Natural Law and Natural Rights in Early Enlightenment Copenhagen

Author(s):  
Mads Langballe Jensen

This chapter discusses the earliest teaching of post-grotian natural law by Henrik Weghorst and Christian Reitzer in Copenhagen in the decades around 1700. This teaching has often been presented as merely derivative of the ideas of Hugo Grotius or Samuel Pufendorf. In contrast, this chapter argues that Weghorst and Reitzer developed two very different, and antagonistic, forms of natural law, reflecting academic teaching in Kiel and in Halle. However, it also shows how Weghorst and Reitzer illustrate the common ground of much Lutheran natural law theorising in the later seventeenth and early eighteenth century. Thus, for all their differences, both gave primacy to natural law and focused on duties, rather than rights, as constitutive of social and political life.

PMLA ◽  
1966 ◽  
Vol 81 (5) ◽  
pp. 381-388
Author(s):  
William Park

But the Discovery [of when to laugh and when to cry] was reserved for this Age, and there are two Authors now living in this Metropolis, who have found out the Art, and both brother Biographers, the one of Tom Jones, and the other of Clarissa.author of Charlotte SummersRather than discuss the differences which separate Fielding and Richardson, I propose to survey the common ground which they share with each other and with other novelists of the 1740's and 50's. In other words I am suggesting that these two masters, their contemporaries, and followers have made use of the same materials and that as a result the English novels of the mid-eighteenth century may be regarded as a distinct historic version of a general type of literature. Most readers, it seems to me, do not make this distinction. They either think that the novel is always the same, or they believe that one particular group of novels, such as those written in the early twentieth century, is the form itself. In my opinion, however, we should think of the novel as we do of the drama. No one kind of drama, such as Elizabethan comedy or Restoration comedy, is the drama itself; instead, each is a particular manifestation of the general type. Each kind bears some relationship to the others, but at the same time each has its own identity, which we usually call its conventions. By conventions I mean not only stock characters, situations, and themes, but also notions and assumptions about the novel, human nature, society, and the cosmos itself. If we compare one kind of novel to another without first considering the conventions of each, we are likely to make the same mistake that Thomas Rymer did when he blamed Shakespeare for not conforming to the canons of classical French drama.


Author(s):  
James Moore

This chapter focuses upon natural rights in the writings of Hugo Grotius, the Levellers and John Locke and the manner in which their understanding of rights was informed by distinctive Protestant theologies: by Arminianism or the theology of the Remonstrant Church and by Socinianism. The chapter argues that their theological principles and the natural rights theories that followed from those principles were in conflict with the theology of Calvin and the theologians of the Reformed church. The political theory that marks the distinctive contribution of Calvin and the Reformed to political theory was the idea of popular sovereignty, an idea revived in the eighteenth century, in the political writings of Jean-Jacques Rousseau.


1993 ◽  
Vol 36 (2) ◽  
pp. 289-308 ◽  
Author(s):  
Tim Hochstrasser

ABSTRACTJean Barbeyrac is best known as the leading eighteenth-century translator in French of the major writings on natural law by Pufendorf, Grotius and Cumberland. This article attempts to expound and assess Barbeyrac's independent contribution to the natural law tradition as it may be recovered both from these editions of the works of others and also from other writings. It is argued that Barbeyrac's intellectual context in the Huguenot diaspora and his distinctive reading of Locke, Bayle, and Pufendorf led him to develop an original equation of the authority of conscience with the authority of reason. The rationalist natural law theory he developed inevitably identified the role assigned to God within it and the scope of resistance to legal civil authority as central issues for debate which remained problematic for Barbeyrac throughout his career. These important ethical subjects remained unresolved in the general development of natural jurisprudence in the early eighteenth century, as exemplified in Barbeyrac's attempt to refute Leibniz's telling critique of Pufendorf.


2002 ◽  
Vol 64 (3) ◽  
pp. 416-420 ◽  
Author(s):  
Brian Tierney

I find myself in a difficult situation, beleaguered on all sides. According to Finnis, Aquinas derived a doctrine of natural rights from his teaching on natural law. According to Kries, echoing Fr. Fortin, the two ideas, natural rights and natural law, are radically opposed to one another. This leaves me with a hope that some readers, faced by these extremely opposed assertions, may find a note of sweet reasonableness, a sort of golden mean, in my own position, namely that Aquinas did not himself articulate a doctrine of natural rights, but that this doctrine was not inconsistent with his teaching on natural law. The two doctrines could coexist, as they did in some later neoscholastic writings.Let us consider first the criticisms of Finnis. My own position was set out succinctly in a previous work. “When Aquinas was writing unreflectively and following the common practice of his age, he did use the word ius in a subjective sense in phrases like ius dominii. … Yet it remains true that he developed no explicit doctrine of subjective rights or natural rights.” This still seems to me a correct judgment. Moreover it corresponds quite closely to Finnis's reading of Aquinas in his earlier book.


