Relevant bibliographies by topics / 1689-1755

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic '1689-1755'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "1689-1755"

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Delia, Luigi. "Montesquieu (1689-1755). La loi repensée." Les Grands Dossiers des Sciences Humaines N° 56, no. 9 (September 1, 2019): 13. http://dx.doi.org/10.3917/gdsh.056.0013.

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Höhne, Andreas. "Charles de Montesquieu (1689–1755), „Stammvater europäischer Demokratie“." Richter ohne Robe 35, no. 4 (2023): 132–34. http://dx.doi.org/10.35998/rohr-2023-0019.

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Carof, Solenne. "Charles de Montesquieu (1689-1755). Le précurseur de la sociologie." Sciences Humaines N° Hors-série, HS11 (January 6, 2022): 6. http://dx.doi.org/10.3917/sh.hs11.0006.

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BAKIR, Nahla Ali. "STYLE OF PERFORMING THE FLUTE CONCERTO BY JOSEPH BOUDIN DE POMERTE (1755-1689) J.B.DE BOISMORTIER." International Journal of Humanities and Language Research 2, no. 1 (June 1, 2019): 20–27. http://dx.doi.org/10.21608/ijhlr.2019.180103.

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Amirulkamar, Sayed, and Ismail Ismail. "The Domination of the Local Party of Aceh Parliament in Responding the Aspiration of Community." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (May 12, 2019): 150–59. http://dx.doi.org/10.33258/birci.v2i2.251.

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The Unitary State of the Republic of Indonesia as a country of island diversity, culture, ethnicity, language and others which makes Indonesia political power does not adhere to the system of any country, but adopts the existence of the order of life of the Indonesian people by combining the "Trias Politica" government system, which presents by Montesquieu who was born on 18 January 1689 and died on February 10, 1755 at the age of 66, (French political thinkers) who lived in the Age of Enlightenment (English: Enlightenment) which describes power with the term "Separation of power" into three powers there are "Legislative" (Making Laws), "Executives" (Acting Laws ) and "Judicative" (Overseeing the laws) and not division of power. With this authority politically everyone understands the Legislative Election in Aceh, it different from legislative elections in various provinces in Indonesia, the difference in Aceh is that there are a number of local political parties who have competed in democratic parties since 2009. As for the legislative elections to the period 2019-2024 who have passed the verification of 4 (four) local political in the Aceh Party (PA), the Nanggroe Aceh Party (PNA), the Aceh Regional Party (PDA), and the SIRA Party who compete competitively for parliamentary seats (DPRA / DPRK).
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Dale, Stephen Frederic. "IBN KHALDUN: THE LAST GREEK AND THE FIRST ANNALISTE HISTORIAN." International Journal of Middle East Studies 38, no. 3 (August 2006): 431–51. http://dx.doi.org/10.1017/s0020743806412423.

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Despite the attention that scholars have lavished on Ibn Khaldun's Muqaddima, the historiographical significance of that remarkable work is still not well understood. Scholars continue to discuss the Muqaddima largely within the context of Islamic historiography, even though most of them regard it as an anomaly that differs fundamentally from the works of other Muslim historians. In certain respects, the Muqaddima belongs to an Islamic historical tradition, that of al-Tabari and al-Masעudi. Yet, its dominant intellectual lineage is the rationalist thought that stretches from the Peripatetic philosophers, and especially from Aristotle (384–322 BCE), through such Greco–Islamic thinkers as al-Farabi (870–950 CE), Ibn Sina (980–1037 CE), and Ibn Rushd (1126–1198 CE) onward to European philosophical historians and sociologists of the 18th, 19th, and 20th centuries. It is precisely because Ibn Khaldun (1332–1406 CE) used the logical apparatus and materialist assumptions of this rationalist tradition as the conceptual basis for his new historical science that he can be characterized as the last Greek historian. He can be considered the first Annaliste historian because the same Greek philosophical heritage influenced both the sociologist Émile Durkheim, who wrote his Latin dissertation on Montesquieu (1689–1755 CE), and also Durkheim's student, Marc Bloch, the cofounder of the Annales School. This heritage is also visible in an attenuated form in Fernand Braudel's distinction between the longue durée and the history of events. Indeed, Ibn Khaldun developed what modern scholars would identify as a structuralist methodology, using classical logic to identify enduring socioeconomic realities underlying cultural phenomena and ephemeral events, what he describes as the “general conditions of regions, races and periods that constitute the historian's foundation.”
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Çela, Evelina. "Judicial institutions, ADR reform and their necessity in the Albanian reality." Jus & Justicia 16, no. 1 (2022): 128–38. http://dx.doi.org/10.58944/ovro1288.

