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Le Siècle des Lumières, également connu sous le nom d'âge de la raison, Enlightenment en Angleterre ou Aufklärung en Allemagne, couvre largement le XVIIIe siècle. Imaginez cette époque fascinante où de nouvelles idées bouillonnent, où des philosophes audacieux redéfinissent la politique, la science, et même la société elle-même. Dans cet épisode, nous allons découvrir comment des esprits brillants comme Voltaire, Rousseau et Diderot ont utilisé la puissance de la plume pour défier les rois et les traditions, et comment leurs idées ont allumé la mèche de révolutions.#4eme #2nde #français #lettres #philosophie***T'as qui en Histoire ? * : le podcast qui te fait aimer l'HistoirePour rafraîchir ses connaissances, réviser le brevet, le bac, ses leçons, apprendre et découvrir des sujets d'Histoire (collège, lycée, université)***✉️ Contact: tasquienhistoire@gmail.com***Suivez le podcast sur les réseaux sociaux***Instagram : @tasquienhistoireThreads : @tasquienhistoireTwitter : @AsHistoire Facebook : https://www.facebook.com/TasQuiEnHistoire*** Credits Son ***France 2 / Les Aventures du jeune Voltaire - bande-annoncehttps://www.youtube.com/watch?v=MH6mdswVhT8 @MusopenBach Concerto for 2 Harpsichords in C major, BWV 1061https://musopen.org/music/3505-concerto-for-2-harpsichords-in-c-major-bwv-1061/ Rameau: Les Indes galantes - BBC Proms 2013https://www.youtube.com/watch?v=uZtWNZ_U_f8 Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

durée : 00:57:05 - Autant en emporte l'Histoire - par : Stéphanie Duncan - Rousseau, le citoyen de Genève et Diderot, le fils d'horloger de Langres, se sont rencontrés en 1742 à Paris. Ces deux brillants esprits ne se quitteront plus. Mais au fil des années, l'auteur du Contrat social et le maître d'œuvre de l'Encyclopédie, devenus célèbres, vont se brouiller à mort... - invités : Franck SALAUN - Franck Salaün : Professeur de littérature française du XVIIIème siècle à l'Université de Montpellier - réalisé par : Anne WEINFELD

Esta semana, na estante, a “Carta Sobre o Comércio dos Livros”, de Denis Diderot; a paixão do futebol por Carlos Maria Bobone em “O Jogo da Glória”; a “Maria da Fonte”, contada por Camilo Castelo Branco; e o “Dicionário de Proust”, de João Pedro Vala. See omnystudio.com/listener for privacy information.

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

The boys pay tribute to Val Kilmer in light of his tragic death and then spend a good hour up their own butts talking about cinema before professor CHO jumps in with a history lesson on Catherine The Great! Go to WeLoveCorey.com to hear Corey's latest essay and Pro CHO segment on Martin Luther King Jr! TraeCrowder.com for tickets to see Trae! StayFancyMerch.com for swag from the show! Sponsors: Go to BlueChew.com and use promo code POA to try BlueChew FREE! Head to TurtleBeach.com and use code POA for 10% off your entire order of great gaming headphones! Mando's Starter Pack is perfect for new customers. It comes with a Solid Stick Deodorant, Cream Tube Deodorant, two free products of your choice (like Mini Body Wash and Deodorant Wipes), and free shipping. As a special offer for listeners, new customers get $5 off a Starter Pack with our exclusive code. That equates to over 40% off your Starter Pack Use code POA at ShopMando.com. S-H-O-P-M-A-N-D-O.COM. PLEASE support our show and tell them we sent you. Smell fresher, stay drier, and boost your confidence from head to toe with Mando!       Sources:Books:• Massie, Robert K. Catherine the Great: Portrait of a Woman. Random House, 2011.• Rounding, Virginia. Catherine the Great: Love, Sex, and Power. St. Martin's Press, 2006.• Montefiore, Simon Sebag. The Romanovs: 1613–1918. Knopf, 2016.• Catherine II. Memoirs of Catherine the Great. Translated by Mark Cruse and Hilde Hoogenboom, Modern Library, 2005.Letters• Correspondence with Voltaire and Diderot. Many of their letters to and from Catherine are collected in academic volumes and archives.Academic Articles & Journals:.Online• Encyclopædia Britannica. “Catherine the Great.” britannica.com• HistoryExtra (BBC). • Hermitage Museum Official Website. Join this channel to get access to perks: https://www.youtube.com/channel/UCE_luEVRgClC6dPceGVEZeg/join

