Montesquieu's Philosophy Can Be Found in Which Famous American Document?
| Montesquieu | |
|---|---|
 A painting of Montesquieu | |
| Born | 18 January 1689 Château de la Brède, La Brède, Aquitaine, France |
| Died | ten Feb 1755(1755-02-10) (anile 66) Paris, France |
| Era | 18th-century philosophy |
| Region | Western Philosophy |
| School | Enlightenment |
| Main interests | Political Philosophy |
| Notable ideas | Separation of country powers: executive, legislative, judicial; classification of systems of government based on their principles |
| Influences
| |
| Influenced
| |
Charles-Louis de Secondat, Baron de La Brède et de Montesquieu (;[one] French: [mɔ̃tɛskjø]; 18 Jan 1689 – x February 1755), by and large referred to equally merely Montesquieu, was a French lawyer, man of letters, and political philosopher who lived during the Age of Enlightenment. He is famous for his articulation of the theory of separation of powers, which is implemented in many constitutions throughout the world. He did more than any other writer to secure the identify of the give-and-take despotism in the political lexicon.[two]
Contents
- 1 Biography
- two Philosophy of history
- 3 Political views
- 4 Meteorological climate theory
- five List of principal works
- 6 See also
- vii References
- 7.1 Notes
- seven.2 Bibliography
- 7.two.1 Articles and capacity
- 7.2.2 Books
- 8 External links
Biography
Montesquieu was born at the Château de la Brède in the southwest of France, 25 km south of Bordeaux.[three] His father, Jacques de Secondat, was a soldier with a long noble ancestry. His mother, Marie Françoise de Pesnel, who died when Charles was seven, was an heiress who brought the championship of Barony of La Brède to the Secondat family unit.[iv] After the expiry of his mother he was sent to the Catholic College of Juilly, a prominent school for the children of French dignity, where he remained from 1700 to 1711.[5] His male parent died in 1713 and he became a ward of his uncle, the Businesswoman de Montesquieu.[6] He became a counselor of the Bordeaux Parliament in 1714. In 1715 he married Jeanne de Lartigue, a Protestant, who eventually bore him three children.[7] The Baron died in 1716, leaving him his fortune besides equally his title, and the function of Président à Mortier in the Bordeaux Parliament.[eight]
Montesquieu's early life occurred at a fourth dimension of significant governmental change. England had declared itself a constitutional monarchy in the wake of its Glorious Revolution (1688–89), and had joined with Scotland in the Spousal relationship of 1707 to class the Kingdom of Great Britain. In France the long-reigning Louis XIV died in 1715 and was succeeded by the five-year-quondam Louis Xv. These national transformations had a bully impact on Montesquieu; he would refer to them repeatedly in his work.
Montesquieu withdrew from the practise of police to devote himself to written report and writing. He achieved literary success with the publication of his Lettres persanes (Persian Letters, 1721), a satire representing society as seen through the optics of two imaginary Persian visitors to Paris and Europe, cleverly criticizing the absurdities of contemporary French gild. He next published Considérations sur les causes de la grandeur des Romains et de leur décadence (Considerations on the Causes of the Grandeur and Decadence of the Romans, 1734), considered past some scholars, among his three best known books, as a transition from The Western farsi Letters to his main work. De l'Esprit des Lois (The Spirit of the Laws) was originally published anonymously in 1748. The book quickly rose to influence political thought greatly in Europe and America. In French republic, the book met with an unfriendly reception from both supporters and opponents of the regime. The Catholic Church banned l'Camaraderie – along with many of Montesquieu's other works – in 1751 and included it on the Index of Prohibited Books. It received the highest praise from the rest of Europe, especially U.k..
Montesquieu was as well highly regarded in the British colonies in North America as a champion of freedom (though non of American independence). Political scientist Donald Lutz establish that Montesquieu was the most often quoted authority on government and politics in colonial pre-revolutionary British America, cited more by the American founders than any source except for the Bible.[9] Following the American revolution, Montesquieu's work remained a powerful influence on many of the American founders, most notably James Madison of Virginia, the "Father of the Constitution". Montesquieu'due south philosophy that "government should be set and then that no man need be afraid of another"[10] reminded Madison and others that a costless and stable foundation for their new national regime required a conspicuously defined and counterbalanced separation of powers.