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The concept of separation of powers was put forward by one of the most prominent representatives of the French Enlightenment, a prominent jurist and political thinker Charles Louis Montesquieu (1689-1755) to prevent the abuse of power and create conditions which “different authorities can mutually restrain each other. So, the topic of this paper it is the evidence of the current situation in Albania in terms of judicial institutions, legality, functional and practical importance in a democratic state and the functions they perform. The separation of powers has political and natural preconditions. The political reason for the separation of powers lies in the danger of the concentration of power by one body, in the need to control three independent powers over each other. Natural preconditions are necessary for the adoption of laws, their implementation, and the administration of justice. Thus, the legislature (Parliament) produces laws while the executive (government) implements the laws. Courts (Constitutional Court, courts of general jurisdiction, courts of arbitration) deal with specific cases to which other government bodies and citizens are parties. The article analyzes the main criteria, legal bases, and necessary conditions, consequences of the lack of judicial institutions and finally recommends the emergence need of the creation of an arbitration court as an alternative dispute resolution ADR, a tool widely used in developed democracies. A good justice system, both in the legal and organizational framework, in the civil field is an essential guarantee for the rule of law and respect for human rights. These rights take on legal value when the individual goes to a court that administers justice in a short period of time and in this way it creates trust in the public. A state with a well-organized justice system (where there are alternative means of resolving ADR disputes) for all spheres, be they civil, administrative, criminal or family, etc., is the main indicator for institutional reform, distribution of the burden enabling the delivery of justice on time and without delay. Above all, the individual has the opportunity to choose the means by which he will solve his problem. On the other hand, such a good organization would also enable the increase of work efficiency and the quality of the given judgments.
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Proniaiev, D. V., V. V. Kryvetskyi, V. V. Melnyk, T. V. Protsak, N. R. Yemelianenko, and V. L. Voloshyn. "History of the development of the lymphatic system (part two)." Bukovinian Medical Herald 26, no. 4 (104) (November 24, 2022): 89–98. http://dx.doi.org/10.24061/2413-0737.xxvi.4.104.2022.16.

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The eighteenth century can rightly be considered the time of the most remarkable inventions in studying the lymphatic system. The Swiss Johann Conrad Peyer (1653–1712), in his "Exercitatio anatomico-medica de glandulis intestinorum earumque usu et affectionibus" (1677) described the presence of organized lymphatic vessels in the mucous membrane of the small intestine, which are named Peyer's plaques in his honor. Alexander Monro from the University of Edinburgh Medical School was the first to describe the function of the lymphatic system in detail. In 1701, Dutch botanist and anatomist Frederick Ruysch (1638-1731), a student of Van Horn, described the morphology and function of lymphatic valves. Another Dutch anatomist, Anton Nyuck (1650-1692), used the mercury injection technique to demonstrate the lymphatic system. The French anatomist Raymond Vuyssens (1641-1715), a pioneer in cardiac and nervous system anatomy, published his groundbreaking work in Nouvelles Découvertes sur le Coeur (1706) detailing the lymphatic system of the heart. The Italian histologist and microscopist Marcello Malpighi (1628–1689) gave a great impetus to the development of microanatomy with his pioneering microscope. New progress in the knowledge of the lymphatic system was provided by the English Hunter brothers. William Hunter (1718-1783) clearly suggested that lymphatic and milk vessels have two different properties that contribute to the formation of a single network of vessels endowed with an absorbing function. In 1731, Antonio Leprotti published a dissertation on the roots of the human lymphatic system. The Italian anatomist Paolo Mascagni (1755-1815) developed a special instrument with glass tubes for slowly introducing mercury into the lymphatic vessels. In the same year, 1787, Paolo Assalini published an essay on the lymphatic system, where the author tried to demonstrate the existence of "air-conducting" vessels. Like Nyuck and Mascagna, Vincenzo Foman (1794-1837) used mercury to inject the smallest lymphatic vessels. Another contribution to understanding the anatomy of the lymphatic system made the French anatomist Marie Philibert Constant Sappey (1810-1896), who was able to count the valves in the lymphatic vessels. The Polish pathologist Alfred Besiadecki (1839-1889) made a great contribution to the study of the lymphatic system of the skin. Thanks to his research, he refuted the prevailing hypothesis that the blood capillaries in the skin are located inside the lymphatic vessels. For the first time in history, he described the contiguous connection between lymphatic and blood vessels. In 1858, Carl Friedrich Wilhelm Ludwig (1816-1895) proposed the hypothesis that lymph is a filtrate of blood that is released from the capillary wall under the influence of intracapillary pressure. After that, the British doctor William Handley significantly contributed to the development of surgery for lymphatic disorders. In 1908, he introduced his technique of "lymphangioplasty". One of the key figures of this lymphatic revolution and "renaissance" is undoubtedly the Finnish researcher Kari Kustaa Alitalo (1952-present), who, together with his group and in collaboration with other international groups, made the most important discoveries regarding the growth factor/receptor system that controls the development of lymphatic vessels and lymphatic metastases of tumors.
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Hamza, Gábor. "Montesquieu in Hungary." Nordicum-Mediterraneum 7, no. 1 (2012). http://dx.doi.org/10.33112/nm.7.1.20.

