pan-Africanism draws its vision, the expected outcome of the inspiration and model, and the relevance of this to postcolonial African modernity. The
In this article I argue for a model of Deweyan 'critical pragmatism' as a therapeutic alternative to traditional models of deliberative democracy that have been crippled by their inheritance of the threadbare liberal/communitarian debate. By orienting my discussion here with respect to the most serious radical democratic challenges to deliberative democracy, I hope to show how Deweyan critical pragmatism may help us develop new approaches to the theory and practice of deliberation that are both more attuned to power relations than traditional models and make more inventive use of everyday life to pursue more meaningful deliberative opportunities for citizens.