advent of what Pinker calls the age of reason, a dated term for the Enlightenment, a movement that placed “life and happiness at the center of values,” and that had “a sudden impact on Western life” in the second half of the eighteenth century. Pinker
Pinker’s (Mis)Representation of the Enlightenment and Violence
David Allen Harvey
Despite its long-standing reputation for skepticism and irreverence, the Enlightenment took religion quite seriously. Historians have long recognized this fact, and have often represented the intellectual history of the eighteenth century in terms of the struggle between religious faith and philosophical skepticism. One common view of the period holds that religious dogmatism and intolerance, memorably condemned by Voltaire as l’Infâme, served as the negative pole against which the positive Enlightenment ideals of secularism, reason, and tolerance were articulated. Nearly a century ago, Ernst Cassirer characterized this view (which he did not entirely share) by writing, “French Encyclopedism declares war openly on religion,” accusing it of “having been an eternal hindrance to intellectual progress.” Around the same time, Carl Becker argued that the eighteenth-century philosophes sought to recast the “heavenly city” imagined by church fathers such as St. Augustine into a vision of a terrestrial utopian future. A generation later, Peter Gay described the philosophes as “modern pagans,” who “used their classical learning to free themselves from their Christian heritage.” For such scholars, the historical signifi cance of the Enlightenment lay in its break with religious tradition and embrace of “modernity”, defined primarily by secularism and rationality.
This article argues that the term “holy” (saint/sainte) was a key word in the French revolutionary lexicon during the Terror. Its use was comparable in frequency to the terms “glorious” and “useful”. Among the many things revolutionaries regarded as “holy”—for example, liberty, equality, the constitution, the laws, and the revolution itself—by far the most often cited was the “Mountain”. Historians have assumed that “Montagne” simply referred to the deputies who occupied the upper benches in the National Convention, but an analysis of the term “holy Mountain” shows that the real significance of the name came from its analogy to Mount Sinai. Revolutionaries venerated the Mountain as a source of divine laws and as a force with the godlike capacity to punish “impious” enemies. The concept indicates an authentic religiosity among the revolutionaries, who are otherwise seen as heirs to the Enlightenment, and therefore questions the traditional opposition between Enlightenment and religion.
Charles Bradford Bow
This article examines the “progress” of Scottish metaphysics during the long eighteenth century. The scientific cultivation of natural knowledge drawn from the examples of Sir Francis Bacon (1561–1626), John Locke (1632–1704), and Sir Isaac Newton (1642–1727) was a defining pursuit in the Scottish Enlightenment. The Aberdonian philosopher George Dalgarno (1616–1687); Thomas Reid (1710–1796), a member of the Aberdeen Philosophical Society known as the Wise Club; and the professor of moral philosophy at Edinburgh University Dugald Stewart (1753–1828), contributed to that Scottish pattern of philosophical thinking. The question of the extent to which particular external senses (sight, hearing, touch, taste, and smell) might be improved when others were damaged or absent from birth attracted their particular interest. This article shows the different ways in which Scottish anatomists of the mind resolved Molyneux’s Problem of whether or not an agent could accurately perceive an object from a newly restored external sense.
David Allen Harvey
Classical polytheism or “paganism” presented a challenge to the Philhellenes of the Enlightenment, who found it difficult to accept that the greatest minds of antiquity had been taken in by (vide Fontenelle) “a heap of chimeras, delusions, and absurdities.” Rejecting the claim that “paganism” was a deformation of the “natural religion” of the early Hebrew patriarchs, several Enlightenment thinkers developed theories of classical polytheism, presenting it as the apotheosis of the great kings and heroes of the first ages of man, a system of allegorical symbols that conveyed timeless truths, and the effort of a prescientific mentality to understand the hidden forces of nature. Although divergent in their interpretations of “paganism,” these theories converged by separating its origins from Judeo-Christian traditions and presenting religion as an essentially human creation. Thus, Enlightenment theories of classical mythology contributed to the emergence of the more cosmopolitan and tolerant spirit that characterized the age.
From the Renaissance to the Early Enlightenment
Jeffrey D. Burson
the eighteenth-century Age of Enlightenment. 5 The sixteenth-century crisis bequeathed to the early Enlightenment a chastened, initially less optimistic humanism among scholars whose work prepared the way for the aversion to system-building and the
, humando , itself derived from humus , soil. 1 Humans, then, would above all be people of the soil, who bury their dead. They come from the earth and will ever return to it. Enlightenment thinkers, however, among them Vico himself, would eventually upend
Russia and Steven Pinker’s Thesis
Nancy Shields Kollmann
-called civilized behavior, initially inculcated through etiquette designed to corral violence among the king’s men and create a “courtly” culture of disciplined servants to the crown. Later this trend was reinforced with Enlightenment claims for the universality of
Sexual Autonomy and the End of the French Republic in Michel Houellebecq’s Submission
seems to find some comfort in a “conversion” to Islam. In interviews Houellebecq has partially endorsed François’ choice to assume an easy role as the anti-humanist, anxious for the emergence of a post-Enlightenment. He has also suggested the novel was
Entangled Encounters of Europe and Islam in the Age of Enlightenment
The relationship of the European Enlightenment to Islam has usually been analyzed by collating “attitudes” toward a religion conceived as constitutively non-European. Enlightenment thinkers made use of Islam and other major revealed religions to relativize and to mock the claims of the Christian church. However, the notion of Islam as irredeemably “other” to Europe is a modern projection. Many eighteenth-century people passed back and forth between Europe and lands dominated by Islam, changing their identity, language, or religion, seeking refuge or a reversal of fortunes. One such figure was Jean-Jacques Rousseau's father, Isaac. Rousseau was marked in multiple ways by the mobility between Europe and the Muslim world, and by the new ideas these crossings engendered. This study of Rousseau's treatment of Islam and the Islamic world in his life and work proposes another model for thinking about Europe and Islam in the Age of Enlightenment.