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The interest of the great philosopher, jurist, and political thinker of the French Enlightenment, Charles-Louis de Sécondat, Baron de la Brède et de Montesquieu (1689–1755), turned after having published the Lettres persanes (1721) to the study on premises of the lives, customs and laws of different nations, ethnicities. When his friend, Earl James Waldgrave (1684-1741), was appointed as emissary, ambassador to Vienna, to the court of Emperor Charles VI, King of Hungary as Charles III, King of Bohemia as Charles II (1711–1740), Montesquieu accompanied i.e. escorted him.
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Svoljšak, Sonja. "P.Žiga Škerpin’s book collection in Ljubljana Franciscan monastery." Knjižnica: revija za področje bibliotekarstva in informacijske znanosti 53, no. 1-2 (September 10, 2013). http://dx.doi.org/10.55741/knj.53.1-2.14244.

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ABSTRACTThe article presents the findings about the Franciscan monastery library collection which was acquired during the first half of the 18 th century by p. Žiga Škerpin (1689-1755) and gives an overview of the circumstances of this collection’s origins. The introduction presents some previous publications and starting points regarding the Ljubljana Franciscan monastery library and the collection as well as the basic hypothesis. It is followed by an overview of the monastery library history from its beginnings to 18 thcentury, including p. Škerpin’s biography and a short state-of-the-art overview. An overview of the methodological approaches to collection research is presented next, followed by the analysis, namely the general qualitative and quantitative findings about the collection and the main book binding and edges decoration characteristics.
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Dissertations / Theses on the topic "1689-1755"

1

Barria, Eleonora. "La documentation italienne de Montesquieu." Caen, 2009. http://www.theses.fr/2009CAEN1559.

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Cette thèse se propose de montrer dans quelle mesure la documentation italienne de Montesquieu naît de ses lectures, de ses voyages et des notes consignées en marge de quelques ouvrages ou archivées dans des cahiers de travail. Montesquieu accumule une documentation livresque dans sa bibliothèque de La Brède, qu'il consulte toute sa vie, de même qu'il rassemble, dans le Spicilège, les Pensées, le Voyage en Italie et Florence, une documentation qu'il produit sur l’Italie à partir de son expérience. De la comparaison avec sept autres collections bordelaises ressort la singularité de la « bibliothèque italienne » de Montesquieu. D'autre part, son voyage en Italie, en 1728-1729, a été préparé par des lectures spécifiques et à cette époque le Président s'est procuré des ouvrages signalés par un catalogue fort apprécié par les bibliophiles du XVIIIe siècle. Montesquieu écrit aussi des notes de voyage sur l'Italie, regroupées dans le Voyage en Italie et dans Florence, dont l'originalité stylistique est soulignée, tandis que sont commentés les fragments sur l'Italie qu'il consigne dans le Spicilège et les Pensées, au cours de sa vie. Enfin, sont évoqués les ouvrages les plus significatifs de la « bibliothèque italienne », avec des précisions sur leur édition, les circonstances de leur acquisition et l'emploi que Montesquieu en a fait. Ce travail a permis de préciser la connaissance de la langue italienne par Montesquieu, langue de lecture, avant de devenir une langue qu'il écrit et parle. Le Président se construit ainsi une documentation hétérogène et personnelle sur l'Italie et la culture transalpine, selon une méthode conduisant de la lecture et de l'expérience à l'écriture
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Haskins, Gonthier Ursula. "Montesquieu and England : enlightened exchanges in the public sphere (1689-1755)." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439732.