Besides composing additional works on gild and politics, Montesquieu traveled for a number of years through Europe including Austria and Republic of hungary, spending a year in Italy and eighteen months in England where he became a freemason, admitted to the Horn Tavern Lodge in Westminster,[11] before resettling in French republic. He was troubled past poor eyesight, and was completely blind past the fourth dimension he died from a high fever in 1755. He was buried in the Église Saint-Sulpice, Paris.
Philosophy of history
Montesquieu's philosophy of history minimized the role of individual persons and events. He expounded the view in Considérations sur les causes de la grandeur des Romains et de leur décadence that each historical event was driven past a primary motion:
Information technology is not gamble that rules the globe. Ask the Romans, who had a continuous sequence of successes when they were guided by a sure programme, and an uninterrupted sequence of reverses when they followed another. At that place are general causes, moral and physical, which act in every monarchy, elevating it, maintaining it, or hurling it to the ground. All accidents are controlled by these causes. And if the chance of ane battle—that is, a particular cause—has brought a state to ruin, some general cause fabricated it necessary for that state to perish from a single battle. In a word, the main trend draws with it all item accidents.[12]
In discussing the transition from the Commonwealth to the Empire, he suggested that if Caesar and Pompey had not worked to usurp the government of the Republic, other men would have risen in their place. The cause was not the ambition of Caesar or Pompey, but the ambition of man.
Political views
Montesquieu is credited as being among the progenitors, which include Herodotus and Tacitus, of anthropology, as being amidst the showtime to extend comparative methods of classification to the political forms in human societies. Indeed, the French political anthropologist Georges Balandier considered Montesquieu to be "the initiator of a scientific enterprise that for a time performed the role of cultural and social anthropology".[thirteen] Co-ordinate to social anthropologist D. F. Pocock, Montesquieu's The Spirit of the Laws was "the outset consistent attempt to survey the varieties of human society, to classify and compare them and, within guild, to study the inter-functioning of institutions."[14] Montesquieu's political anthropology gave rise to his theories on government. When Catherine the Neat wrote her Nakaz (Teaching) for the Legislative Associates she had created to analyze the existing Russian constabulary lawmaking, she avowed borrowing heavily from Montesquieu's Spirit of the Laws, although she discarded or altered portions that did not support Russia's absolutist bureaucratic monarchy.[fifteen]
Montesquieu's near influential work divided French social club into iii classes (or trias politica, a term he coined): the monarchy, the aristocracy, and the eatables. Montesquieu saw two types of governmental power existing: the sovereign and the administrative. The authoritative powers were the executive, the legislative, and the judicial. These should be separate from and dependent upon each other and so that the influence of whatever one power would non exist able to exceed that of the other 2, either singly or in combination. This was a radical thought because information technology completely eliminated the three Estates structure of the French Monarchy: the clergy, the aristocracy, and the people at large represented by the Estates-General, thereby erasing the last vestige of a feudalistic structure.
Likewise, there were iii main forms of government, each supported by a social "principle": monarchies (free governments headed by a hereditary figure, e.g. king, queen, emperor), which rely on the principle of award; republics (complimentary governments headed past popularly elected leaders), which rely on the principle of virtue; and despotisms (enslaved governments headed by dictators), which rely on fear. The free governments are dependent on fragile constitutional arrangements. Montesquieu devotes four chapters of The Spirit of the Laws to a word of England, a contemporary free government, where liberty was sustained by a balance of powers. Montesquieu worried that in France the intermediate powers (i.due east., the dignity) which moderated the power of the prince were being eroded. These ideas of the control of ability were oft used in the thinking of Maximilien de Robespierre.
Montesquieu was somewhat ahead of his time in advocating major reform of slavery in The Spirit of the Laws. Equally part of his advocacy he presented a satirical hypothetical listing of arguments for slavery, which has been open up to contextomy. Even so, like many of his generation, Montesquieu also held a number of views that might today be judged controversial. He firmly accepted the role of a hereditary elite and the value of primogeniture, and while he endorsed the idea that a woman could head a state, he held that she could not exist effective as the head of a family.