Cap

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1==================================================== DEVOCIÓN MATUTINA PARA JÓVENES 2025“HOY ES TENDENCIA”Narrado por: Daniel RamosDesde: Connecticut, USAUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church===================|| www.drministries.org ||===================13 de MarzoLamento por una bata«Por supuesto, la religión cristiana hace que nuestra vida sea mucho mejor, pero solo cuando uno está contento con lo que tiene». 1 Timoteo 6: 6, TLAEn 1768, el filósofo francés Denis Diderot escribió un ensayo titulado Lamento por separarse de mi vieja bata, en el que cuenta cómo una bendición se transformó en maldición.La historia cuenta que Diderot recibió como regalo una hermosa bata roja, confeccionada con la seda más fina de la época. Quedó deslumbrado por la prenda y la llevaba con alegría. No obstante, pronto se percató de que el resto de sus pertenencias parecían de mal gusto en comparación con la exquisita bata roja. Determinado a igualar el nivel de elegancia, decidió mejorar sus otras posesiones. Cambió su antiguo sillón de paja por uno tapizado en cuero marroquí, reemplazó su antiguo escritorio por uno mucho más elegante, y sustituyó los cuadros «viejos y feos» que antes disfrutaba por obras más nuevas y costosas. Este cambio de estilo llevó a otro, y poco tiempo después, Diderot se encontraba en bancarrota.Angustiado, escribió: «Yo era el amo absoluto de mi vieja bata, pero me he convertido en esclavo de la nueva». En 1988, Grant McCracken se inspiró en la experiencia de Diderot para acuñar la expresión «efecto Diderot», que describe cómo la adquisición de una nueva posesión puede desencadenar una espiral de consumo que conduce a la ruina.Hoy resulta fácil caer presa del «efecto Diderot», pues con solo tocar unas cuantas veces la pantalla de tu teléfono puedes comprar casi cualquier cosa. Por eso hay tantas personas que luchan por superar la oniomanía (adicción a las compras) y el sobreendeudamiento.Como a Dios le importa cada aspecto de nuestra vida, dejó en su Palabra consejos relacionados con las deudas, el dinero y nuestra actitud hacia los bienes materiales. En el versículo de hoy, Pablo le dice a Timoteo que el cristianismo está íntimamente ligado a una actitud saludable hacia las posesiones. De allí que vivir contentos con lo que tenemos es una «gran ganancia» (RV95).En la época del «solo se vive una vez» la palabra «contentamiento» no encuentra cabida en el léxico de muchos, pero vivir toda la vida endeudados es peor que tener que contentarse con lo que se tiene. ¿Qué camino escogerás tú? ¿Caerás presa del efecto Diderot o le pedirás a Dios que, mientras te encaminas hacia tus metas, te ayude a estar feliz con lo que hoy ya tienes? 