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Spector, Céline. "Economie et politique dans l'oeuvre de Montesquieu." Paris 10, 2000. http://www.theses.fr/2000PA100122.

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L'IDEE DE CONVERGENCE INVOLONTAIRE DES INTERETS PERMET D'ARTICULER ANTHROPOLOGIE, ECONOMIE ET POLITIQUE DANS L'OEUVRE DE MONTESQUIEU. DANS LES MONARCHIES DECRITES PAR L'ESPRIT DES LOIS, ELLE CARACTERISE LE MECANISME ASSOCIE A L'HONNEUR, A LA POLITESSE ET AU LUXE, EN PERMETTANT DE FAIRE L'ECONOMIE DE LA VERTU REPUBLICAINE : L'HONNEUR MAINTIENT LES CONDITIONS DE LA LIBERTE, SANS SE PLIER A LA RATIONALITE MORALE OU LEGALE, LA POLITESSE CIVILISE SANS MORALISER, LE LUXE REDISTRIBUE LES RICHESSES SANS SE CONFORMER A UNE NORME DE JUSTICE DISTRIBUTIVE. SE DECOUVRE AINSI LA FIGURE D'UNE << SOCIETE CIVILE >> POLICEE QUI NE SE REDUIT PAS A LA SOCIETE MARCHANDE. AU NIVEAU DES RELATIONS INTERNATIONALES, L'IDEE DE COOPERATION INVOLONTAIRE PERMET D'EXPLIQUER LES VERTUS PACIFIQUES DU COMMERCE QUI REPOSE SUR L'INTERET ECLAIRE : CONTRE LA JALOUSIE COMMERCIALE QUI SOUS-TEND LES PRATIQUES MERCANTILISTES, MONTESQUIEU PROPOSE UNE REPRESENTATION DE L'ECONOMIE DANS LE CADRE DE LAQUELLE LES INTERETS SONT SATISFAITS CHEZ TOUS LES PROTAGONISTES DES ECHANGES ; L'IDEE DU JEU A SOMME NULLE SE TROUVE SUPPLANTEE PAR UN MODELE DE CONDITIONNEMENT MUTUEL DES INTERETS. FACE AU MAL POLITIQUE INCARNE PAR LE DESPOTISME ET AU MAL ECONOMIQUE QUE CONSTITUE LE MERCANTILISME, MONTESQUIEU EST AINSI PRESENTE COMME UN THEORICIEN DU << DOUX COMMERCE >> : DOUCEUR ASSOCIEE A L'HONNEUR ET A LA POLITESSE, QUI ATTENUE L'EXPRESSION DES ANTAGONISMES POLITIQUES ET SOCIAUX ; DOUCEUR DE L'ECONOMIE QUI SE SUBSTITUE A LA CONQUETE ET CONTRIBUE, DU MEME MOUVEMENT, A LA MODERATION DU GOUVERNEMENT. L'OBJET DE CETTE ETUDE EST DE DEGAGER LESPRINCIPES REGULATEURS DE CES FIGURES DU << DOUX COMMERCE >> QUI CARACTERISENT CHEZ MONTESQUIEU LA MODERNITE LIBRE, EN L'ABSENCE DE VERTU. CODE DE L'HONNEUR ET DE LA CIVILITE OU CONTRAINTES IMMANENTES DE L'ECONOMIE : DANS LES DEUX CAS, UNE FORME DE LEGALITE EXTRA-JURIDIQUE PEUT ETRE OPPOSEE AU BON PLAISIR DES ROIS.
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Kingston, Rebecca. "Montesquieu and the parlement of Bordeaux." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41638.