2014 ◽  
Vol 11 (2) ◽  
pp. 173-213
Author(s):  
VANESSA L. ROGERS

ABSTRACTDaniel Heartz was the first musicologist to link John Gay'sThe Beggar's Opera(1728) withopéras comiques en vaudevilles, light musical theatre entertainments popular at the annual Paris fairs. Other scholars such as Edmond Gagey and Calhoun Winton had also suggested that Frenchcomédies en vaudevillesmight have been models for Gay's ‘original’ new genre of the ballad opera, but were unable to find compelling evidence for their suspicions. This article shows that the music ofPolly(1729), Gay's sequel toThe Beggar's Opera, can finally provide a link between ballad operas and thecomédies en vaudevilles, as four of the unidentified French airs in the opera can now be identified as popular Frenchvaudevilles. I investigate the fruitful exchange between Paris and London in the early eighteenth century (despite prevailing anti-French sentiment in Britain), focusing on musical borrowings, translations and the performers who worked in both cities. We shall see that ballad opera and thecomédies en vaudevillesshare common ground, includingvaudevilles finals, common tunes sung by actor-singers and the use of musical parody and double entendre. A closer examination of Gay's (and his contemporaries') knowledge of thecomédies en vaudevillesilluminates previously unknown French contributions to eighteenth-century English popular musical theatre, and demonstrates the unique way in which French practices were appropriated in early eighteenth-century England.


1989 ◽  
Vol 51 (4) ◽  
pp. 581-610 ◽  
Author(s):  
Russell Nieli

From earliest apostolic and patristic times, Christian writers have generally been suspicious of the common human desire to improve one's economic status. In Britain, however, by the end of the seventeenth century, this suspicion had all but vanished as most Christians began to accommodate themselves to the exigencies of an increasingly dynamic commercial society. This article takes up the early eighteenth-century controversy over the compatibility of traditional Christian moral virtues with the demands of economic and material progress as reflected in the writings of the two most important antagonists in the controversy, Bernard Mandeville and William Law. Although both Mandeville and Law spoke the language of Christian rigorism and perfectionism, and proclaimed attachment to the full austerity of the Christian Gospels, Mandeville, it is explained, was really a hedonist in disguise who feigned attachment to traditional Christian and Stoic ascetic principles merely to be able to discredit those principles. Law, it is explained, was a man of uncommon piety and devoutness who was shocked by the increasing secularism and materialism of his age, and who sought to recall his contemporaries to a life of true Christian holiness. The article concludes with an evaluation of the relative merits of the positions of each of the two thinkers.


Author(s):  
Andreas Kretzer

This chapter addresses new approaches for design and production practices by applying film as a medium and production design techniques as a method in (interior) architectural education. In various courses and formats with international students on Bachelor and Master level, the author is exploring cinematic tools for phenomenological analysis, scenographic reinterpretation, and architectural storytelling in order to expand the range and toolbox of contemporary academic teaching in the architectural context. The common ground of architectural and cinematic space goes back much further than the history of film itself. But despite comprehensive literature on both the topic of sequence in architecture and fundamental film theoretical writings on cinematic space, we are still the men who stare at static representations. Off the beaten path of tried and tested design methods and beyond Gottfried Semper's “haze of carnival candles,” cinematic methods are providing valuable tools for the creation, evaluation and representation of spatial designs in (interior) architecture.


Author(s):  
Jay M. Harris

The eighteenth century in Europe saw the beginnings of Jewish emancipation, and this led to an intellectual development which came to be known as the Jewish Enlightenment or Haskalah. This movement emphasized the rational individual, the notion of natural law, natural religion and toleration, and natural rights. The effect of this form of thought was to provide a justification for the equality of the Jews with other citizens of national entities. The most important exponent of this movement was Moses Mendelssohn, who dominated the debate on the role Jews should play in the state and the rationality of Judaism as a religion. Ultimately the Jewish Enlightenment moved east and became connected with such movements as Zionism. In Germany it led to the development of the Reform movement. The Jewish Enlightenment very much set the agenda for the next two centuries of debate about Jewish ideas by seeking to analyse the links between religion and reason in Judaism.


Author(s):  
James W. Manns

A French Jesuit who flourished in the early eighteenth century, Buffier developed an outlook that he referred to as common-sense philosophy. While deeply influenced by the philosophies of Descartes and Locke, he saw their reliance on the testimony of inner experience to be conducive to scepticism concerning the external world. In reaction to this, he sought to establish the irrevocable claims of various ‘first truths’, which pointed towards external reality and qualified it in various respects. His work anticipates certain themes that surfaced later in the common-sense philosophy of Thomas Reid.


Sign in / Sign up

Export Citation Format

Share Document