Encontramos o humorista Ricardo Araújo Pereira em todo o lado: está na televisão, nos jornais e livros e nessa nova forma de fazer rádio, o podcast. Passou vários anos a criar sketches para a rádio — e agora revela que equaciona voltar a acordar cedo para fazer a rubrica “Mixórdia de Temáticas”, na Rádio Comercial, durante um tempo. Em entrevista a Magda Cruz, fala sobre o novo livro “O que é que eu estou aqui a fazer - João Francisco Gomes conversa com Ricardo Araújo Pereira sobre Deus, a fé, o humor e a morte” (editado pela Tinta-da-China), sobre o seu interesse em colecionar diferentes Bíblias e do pouco interesse que o cardeal Tolentino Mendonça tem em se tornar papa (e de como isso faz dele um bom candidato a substituir Francisco). Neste episódio do podcast “Ponto Final, Parágrafo”, o comediante recorda várias histórias que inclui nos dois volumes de “Coisa que não Edifica nem Destrói”, que surgem do podcast homónimo de Ricardo, na SIC, e reflete sobre o papel da crónica humorística no espaço mediático.Enquanto coordenador da coleção de Literatura de Humor da Tinta-da-China, que já editou livros de Dickens, de Diderot e de Mark Twain, exemplo, revela que títulos gostava de ver publicados.Quanto a uma futura biografia do humorista, diz que não é uma realidade, apesar de já ter sido abordado para isso. Não por ser cedo traçar o retrato de vida de Ricardo, mas por achar que seria desinteressante. Considera contribuir no Patreon para ter acesso a episódios bónus, crónicas e novas rubricas: patreon.com/pontofinalparagrafoContacto do podcast: pontofinalparagrafo.fm@gmail.comSegue o Ponto Final, Parágrafo nas redes sociais: Instagram, Twitter e FacebookProdução, apresentação e edição: Magda CruzGenérico: Nuno ViegasLogótipo: Gonçalo Pinto com fotografia de João Pedro MoraisFoto: João Pedro Morais

Acquista il mio nuovo libro, “Anche Socrate qualche dubbio ce l'aveva”: https://amzn.to/3wPZfmCCosa pensava Diderot, il padre dell'Enciclopedia? Che visione aveva di Dio, del mondo e della filosofia?Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

Manchmal, so Jan Weiler, beneide er seine Kinder, weil sie so viel Dinge noch brauchen. Bei ihnen seien noch nicht sämtliche Entscheidungen getroffen: Neue Stühle oder welche vom Flohmarkt? Aus dem Glas oder aus der Flasche trinken? Müssen alle Bilder gerahmt werden? Averna oder Ramazotti? Es dauere lange, bis all diese Fragen alle geklärt sind und am Ende sei man dann erwachsen. Gerade hat unser Kolumnist erlebt, wie sein Sohn sich wochenlang damit beschäftigt hat, einen Sessel für sein WG-Zimmer zu erwerben...