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This study provides an in-depth account of the practices of the Bordeaux parlement for the years 1714-26 as a background and prelude for an understanding of Montesquieu's political theory. The first chapter demonstrates that the discipline of jurisprudence in early eighteenth century France was in a state of transition and was to a large degree unreflective of new political realities. The discipline did not offer the intellectual resources needed to construct a compelling account of contemporary developments in the growth of the state and of its tools. In contrast, it is shown in chapters two and three that the magistrates of the Bordeaux parlement rejected standard principles of Roman law, constitutionalism and patriarchalism and fashioned their own particular form of political argument. This new form of argument, called 'associational discourse' by the author, has significant resonance in the work of Montesquieu. Chapter four shows how this theoretical disposition was developed more fully in Montesquieu's early writings. Chapter five in turn shows how this was articulated in its fullest form in his major work, L'Esprit des lois (1748). Chapters six and seven show how this new form of political thinking was to have an important effect on Montesquieu's comprehensive theory of criminal justice. In conclusion, it is suggested that this early-modern form of associationalist thinking points to an alternative to liberalist and communitarian positions, by the consideration that governments should be concerned for the moral strength of subordinate associations in their communities, while not being fully responsible for the exact content of the beliefs fostered within them.
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Aumeran, Marie-Françoise. "Le dessein historique de l'oeuvre de Montesquieu." Lyon 3, 1993. http://www.theses.fr/1993LYO33029.

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A partir de l'oeuvre de montesquieu et surtout a travers "l'esprit des lois", on s'interroge sur la place de l'histoire dans la pensee de l'auteur. Il faut comprendre la specificite de son travail d'historien et mettre en evidence la chaine qui relie l'histoire et la politique
Through montesquieu's work and "l'esprit des lois" in particular one thinks about the place of history in the thoughts of writer. We must understand how his work of historian is specific and the link between history and politics
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Kis, Zsuzsa Eszter. "L' Orient dans les contes philosophiques de Montesquieu et de Voltaire." Lyon, Ecole normale supérieure, 2010. http://www.theses.fr/2010ENSL0081.

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Les contes philosophiques de Montesquieu et de Voltaire se déroulent le plus souvent en Orient. Le but de cette thèse est d’une part confronter les contes des deux auteurs; et d’autre part examiner l’aspect oriental des contes philosophiques. Comment les deux auteurs utilisent-ils l’image et l’esthétique de l’Orient ? Est-ce un décor, un piment exotique ou a t-il d’autres fonctions ? Dans quelle mesure l’Orient est-il un vecteur qui permet d’exprimer des pensées philosophiques ? L’Orient est un espace peu connu dans l’Europe des Lumières, il est donc propre à l’évasion, à la rêverie, dimension que le genre du conte peut intégrer. La magie orientale doublée d’un éloignement géographique, ainsi que le genre du conte lui-même garantissent une certaine liberté à l’écrivain. Nous avons tenté de comprendre de quelle manière l’image de l’Orient et le genre du conte, c’est-à-dire le genre du conte oriental, assure la liberté à son auteur, et comment le conte oriental se transforme ainsi peu à peu en conte philosophique. L’Orient, grâce à cet éloignement géographique permet d’une part l’atténuation de la critique, mais l’absence de la localisation concrète ou connue est un moyen d’universaliser, de généraliser les propos et de les appliquer au genre humain. Les contes philosophiques orientaux ne sont pourtant pas bien entendu des modélisations du système de la France de l’époque, ils l’évoquent plutôt par les métaphores. Bien évidemment, les auteurs traitent des problèmes et des sujets brûlants de leur société comme le despotisme, le fanatisme, l’injustice, car ce sont les sujets qui les préoccupent, et qui sont aussi les dangers réels pour la société de l’époque. Le conte philosophique éduque donc le lecteur tout en l’amusant, il élargit l’opinion publique de son temps et continue à l’amuser et le former à travers le temps
Philosophical tales by Montesquieu and Voltaire most often take place in the “Orient. ” The goal of this thesis is to underline and explain the “oriental” aspect of both authors’ short stories. How do Montesquieu and Voltaire use both the Orient’s image and aesthetic? Is it mere decoration—an exotic bit of local color—or are there other functions? How might the idea of the “Orient” emerge as a vehicle of philosophical thought? During European Enlightenment, the “Orient” was a relatively unknown space, thus making it amenable to themes of escape and dreaming—themes that are also inherent to the short story genre. The “Orient” as a magical, distant space, coupled with the short story genre itself guarantees a certain freedom for authors. In the following thesis, I show the articulation between the image of the “Orient” and the short story, and specifically how the “Orientalness” of the short story allows writers to transform traditional short stories into philosophical tales. The “Orient”, thanks to its geographical distance, alleviates the harshness of criticism, but at the same time, the lack of a concrete location is a way for writers to universalize, to generalize principles for all of humankind. Philosophical tales, however, do not mirror France—they evoke it through metaphor. Montesquieu and Voltaire take on vital problems from the period, including despotism, fanaticism, and injustice—these are the exact subjects that both interested authors and emerged as the most paramount of the period. The philosophical tale educates and amuses the reader, influenced public opinion at the time, and perhaps most importantly, continues to amuse and teach us at present
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Barrera, Guillaume. "L'homme à définir : recherches sur la figure de l'homme dans l'oeuvre de Montesquieu en général, et dans l'Esprit des lois en particulier." Paris, EHESS, 2000. http://www.theses.fr/2000EHES0116.

