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  1. Book Review: Montesquieu’s Liberalism & the Problem of Universal Politics, by Keegan Callanan. [REVIEW]Andrew Bibby - 2021 - Political Theory 49 (1):154-158.
  2. La virtud de los modernos. Montesquieu y Rousseau: entre el desafío hedonista a la Antigüedad y el conflicto irreductible en torno al individuo y la ciudad.Facundo Bey - 2019 - POSTData 24 (2):433-450.
    Resumen: El objetivo de este artículo es analizar el modo en que se presenta la virtud política en los principales textos de Montesquieu y su resonancia en la obra de Rousseau. La hipótesis general que se propone es que, a pesar de sus enormes divergencias, los dos elaboraron una lectura eminentemente moderna que los separa de la filosofía política clásica. Ambos habrían compartido la idea de que la virtud es una pasión ―o que es intercambiable por una pasión―, apartándose de (...)
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  3. The Racial Legacy of the Enlightenment in Simón Bolívar's Political Thought. Gallegos-Ordorica - 2018 - Critical Philosophy of Race 6 (2):198-215.
    This article offers a critical complement to Diego von Vacano’s differential characterization of Bolívar’s political thought and his understanding of race through a comparative analysis between Bolívar’s views and those of certain philosophers of the Enlightenment. Indeed, von Vacano argues that Bolívar’s contributions to republican theory have been traditionally ignored by the Anglo-American tradition. Though von Vacano is right in underscoring that Bolívar’s political thought deserves more attention since it contains valuable contributions that stand in “contradistinction to prevalent discourses in (...)
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  4. Adam Smith on Savages.Sergio Cremaschi - 2017 - Revue de Philosophie Économique 18 (1):13-36.
    I argue that (i) even though Adam Smith’s four stages theory has been criticized with good reasons as both vitiated by undue generalization from modern Europe to the first stage and made bottom-heavy by assumptions of modern episteme, yet, in his writings an alternative view emerges where the savage is not just crushed under the weight of want and isolation but is endowed with imagination and sympathy; (ii) his picture of the fourth stage is, far from a triumphal apology of (...)
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  5. Fear, Liberty, and Honorable Death in Montesquieu’s Persian Letters.Megan Gallagher - 2016 - Eighteenth-Century Fiction 28 (4):623-644.
    I read Montesquieu’s 'Persian Letters' as an attempt to theorize a liberated alternative to despotic rule. As Montesquieu argues in 'The Spirit of the Laws,' fear—specifically fear of the ruler’s emotional and material excesses—dominates the life of the despotic subject. Although in the 'Letters' the seraglio is the despotic state’s parallel, the seraglio is the site of over owing and barely governed passions. Montesquieu’s solution to the excesses of the seraglio is not the eradication of emotion; rather, he o ers (...)
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  6. Tocqueville, Pascal, and the Transcendent Horizon.Alexander Jech - 2016 - American Political Thought 5 (1):109-131.
    Most students of Tocqueville know of his remark, “There are three men with whom I live a little every day; they are Pascal, Montesquieu, and Rousseau.” In this paper I trace out the contours of Pascal’s influence upon Tocqueville’s understanding of the human condition and our appropriate response to it. Similar temperaments lead both Tocqueville and Pascal to emphasize human limitations and contingency, as Peter Lawler rightly emphasizes. Tocqueville and Pascal both emphasize mortality, ignorance of the most important subjects, the (...)
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  7. Some Neglected Aspects of the Rococo: Berkeley, Vico, and Rococo Style.Bennett Gilbert - 2012 - Dissertation, Portland State University
    The Rococo period in the arts, flourishing mainly from about 1710 to about 1750, was stylistically unified, but nevertheless its tremendous productivity and appeal throughout Occidental culture has proven difficult to explain. Having no contemporary theoretical literature, the Rococo is commonly taken to have been a final and degenerate form of the Baroque era or an extravagance arising from the supposed careless frivolity of the elites, including the intellectuals of the Enlightenment. Neither approach adequately accounts for Rococo style. Naming the (...)
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  8. La Solitude de Montesquieu: Le Chef d'Oeuvre Introuvable du Libéralisme.Jean Goldzink - 2011 - Fayard.
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  9. Confucianism, Secularism, and Atheism in Bayle and Montesquieu.Simon Kow - 2011 - The European Legacy 16 (1):39-52.
    It should be hardly surprising to discover that eighteenth-century European perspectives of other cultures were shaped to a large extent by concerns internal to European political life. Objective or unprejudiced accounts of non-European cultures are rarely found among travellers, missionaries, and philosophers of the time. While the insights of Enlightenment political thinkers on the non-European world may shed little light on the cultures being commented upon, they are useful for assessing the nature of the Enlightenment's engagement with cultural traditions external (...)
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  10. Montesquieu E Il Governo Moderato.Domenico Fisichella - 2009 - Carocci.
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  11. Die Natur des Staates: Montesquieu Zwischen Macht Und Recht.Oliver Hidalgo & Karlfriedrich Herb (eds.) - 2009 - Nomos.
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  12. Montesquieu and Locke on Democratic Power and the Justification of the “War on Terror”.Cory Wimberly - 2008 - International Studies in Philosophy 40 (2):107-120.
