The Modern Revolution and the Collapse of Moral Analogy: Tocqueville and Guizot

Abstract

I locate the Leveller John Lilburne within the broader literature on the history of political thought and I challenge scholars who associate Lilburne's Leveller political thought with Hobbesian liberty, with proto-libertarianism, or with proto-bourgeois political thought. I advance an understanding of Lilburne as creatively merging central tenets of proto-liberalism with central tenets of republicanism. To develop this amalgamation of ideas, I go considerably beyond the Agreement of the People and the Putney Debates to explore the larger Leveller corpus. Through this investigation I articulate Lilburne's account of key concepts in the history of political thought including: liberty, tyranny, rights, rule, political participation, popular sovereignty, civic virtue, self-interest, harmony, antagonism, and institutional design. I conclude by arguing that we should consider the Levellers, particularly John Lilburne, as offering an early example of what has come to be called liberal-republican political thought, a way of theorizing found within the writings of English Commonwealthsmen.     

Le Psaume 80 Dans Le Cadre Du Psautier Et Ezechiel 17

Psalm 80 is a Psalm of Asaph in the continuity of Psalm 79, and especially Psalm 78. We have the influence of Psalm 44 in relation to the Psalm 79, too. In the Psalms 78 and 80 we have two times in Israel's history: Patriarch's time (Joseph) and King's time (Judah). Joseph's mention in 80,2 and Ephraim Benjamin and Manasseh in 80,3, is an allusion to Egypt's time, a time without King. This point is corresponding to the fact of a doubt about the continuation of the royalty in the continuity of Ez 17. In the same way, Psalm 89 establishes the disappearance of the Davidic dynasty. But in the Psalm 80 there is always a hope. In the Psalm 80 the perspective of salvation plays an important part, with especially three times the expression . In this case it is not an influence of the book of Ezekiel, but a perspective of the Book of Isaiah, and so the Psalter. In this way it is possible to understand the relation of Psalm 80 to the Book of Exodus and especially Ex 15, see .     

塔林 共同歌唱最幸福

在爱沙尼亚人眼里,歌唱是交流情感、歌颂生活的最好方式,不论科学技术怎样发展、电子生活如何便捷,手拉手、肩并肩,数万人共同歌唱才是最幸福的生活。     

Le secret d'adukanaiš

Sans résumé     

Impressions of Le Creusot

Abstract

Le Creusot in Burgundy was one of the most important iron-producing and engineering areas in Europe in the nineteenth century. It has recently become well known in museum and conservationist circles through the setting up of the 'écomusée', Le Musée de l'Homme et de l'Industrie, and the term 'écomusée' is now quite widely used. The purpose of this article is to assess the significance of Le Creusot for visiting industrial archaeologists.     

写在幸福时刻

幸福的原稿在痛苦。当饥饿削刮你的躯体肌肉,当蛟龙吞没你的似画家园,当病魔近逼你的健壮生命,当地裂撕碎你的美好憧憬,当赤日烤焦你丰泽的眺望,当失败讪笑你的科研成为泡影,当突变让你走投无路……转化的辉煌时刻就要来到……     

Le territoire englouti de Mologa

The fate of the people of Mologa, a provincial village in central Russia, was forever marked by two consequences stemming directly from a single major event when the Rybinsk dam went into service in 1941. Not only did the waters of the lake it created cover their homes, but ene entire population was displaced as well. From then on, the inhabitants' new-found mobility was assimilated to the attachment to their territory, which on a symbolic level constituted their collective identity. In this sense, their forced displacement was incorporated into a culture of mobility: based on the spatial overlaying of individual and collective identities, it expressed its true dynamic nature in the principle of a potential return. The case of the community of Mologa is in many ways emblematic of the Soviet redistribution of populations; the bond between identities (personal, familial, or collective) and a territory seems to have been constructed in such a way that the displacement, rather than putting this bond into jeopardy, established or activated it. It did this by stimulating a living relationship within the spatial dimension. This dialectical movement between distance and return contributed to the formation and the preservation of a communal identity taking the form of mobility.