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Drei, Henri. "Le mot et le concept de vertu chez Machiavel et Montesquieu." Tours, 1996. http://www.theses.fr/1996TOUR2007.

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La thèse se propose d'étudier le mot et le concept de "virtu" chez Machiavel, ceux de "vertu" chez Montesquieu, et de critiquer l'opposition traditionnelle entre ces deux auteurs. Sont retenus, comme textes politiques majeurs : Ii principe (1515-1516), les Discorsi sopra la prima deca di Tito-Livio (1517); Les Considérations sur les causes de la grandeur des Romains et de leur décadence (1734), De l'esprit des lois (1748). Dans les deux corpus considérés "virtu" ou "vertu" désigne un principe politique central, moteur. Pour chaque corpus, l'on procède en trois étapes. D’abord, "virtu" ou "vertu" sont, surtout, l'objet d'une étude du sens selon leurs contextes ; mais, selon des modalités distinctes, adaptées à chacun des deux auteurs. Cette étude première est relayée par celle de l'argumentation machiavélienne et par celle de la "tactique" et de la "stratégie" de Montesquieu. Nous sommes, ainsi et enfin, conduit à examiner les correspondances entre concept politique et conception de la politique. La "virtu" est, essentiellement, le principe de la république et, auxiliairement, celui du "principal". La "vertu" est, fondamentalement, celui de la démocratie. En conclusion, nous rejetons l'antithèse Machiavel-Montesquieu. Tous deux sont amis de la liberté. Ce qui se développe, grâce à eux, c'est une conception moderne de la politique et du politique, du citoyen et du pouvoir : la constitution de la possibilité d'acceptation comme légitime d'un gouvernement
The thesis proposes to study the word and the concept of "virtu" in Machiavelli, and of "vertu" in Montesquieu. It examines the traditional opposition between these two authors. We accept, as major political texts, Ii principe (1515-1516) and the Discorsi sopra la prima deca di Tito-Livio (1517), the Considerations sur les causes de la grandeur des Romains et de leur decadence (1734) and De l'esprit des lois (1748). In both considered corpus, "virtu" or "vertu" indicate a central political principle, and a selection of steering statements. For each corpus, we proceed in three stages. Initially, "virtu" or "vertu" form, mostly, the subject of a study of the meaning according to their contexts but, in accordance with distinct adapted modes for each of the two authors. This first study is relieved by the one of Machiavelli's argumentation and also by the one of Montesquieu's "tactics" and "strategy". We are in this manner and at last, led to examine the correspondences between political concept and conception of the politics. The "virtu" is, essentially, the principle of the republic and, secondarily, the one of the "princedom". The "vertu" is, fundamentally, the principle of the democracy. In conclusion, we reject the antithesis between Machiavelli and Montesquieu. Both are friends of freedom and what is developing, thanks to them, is a modern conception of the politics and of the political - of the citizen and of the power. In other words, the constitution of the possibility of acceptance of a government seen to have legitimacy
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Dos, Santos Antonio Carlos. "La voie double : l'éclipse de la tolérance et l'inviabilité politique chez Montesquieu." Paris 10, 2003. http://www.theses.fr/2003PA100049.