While addressing French readers of his General Theory, John Maynard Keynes described Montesquieu as "the existent French equivalent of Adam Smith, the greatest of your economists, head and shoulders in a higher place the physiocrats in penetration, clear-headedness and practiced sense (which are the qualities an economist should take)."[16]
Meteorological climate theory
Another instance of Montesquieu'southward anthropological thinking, outlined in The Spirit of the Laws and hinted at in Persian Letters, is his meteorological climate theory, which holds that climate may substantially influence the nature of man and his social club. By placing an accent on environmental influences as a material condition of life, Montesquieu prefigured modern anthropology's concern with the bear on of material conditions, such every bit available free energy sources, organized production systems, and technologies, on the growth of circuitous socio-cultural systems.
He goes so far equally to assert that sure climates are superior to others, the temperate climate of France being platonic. His view is that people living in very warm countries are "likewise hot-tempered", while those in northern countries are "icy" or "strong". The climate of middle Europe is therefore optimal. On this indicate, Montesquieu may well have been influenced by a like pronouncement in The Histories of Herodotus, where he makes a distinction between the "ideal" temperate climate of Greece as opposed to the overly cold climate of Scythia and the overly warm climate of Egypt. This was a mutual belief at the fourth dimension, and can also be plant within the medical writings of Herodotus' times, including the "On Airs, Waters, Places" of the Hippocratic corpus. One tin notice a similar statement in Germania past Tacitus, one of Montesquieu'due south favorite authors.
From a sociological perspective Louis Althusser, in his analysis of Montesquieu's revolution in method,[17] alluded to the seminal character of anthropology's inclusion of material factors, such as climate, in the explanation of social dynamics and political forms. Examples of certain climatic and geographical factors giving rise to increasingly complex social systems include those that were conducive to the ascent of agriculture and the domestication of wild plants and animals.
List of master works
| French literature |
|---|
| by category |
| French literary history |
|
| French writers |
|
| Portals |
|
- Memoirs and discourses at the Academy of Bordeaux (1718–1721): including discourses on echoes, on the renal glands, on weight of bodies, on transparency of bodies and on natural history.
- Spicilège (Gleanings, 1715 onward)
- Système des idées (Organization of Ideas, 1716)
- Lettres persanes (Persian Messages, 1721)
- Le Temple de Gnide (The Temple of Gnidos, a novel; 1725)
- Histoire véritable (Truthful History, a reverie; c.1723–c.1738)
- Considérations sur les causes de la grandeur des Romains et de leur décadence (Considerations on the Causes of the Greatness of the Romans and their Turn down, 1734) at Gallica
- Arsace et Isménie (Arsace and Isménie, a novel; 1742)
- De l'esprit des lois ((On) The Spirit of the Laws, 1748) (volume 1 and volume 2 from Gallica)
- La défense de «L'Esprit des lois» (In Defence of "The Spirit of the Laws", 1750)
- Essai sur le goût (Essay on Taste, pub. 1757)
- Mes Pensées (My Thoughts, 1720–1755)
See also
- Government of France
- Liberalism
- List of liberal theorists
- Napoleon I of French republic
- U.S. Constitution, influences
References
Notes
- ↑ "Montesquieu". Random House Webster's Unabridged Dictionary.
- ↑ Boesche 1990, p. 1.
- ↑ Bordeaux – Google Maps
- ↑ Sorel, A. Montesquieu. London, George Routledge & Sons, 1887 (Ulan Press reprint, 2011), p. ten. ASIN: B00A5TMPHC
- ↑ Sorel (1887), p. xi.
- ↑ Sore (1887), p. 12.
- ↑ Sorel (1887), pp. xi-12.
- ↑ Sorel (1887), pp. 12-13.
- ↑ Lutz 1984.
- ↑ Montesquieu, The Spirit of the Laws, Volume 11, Chapter half dozen, "Of the Constitution of England." Electronic Text Center, University of Virginia Library, Retrieved i August 2012
- ↑ Berman 2012, p. 150.