Contrairement à ce que prétendent les religions, l'athéisme n'est pas une opinion : c'est une véritable philosophie qui a commencé il y a plus de 2500 ans, et qui s'est poursuivie à travers les époques malgré d'innombrables persécutions. Des Présocratiques à nos jours — en passant par les "Lumières radicales" — l'histoire de l'athéisme est un fil rouge qui permet aussi de comprendre toute l'histoire de la philosophie.➔ Regardez la version vidéo de cet épisode : https://youtu.be/0396m_LByjY➔ Rejoignez-moi sur Patreon : https://www.patreon.com/ParoledephilosopheMembre du Label Tout Savoir. Régies publicitaires : PodK et Ketil Media._____________Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Giancarla Bertero"Giambattista Bodoni da Saluzzo all'Europa"Fusta Editorewww.fustaeditore.itTra i numerosi saluzzesi illustri Giambattista Bodoni è il più noto a livello internazionale. La sua opera di disegnatore di caratteri costituisce una pietra miliare nella storia della tipografia e al tempo stesso, trascorsi più di due secoli, è ancora ben presente, nella nostra quotidianità: marchi noti come IBM ed Emporio Armani veicolano i loro messaggi pubblicitari attraverso i caratteri bodoni e i loro ridisegni, il giornale La Repubblica, collane editoriali come la Biblioteca Universale Rizzoli (BUR), l'editoria di qualità li hanno scelti a garanzia di leggibilità ed eleganza. Tuttavia Bodoni non ha soltanto creato caratteri, ci ha lasciato un modello d'impaginazione, opera di studio e di gusto personale, in un momento in cui la tipografia era decaduta rispetto ai primi maestri rinascimentali e i prodotti editoriali che circolavano erano poco leggibili. Il libro racconta la vicenda umana e professionale di un uomo, che lavorando con rigore e tenacia ha inventato quell'arte che oggi esiste, ma che prima di lui non c'era: l'arte grafica ovvero il graphic design.Giambattista Bodoni (Saluzzo 1740- Parma 1813) è stato tipografo secondo l'idea dell'Encyclopédie di Diderot e D'Alembert, ovvero stampatore, disegnatore, incisore e fonditore di caratteri, nonché editore, impegnato a curare le varie fasi di produzione dei libri e il rapporto con committenti, mecenati, autori, come testimonia il suo archivio di dodicimila lettere. Il francese Firmin Didot e Bodoni inventarono il carattere romano moderno, chiudendo l'era dei tipi umanistici. Didot lo usò per primo nel 1784 e Bodoni lo perfezionò per tutta la vita ricercando le giuste proporzioni e l'armonia perfetta. Tre città, Saluzzo, Roma e Parma furono di importanza capitale per la sua affermazione professionale. Nella città natale compì i primi studi e la famiglia di tipografi gli diede i primi rudimenti dell'arte, a Roma svolse l'apprendistato nell'ambiente cosmopolita della stamperia poliglotta della congregazione di Propaganda Fide. Con questo bagaglio rispose all'invito del duca di Parma di creare dal nulla una tipografia di Stato, che nel giro di pochi anni divenne un'attrattiva celebre in città per viaggiatori colti nell'epoca del Grand Tour. Carlo Dionisotti ha scritto che tra Sette e Ottocento, subito al di sotto dello scultore Antonio Canova, il rappresentante più noto della cultura italiana non fu un letterato, un Monti, Foscolo o Alfieri ma il tipografo Bodoni. Giancarla Bertero non tralascia alcun aspetto della biografia, della produzione editoriale del Saluzzese e del contesto in cui si svolse, riportando talvolta notizie inedite o poco note. Di capitolo in capitolo percorre l'itinerario bodoniano, con successi, difficoltà e riconoscimenti ufficiali come il premio all'Esposizione Universale di Parigi del 1806, vincendo la concorrenza di Didot, e l'apprezzamento del re di Napoli Gioacchino Murat per la stampa dei classici francesi. Completa l'opera una rassegna sintetica dei ridisegni dei caratteri Bodoni nel corso del Novecento e fino ai giorni nostri.Giancarla BerteroDopo la Laurea in materie letterarie conseguita all'Università di Torino e il lavoro di catalogazione alla Biblioteca Centro Rete di Pinerolo, dal 1988 al 2018 è stata direttrice della Biblioteca Civica e della sezione storica di Saluzzo. Ha riordinato gli oltre 17.000 volumi del patrimonio librario antico della Città, comprendente la prestigiosa collezione bodoniana e ha contribuito a far conoscere e a valorizzare il patrimonio storico-artistico comunale attraverso l'allestimento di mostre, l'organizzazione di convegni, attività didattiche, visite guidate rivolte agli studenti e al pubblico adulto, conferenze e studi. Sono numerose le sue pubblicazioni, tra le quali quelle relative a Bodoni sono le seguenti: Il disegno di Bodoni, in AND Rivista di Architetture, Città e Architetti, Firenze, 2017, n. 31; l'introduzione alla riproduzione anastatica dell'Oratio Dominica, Savigliano, L'Artistica Editrice, 2008; Biografia di G.B. Bodoni, L'opera di G.B. Bodoni, Le edizioni illustrate, Volumi di tecnica tipografica, in La collezione bodoniana della Biblioteca Civica di Saluzzo, cd-rom, Comune di Saluzzo - Fondazione Cassa di Risparmio di Saluzzo, 2003; ha curato il volume La Collezione Bodoniana della Biblioteca Civica di Saluzzo, Collegno, Altieri, 1995.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Der Geiger Johannes Pramsohler und das von ihm gegründete Ensemble "Diderot" vereinen akribisches Quellenstudium und affektgeladenes Musizieren. Ihr aktuelles Album entstand gemeinsam mit dem argentinischen Bassisten Nahuel di Pierro. Italienische Barockarien, die buchstäblich "in die Tiefe gehen".