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La tolérance chez Montesquieu se trouve dabs une voie à double sens : d'un côté, le champ religieux, de l'autre le champ politique. Pour qu'elle puisse exister effectivement, elle nécessite le contrôle du premier et une action plus efficace du second. Mais le pouvoir politique a également besoin du religieux pour justifier une grande partie de ses actions, surtout en ce qui concerne la morale. Comment condenser ces pouvoirs, dans une certaine mesure antagoniques - mais interconnectés - sans que chacun perde sa force ou la caractère de ses spécificités ? Comment gérer ce conflit sans s'exposer à l'abus de pouvoir de l'une des parties, en considérant la fin de la politique - la paix publique - et la visée de la religion - le bien des fidèles ? Or, qu'est-ce que la tolérance chez Montesquieu ? Grosso modo, c'est la manière de traiter l'Autre, surtout lorsque cet Autre pense différemment. Mais qui est cet Autre ? Quelqu'un qui se dispose à dialoguer, car il est impossible qu'il y ait de la tolérance sans l'ouverture de l'Autre parce que, dans ce cas, la tolérance deviendrait consentement ou commisération, ce qui serait bien loin de la pensée de Montesquieu
Tolerance in Montesquieu's work has a double meaning : on the one hand, the religious field, on the other hand the political one. In order to exist effectively, tolerance requires the control of the first and a more effective action of the second. But political power needs also the religious one to justify a fairly large part of its actions, especially as regards morality. How to condense these powers, to a certain antagonistic extent - but interconnected - without each loses its force or the character of its specificities ? How to manage this conflict without exposing oneself to the abuse of one side's power, by considering the objective of politics - public peace - and the aiming of religion - the good of its worshippers ? Now, what is tolerance for Montesquieu ? Roughly speaking, it is the way of treating the Other, especially when this other thinks differently. But who is this Other ? Somebody who is prepared to have a dialogue, because it is impossible that there is tolerance without the opening up to the Other because, in that case, tolerance would become assent or compassion, what would indeed be far from the thought at Montesquieu
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Prevautel, Patricia. "Le chevalier de Jaucourt : ses idées politiques et sociales." Bordeaux 4, 1997. http://www.theses.fr/1997BOR40015.

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Qui est le chevalier de jaucourt ? quelles sont ses idees politiques et sociales ? simple compilateur pour la posterite, le collaborateur de diderot ne fait pas seulement oeuvre d'erudition dans l'encyclopedie. Sa contribution vulgarise la pensee de montesquieu sur la decadence des institutions de l'ancien regime. L'immoralite des hommes explique la degenerescence des gouvernements. La monarchie est despotique parce que l'elite du royaume se desinteresse du bien commun pour contenter ses egoismes : le roi considere l'etat comme sa propriete, la noblesse vit sur des privileges acquis et les defend contre les talents nouveaux, les administrateurs profitent des incoherences du systeme fiscal. La loi, l'impot, la justice deviennent les instruments de la tyrannie, ils briment la liberte et renient l'egalite entre tous les hommes. L'eglise conforte la tyrannie par son intolerance, dicte les comportements religieux, controle les ecrits. Le tableau politique et social que brosse jaucourt de la societe du xviiie siecle est sans complaisance mais n'appelle pas a la revolution, il se contente de proposer des reformes institutionnelles. Homme des lumieres, cet encyclopediste est un moraliste qui s'insurge contre l'immoralite et l'ignorance de ses contemporains
Who is the chevalier of jaucourt ? what are his political and social ideas ? simple compiler for the posterity, the collaborator of diderot has not only made a useful work of erudition in the encyclopedie. His contribution popularize the lofty thoughts of montesquieu about decline of the old regime. The immorality of men make clear the degeneration of government. The monarchy is despotic because the elite of kingdom let the common possessions for satisfaying his selfishness. The king thinks the state as his property, the nobility takes profit of the privilege, fights against new ideas and new talented men, the administrators take advantage of the incoherency of fiscal system. Law, tax, justice become instruments of the tyranny, enslave freedom, deny equality between all men. The church reinforces the tyranny by his intolerance, dictates the religious behaviours, controls all writings. The political and social picture of society of the xviiith century designed by jaucourt is without complaisance but does not incite to the revolution, he only proposes the reformation of the institutions. Man of the enlightenment, this encyclopedist is a moralist who rise against immorality and ignorance of his contemporaries
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Books on the topic "1689-1755"

1

Desgraves, Louis. Montesquieu (1689-1755). [Bordeaux]: Sud-Ouest, 1992.