- ↑ Montesquieu (1734), Considerations on the Causes of the Greatness of the Romans and their Turn down, The Free Press, retrieved 30 November 2011 <templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles> Ch. Xviii.
- ↑ Balandier 1970, p. three.
- ↑ Pocock 1961, p. 9.
Tomaselli 2006, p. ix, similarly describes it as "among the most intellectually challenging and inspired contributions to political theory in the eighteenth century. [… It] set the tone and form of modern social and political idea." - ↑ Ransel 1975, p. 179.
- ↑ Run across the preface to the French edition of Keynes' General Theory.
See also Devletoglou 1963. - ↑ Althusser 1972.
Bibliography
Articles and capacity
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- Boesche, Roger (1990). "Fearing Monarchs and Merchants: Montesquieu's Two Theories of Despotism". The Western Political Quarterly. 43 (4): 741–761. doi:x.1177/106591299004300405. JSTOR 448734. CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Devletoglou, Nicos E. (1963). "Montesquieu and the Wealth of Nations". The Canadian Journal of Economics and Political Science. 29 (1): 1–25. JSTOR 139366. CS1 maint: ref=harv (link)<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
- Lutz, Donald S. (1984). "The Relative Influence of European Writers on Late Eighteenth-Century American Political Thought". American Political Science Review. 78 (i): 189–197. doi:10.2307/1961257. JSTOR 1961257. CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Person, James Jr., ed., "Montesquieu" (excerpts from chap. viii). in Literature Criticism from 1400 to 1800 (Gale Publishing: 1988), vol. 7, pp. 350–352. CS1 maint: multiple names: authors list (link) CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tomaselli, Sylvana. "The spirit of nations". In Mark Goldie and Robert Wokler, eds., The Cambridge History of Eighteenth-Century Political Thought (Cambridge: Cambridge University Press, 2006). pp. nine–39.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Books
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- Althusser, Louis, Politics and History: Montesquieu, Rousseau, Marx (London and New York, NY: New Left Books, 1972).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Auden, West. H.; Kronenberger, Louis, The Viking Book of Aphorisms (New York, NY: Viking Press, 1966).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Balandier, Georges, Political Anthropology (London: Allen Lane, 1970).<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
- Berman, Ric (2012), The Foundations of Modern Freemasonry: The Grand Architects—Political Change and the Scientific Enlightenment, 1714–1740 (Eastbourne: Sussex Academic Press, 2012).<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
- Pangle, Thomas, Montesquieu's Philosophy of Liberalism (Chicago, IL: Academy of Chicago Press, 1973).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Pocock, D. F., Social Anthropology (London and New York, NY: Sheed and Ward, 1961).<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
- Ransel, David 50., The Politics of Catherinian Russian federation: The Panin Party (New Oasis, CT: Yale University Printing, 1975). <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Schaub, Diana J., Erotic Liberalism: Women and Revolution in Montesquieu's 'Persian Messages' (Lanham, Physician: Rowman & Littlefield, 1995).<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
- Shackleton, Robert, Montesquieu; a Critical Biography (Oxford: Clarendon Press, 1961).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Shklar, Judith, Montesquieu (Oxford Past Masters series). (Oxford and New York, NY: Oxford Academy Printing, 1989).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Spurlin, Paul Chiliad., Montesquieu in America, 1760–1801 (Baton Rouge: Louisiana Country University Press, 1941; reprint, New York: Octagon Books, 1961).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
External links
- Works by Montesquieu at Project Gutenberg
- Works by Montesquieu at LibriVox (public domain audiobooks)
- Gratuitous full-text works online
- The Spirit of Laws (Volume 1) 1748 English sound
- Complete ebooks collection of Montesquieu in French.
- Montesquieu, "Notes on England"
- Montesquieu in The Catholic Encyclopedia.
- Montesquieu in The Stanford Encyclopedia of Philosophy.
- Timeline of Montesquieu's Life
- Château Saint Ahon - Historic estate once owned by Charles de Montesquieu
- (French) Lettres persanes at athena.unige.ch
Source: https://infogalactic.com/info/Montesquieu
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