Dare to know and think! This was Kant's calling in his famous 1784 essay "What is Enlightenment?" Find out more! 

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Nous sommes le 15 mars 1801, à Saint-Pétersbourg. Le chargé d'affaires autrichien note : « La terreur a pris la fuite et la gaieté règne dans la capitale. » Que s'est-il passé ? Trois jours plus tôt, Paul Ier, le tsar, fils illégitime de la grande Catherine, est mort assassiné. D'autres témoins s'expriment, comme ce jeune officier, Sabloukov : « Dès que la nouvelle se répandit (…) on vit aussitôt apparaître les coiffures à la Titus et disparaître les queues ; on coupa les boucles, on raccourcit les pantalons ; les rues se remplirent de chapeaux à bords ronds et de bottes à revers (…) Les cochers retrouvèrent leur allure habituelle et leurs cris d'antan. » Vandeul, le petit-fils de Diderot , alors jeune attaché d'ambassade à Berlin, écrit à sa mère : «Il circule déjà beaucoup de bruits sur les causes de la mort de cet empereur, et il y a des raisons pour et contre, mais je ne crois aucune opinion fondée à cet égard sur des preuves certaines ; il ne serait pas impossible comme on le dit, que Paul fût mort à l'aide de son médecin, mais personne du moins ici ne serait du secret et un bruit pareil semble trop hasardé. Ce qu'il y a de certain, c'est que les Russes voyageurs ou exilés que nous avons dans cette ville sont d'une joie extrême et qu'ils sont loin de regretter celui qu'ils appellent Robespierre Paul. Cette nouvelle étant venue ici le jour de vendredi saint, un général russe disait qu'heureusement le défunt ne ressusciterait pas le troisième jour… » Ainsi passe la gloire de Paul Ier, un Tsar au bord de la folie, un tyran shakespearien. Invité : Alain Blondy « Paul Ier – La folie d'un tsar » Editions Perrin. Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

In the late-18th century, a group of publishers in what historian Robert Darnton calls the "Fertile Crescent" — countries located along the French border, stretching from Holland to Switzerland — pirated the works of prominent (and often banned) French writers and distributed them in France, where laws governing piracy were in flux and any notion of "copyright" very much in its infancy. Piracy was entirely legal and everyone acknowledged — tacitly or openly — that these pirated editions of works by Rousseau, Voltaire, and Diderot, among other luminaries, supplied a growing readership within France, one whose needs could not be met by the monopolistic and tightly controlled Paris Guild. Darnton's book Pirating and Publishing: The Book Trade in the Age of Enlightenment (Oxford UP, 2021) focuses principally on a publisher in Switzerland, one of the largest and whose archives are the most complete. Through the lens of this concern, he offers a sweeping view of the world of writing, publishing, and especially bookselling in pre-Revolutionary France--a vibrantly detailed inside look at a cut-throat industry that was struggling to keep up with the times and, if possible, make a profit off them. Featuring a fascinating cast of characters — lofty idealists and down-and-dirty opportunists — this new book expands upon on Darnton's celebrated work on book-publishing in France, most recently found in Literary Tour de France. Pirating and Publishing reveals how and why piracy brought the Enlightenment to every corner of France, feeding the ideas that would explode into revolution. Zach McCulley (@zamccull) is a historian of religion and literary cultures in early modern England and PhD candidate in History at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices

De Montesquieu et Voltaire à Rousseau et Diderot, les belles plumes du XVIIIe siècle furent aussi de bonnes fourchettes. Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

durée : 00:11:09 - "Fra l'ombre e gl'orrori" l'album de Nahuel Di Pierro avec l'Ensemble Diderot et Johannes Pramsohler - Un récital de la basse Nahuel Di Pierro qui explore 100 ans de l'histoire de l'opéra, de Monteverdi à Handel, en compagnie de l'Ensemble Diderot dirigé Johannes Pramsohler

durée : 00:11:09 - "Fra l'ombre e gl'orrori" l'album de Nahuel Di Pierro avec l'Ensemble Diderot et Johannes Pramsohler - Un récital de la basse Nahuel Di Pierro qui explore 100 ans de l'histoire de l'opéra, de Monteverdi à Handel, en compagnie de l'Ensemble Diderot dirigé Johannes Pramsohler