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Runyon, Randolph. The art of the Persian letters: Unlocking Montesquieu's "secret chain". Newark: University of Delaware Press, 2005.

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Rahe, Paul Anthony. Montesquieu and the logic of liberty: War, religion, commerce, climate, terrain, technology, uneasiness of mind, the spirit of political vigilance, and the foundations of the modern republic. New Haven: Yale University Press, 2009.

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Jean, Ehrard, Istituto italiano per gli studi filosofici., and Maison des sciences de l'homme d'Aquitaine., eds. Montesquieu du nord au sud: Actes de la table ronde organisée à Paris les 29 et 30 janvier 1999 avec le soutien de la Maison des sciences de l'homme. Napoli: Ligouri Editore, 2001.

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Secondat, Montesquieu Charles de. My thoughts. Indianapolis: Liberty Fund, 2012.

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Secondat, Montesquieu Charles de. Oeuvres completes de Montesquieu. Oxford: Voltaire Foundation, 1998.

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Secondat, Montesquieu Charles de. Œuvres complètes de Montesquieu. Oxford: Voltaire Foundation, 1998.

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Edgar, Mass, Postigliola Alberto, and Société Montesquieu, eds. Lectures de Montesquieu: Actes du colloque de Wolfenbüttel, 26-28 octobre 1989. Napoli: Liguori editore, 1993.

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Richard, Reschika, ed. Montesquieu und die Philosophie der Geschichte. Frankfurt am Main: P. Lang, 1998.

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Althusser, Louis. Politics and history. London: Verso, 2007.

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Book chapters on the topic "1689-1755"

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Ottmann, Henning. "Montesquieu (1689–1755)." In Geschichte des politischen Denkens, 432–61. Stuttgart: J.B. Metzler, 2006. http://dx.doi.org/10.1007/978-3-476-00022-4_14.

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Marshall, Gwendolyn, and Susanne Sreedhar. "Montesquieu, Charles-Louis de Secondat, Baron de la Bréde (1689–1755)." In A New Modern Philosophy, 493–98. 2nd ed. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003406525-20.

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Campagna, Norbert. "Charles de Secondat, baron de la Brède et de Montesquieu (1689–1755)." In Tocqueville-Handbuch, 130–33. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05754-9_35.

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Campagna, Norbert. "Charles de Secondat, baron de la Brède et de Montesquieu (1689–1755)." In Tocqueville-Handbuch, 189–93. Stuttgart: J.B. Metzler, 2024. http://dx.doi.org/10.1007/978-3-476-05979-6_36.

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Ramel, Frédéric. "Montesquieu, 1689-1755." In Philosophie des relations internationales, 198–206. Presses de Sciences Po, 2022. http://dx.doi.org/10.3917/scpo.ramel.2022.01.0198.

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Bergez, Daniel, Christiane Lauvergnat-Gagnière, Anne Paupert, Yves Stalloni, and Gilles Vannier. "Montesquieu (1689-1755)." In Précis de littérature française, 222–25. Armand Colin, 2023. http://dx.doi.org/10.3917/arco.berge.2023.01.0302.

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"20. Montesquieu 1689-1755." In Philosophie des relations internationales, 243–52. Presses de Sciences Po, 2011. http://dx.doi.org/10.3917/scpo.ramel.2011.01.0243.

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"Montesquieu, Baron of (1689–1755)." In The Encyclopedia of Civil Liberties in America, 634–36. Routledge, 2015. http://dx.doi.org/10.4324/9781315699868-449.

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Voigt, Rüdiger. "Charles-Louis de Montesquieu (1689–1755)." In Staatsdenken, 72–78. Nomos Verlagsgesellschaft mbH & Co. KG, 2016. http://dx.doi.org/10.5771/9783845250939-72.

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Lüsebrink, H. J. "Montesquieu, Charles, the Second Baron of (1689–1755)." In International Encyclopedia of the Social & Behavioral Sciences, 10009–14. Elsevier, 2001. http://dx.doi.org/10.1016/b0-08-043076-7/00305-3.

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