Fenelon in the Enlightenment: Traditions, Adaptations, and by Christoph Schmitt-Maass, Stefanie Stockhorst, Doohwan Ahn

By Christoph Schmitt-Maass, Stefanie Stockhorst, Doohwan Ahn

François Salignac de los angeles Mothe-Fénelon, Archbishop of Cambrai (1651-1715) exerted a substantial impression at the improvement and unfold of the Enlightenment. His most famed paintings, the Homeric novel Les Aventures de Télémaque, Fils d'Ulysse (1699), composed for the schooling of his student Duc de Bourgogne, was once, after the Bible, the main commonly learn literary paintings in France through the eighteenth century. It was once additionally translated and tailored into many different ecu languages. And but oddly sufficient, the query as to why Fénelon's rules resonated over one of these vast span of house and time has as but discovered no coherent and finished solution. by means of taking Fénelon's highbrow impression as a question of 'cultural translation', this anthology strains the reception of Fénelon and his multifaceted writings outdoor of France, and in doing so goals to complement not just our figuring out of the Enlightenment, but additionally of the philosopher himself.

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Additional info for Fenelon in the Enlightenment: Traditions, Adaptations, and Variations: With a Preface by Jacques Le Brun

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II. 8 These views were expressed repeatedly throughout the Dictionnaire philosophique (1764/1767) in such articles as “Amour-propre” (Self-interest), “Enthousiasme” (Enthusiasm), “Foi” (Faith) and “Vertu” (Virtue) and throughout many of Voltaire’s works that were produced in the 1740’s, 1750’s and early 1760’s. The end result was that, because of his desire to discredit organized religion, Voltaire 7 8 The meaning of “Deism” can differ greatly from one person to another. However, we can say that, generally and certainly for Voltaire, “Deism” denotes a belief system that claims that reason and observation of the natural world leads one to the conclusion that God exists and that He was the first-mover/creator of the world.

Admittedly, in the closing lines of the much earlier Traité de la métaphysique (1734), Voltaire had also maintained that fear of an afterlife can inspire those “monstres de la société” who do not possess the sentiments necessary to being upstanding citizens to reform their ways. 39 It is, in short, a mere ruse. What is fascinating and out of character about the above passage from Il faut prendre un parti is that Voltaire inserts himself into the passage and actually contemplates whether he will or will not be punished by God.

First, it rendered the practices of confession and absolution within the Church unnecessary to the attainment of true grace. 32 Indeed, throughout Fénelon’s theology the sublime importance of Christ’s vocation lay less in his role as a mediator of grace than it did in the unwavering faith in God and the utter self-denunciation that his life exemplified. In the chapter entitled “Dieu inséparable de toute la nature” of Tout en Dieu, Voltaire makes an almost identical argument against Malebranche’s notion of particular wills.

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