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo En compagnie de l'historien Thierry Sarmant, nous découvrons Catherine II de Russie, ou Catherine la Grande.Catherine, c'est l'impératrice qui a transformé la Russie en un empire puissant et influent au XVIIIe siècle. Née en Allemagne, elle arrive en Russie pour épouser le tsarévitch Pierre III. Son destin bascule lorsqu'elle prend le pouvoir en 1762 après un coup d'État contre son propre mari, devenant l'une des femmes les plus puissantes de son époque. Visionnaire, elle modernise le pays, développe les arts et la culture, et s'entoure des plus grands penseurs des Lumières, comme Voltaire et Diderot. Sa vie est marquée par des passions, des alliances stratégiques, et une ambition sans limite. Mais derrière l'image de l'impératrice éclairée se cache une dirigeante implacable, prête à tout pour défendre son empire. Catherine la Grande, c'est l'histoire d'une femme fascinante, à la fois réformatrice et conquérante, qui laisse un héritage impressionnant et inspire encore aujourd'hui.BibliographiePierre le Grand, Thierry Sarmant Acheter le livreCatherine II de Russie, Thierry Sarmant Acheter le livre Louis XV, l'inconnu bien-aimé, Yves Combeau et Thierry Sarmant Acheter le livre

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo En compagnie de l'historien Thierry Sarmant, nous découvrons Catherine II de Russie, ou Catherine la Grande.Catherine, c'est l'impératrice qui a transformé la Russie en un empire puissant et influent au XVIIIe siècle. Née en Allemagne, elle arrive en Russie pour épouser le tsarévitch Pierre III. Son destin bascule lorsqu'elle prend le pouvoir en 1762 après un coup d'État contre son propre mari, devenant l'une des femmes les plus puissantes de son époque. Visionnaire, elle modernise le pays, développe les arts et la culture, et s'entoure des plus grands penseurs des Lumières, comme Voltaire et Diderot. Sa vie est marquée par des passions, des alliances stratégiques, et une ambition sans limite. Mais derrière l'image de l'impératrice éclairée se cache une dirigeante implacable, prête à tout pour défendre son empire. Catherine la Grande, c'est l'histoire d'une femme fascinante, à la fois réformatrice et conquérante, qui laisse un héritage impressionnant et inspire encore aujourd'hui.BibliographiePierre le Grand, Thierry Sarmant Acheter le livreCatherine II de Russie, Thierry Sarmant Acheter le livre Louis XV, l'inconnu bien-aimé, Yves Combeau et Thierry Sarmant Acheter le livre

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo En compagnie de l'historien Thierry Sarmant, nous découvrons Catherine II de Russie, ou Catherine la Grande.Catherine, c'est l'impératrice qui a transformé la Russie en un empire puissant et influent au XVIIIe siècle. Née en Allemagne, elle arrive en Russie pour épouser le tsarévitch Pierre III. Son destin bascule lorsqu'elle prend le pouvoir en 1762 après un coup d'État contre son propre mari, devenant l'une des femmes les plus puissantes de son époque. Visionnaire, elle modernise le pays, développe les arts et la culture, et s'entoure des plus grands penseurs des Lumières, comme Voltaire et Diderot. Sa vie est marquée par des passions, des alliances stratégiques, et une ambition sans limite. Mais derrière l'image de l'impératrice éclairée se cache une dirigeante implacable, prête à tout pour défendre son empire. Catherine la Grande, c'est l'histoire d'une femme fascinante, à la fois réformatrice et conquérante, qui laisse un héritage impressionnant et inspire encore aujourd'hui.BibliographiePierre le Grand, Thierry Sarmant Acheter le livreCatherine II de Russie, Thierry Sarmant Acheter le livre Louis XV, l'inconnu bien-aimé, Yves Combeau et Thierry Sarmant Acheter le livre