    This paper focuses on a comparative analysis of the legitimate exercise of democratic power in the philosophies of Montesquieu and Locke. This analysis not only highlights a strong bifurcation in liberal thought, it also sheds light on the contemporary practice of liberalism through the example of the United States’ ‘War on Terror.’ I argue that although it is Locke who at first blush gives an account of the exercise of democratic power that is more opposed to tyranny, it is Montesquieu’s (...)
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  13. Myśl europejska w poszukiwaniu definicji obywatela. Rzecz o koncepcjach statusu jednostki w państwie przed przełomem rewolucji francuskiej. Kontekst historyczny, podobieństwa i różnice, znaczenie.Krzysztof Trzcinski - 2006 - Przegląd Humanistyczny 50 (3):59-81.
    Na długo przed rewolucją francuską oraz jej pierworodną Deklaracją Praw Człowieka i Obywatela w europejskiej myśli politycznej członek państwa przedzierzgnięty został z poddanego w obywatela. Ta fundamentalna zmiana w definiowaniu stanowiska jednostki w państwie korespondowała z humanistycznym postrzeganiem rozumu ludzkiego nie tylko jako instrumentu poznawania świata, ale też narzędzia głębokiej refleksji i krytycznej oceny mechanizmów światem rządzących. Siła rozumu kojarzona była przez oświeceniowych filozofów z porządkiem naturalnym, który jawił się przeciwwagą dla społecznych i politycznych realiów absolutnego władztwa monarszego. W XVIII (...)
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  14. Per Una Scienza Universale Dei Sistemi Politico-Sociali: Dispotismo, Autonomia Della Giustizia E Carattere Delle Nazioni Nell'esprit des Lois di Montesquieu.Domenico Felice - 2005 - L.S. Olschki.
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  15. Początki nowożytnego obywatelstwa w Europie – obywatel państwa i katalog jego praw w dokumentach Rewolucji Francuskiej.Krzysztof Trzcinski - 2005 - Studia Europejskie 2:67-94.
    Od końca XX wieku w Europie rozwija się instytucja ponadpaństwowego obywatelstwa europejskiego, które obecnie pozostaje komplementarne wobec członkostwa jednostki w strukturze państwa. Obywatelstwo związane jest głównie z państwem, zarówno genetycznie, jak i funkcjonalnie, zaś proces kształtowania się idei obywatelstwa i jej prawnego urzeczywistniania leży w cywilizacji europejskiej głęboko u początków państwowości. Podkreślić należy przy tym, iż to wydarzenia końca XVIII wieku we Francji bezsprzecznie dodały rozwojowi idei obywatelstwa nowej dynamiki, prowadząc do jej nowożytnej instytucjonalizacji. Przez stulecia porządek prawny panujący w (...)
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  16. Filosofia E Storia Della Filosofia: Dalle Immagini Della Realtà Nel Rinascimento Ai Più Recenti Studi di Logica.Domenico Felice & Carla De Pascale (eds.) - 2004 - Cooperativa Libraria Universitaria Editrice Bologna.
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  17. Montesquieu and Cicero.Sharon R. Krause & David Fott - 2002 - Political Theory 30 (5):702-737.
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  18. Tacitus in France C. Volpilhac-Auger: Tacite En France de Montesquieu À Chateaubriand. (Studies on Voltaire and the Eighteenth Century, 313.) Pp. Xii+597, Maps. Oxford: The Voltaire Foundation, 1993. £80/$144/FF 800. [REVIEW]Ellen O'Gorman - 1995 - The Classical Review 45 (02):409-411.
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  19. Il commercio, le passioni, la virtù. Discussioni su etica ed economia fra Seicento e Settecento.Sergio Volodia Marcello Cremaschi - 1993 - In Mauro Magatti (ed.), La porta stretta. Etica ed economia negli anni '90. Milan, Italy: Franco Angeli. pp. 33-60.
    The chapter reconstructs the eighteenth-century discussion on commerce and virtue in the light of Hirschman's, Pocock's, Polanyi's, and Viner's interpretations of that discussion. The claims put forth are: the history of the emerging of modern market society has been heavily conditioned by a teleological and deterministic interpretation of history; the eighteenth-century discussion cannot be read neither in terms of ideologies nor in terms of the history of economic analysis; a 'strategic' reading is fruitful in so far as it allows two-ways (...)
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  20. Montesquieu, Diderot et l'Encyclopédie.Jeannette Geffriaud Rosso - 1993 - Diderot Studies 25:63 - 74.
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  21. The Chain of Becoming: The Philosophical Tale, the Novel, and a Neglected Realism of the Enlightenment: Swift, Montesquieu, Voltaire, Johnson, and Austen.Frederick M. Keener - 1983 - Columbia University Press.
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  22. The Chain of Becoming: The Philosophical Tale, the Novel and a Neglected Realism of the Enlightenment: Swift, Montesquieu, Voltaire, Johnson, and Austen (Review).David Pollard - 1983 - Philosophy and Literature 7 (2):258-259.
  23. Montesquieu in Italia: Bibliografia.Domenico Felice - 1981 - Studi Filosofici 4:249.
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  24. Montesquieu's Philosophy of Liberalism: A Commentary on the Spirit of the Laws.Thomas L. Pangle - 1974 - Political Theory 2 (4):450-453.
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