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo En compagnie de l'historien Thierry Sarmant, nous découvrons Catherine II de Russie, ou Catherine la Grande.Catherine, c'est l'impératrice qui a transformé la Russie en un empire puissant et influent au XVIIIe siècle. Née en Allemagne, elle arrive en Russie pour épouser le tsarévitch Pierre III. Son destin bascule lorsqu'elle prend le pouvoir en 1762 après un coup d'État contre son propre mari, devenant l'une des femmes les plus puissantes de son époque. Visionnaire, elle modernise le pays, développe les arts et la culture, et s'entoure des plus grands penseurs des Lumières, comme Voltaire et Diderot. Sa vie est marquée par des passions, des alliances stratégiques, et une ambition sans limite. Mais derrière l'image de l'impératrice éclairée se cache une dirigeante implacable, prête à tout pour défendre son empire. Catherine la Grande, c'est l'histoire d'une femme fascinante, à la fois réformatrice et conquérante, qui laisse un héritage impressionnant et inspire encore aujourd'hui.BibliographiePierre le Grand, Thierry Sarmant Acheter le livreCatherine II de Russie, Thierry Sarmant Acheter le livre Louis XV, l'inconnu bien-aimé, Yves Combeau et Thierry Sarmant Acheter le livre

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo En compagnie de l'historien Thierry Sarmant, nous découvrons Catherine II de Russie, ou Catherine la Grande.Catherine, c'est l'impératrice qui a transformé la Russie en un empire puissant et influent au XVIIIe siècle. Née en Allemagne, elle arrive en Russie pour épouser le tsarévitch Pierre III. Son destin bascule lorsqu'elle prend le pouvoir en 1762 après un coup d'État contre son propre mari, devenant l'une des femmes les plus puissantes de son époque. Visionnaire, elle modernise le pays, développe les arts et la culture, et s'entoure des plus grands penseurs des Lumières, comme Voltaire et Diderot. Sa vie est marquée par des passions, des alliances stratégiques, et une ambition sans limite. Mais derrière l'image de l'impératrice éclairée se cache une dirigeante implacable, prête à tout pour défendre son empire. Catherine la Grande, c'est l'histoire d'une femme fascinante, à la fois réformatrice et conquérante, qui laisse un héritage impressionnant et inspire encore aujourd'hui.BibliographiePierre le Grand, Thierry Sarmant Acheter le livreCatherine II de Russie, Thierry Sarmant Acheter le livre Louis XV, l'inconnu bien-aimé, Yves Combeau et Thierry Sarmant Acheter le livre

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo En compagnie de l'historien Thierry Sarmant, nous découvrons Catherine II de Russie, ou Catherine la Grande.Catherine, c'est l'impératrice qui a transformé la Russie en un empire puissant et influent au XVIIIe siècle. Née en Allemagne, elle arrive en Russie pour épouser le tsarévitch Pierre III. Son destin bascule lorsqu'elle prend le pouvoir en 1762 après un coup d'État contre son propre mari, devenant l'une des femmes les plus puissantes de son époque. Visionnaire, elle modernise le pays, développe les arts et la culture, et s'entoure des plus grands penseurs des Lumières, comme Voltaire et Diderot. Sa vie est marquée par des passions, des alliances stratégiques, et une ambition sans limite. Mais derrière l'image de l'impératrice éclairée se cache une dirigeante implacable, prête à tout pour défendre son empire. Catherine la Grande, c'est l'histoire d'une femme fascinante, à la fois réformatrice et conquérante, qui laisse un héritage impressionnant et inspire encore aujourd'hui.BibliographiePierre le Grand, Thierry Sarmant Acheter le livreCatherine II de Russie, Thierry Sarmant Acheter le livre Louis XV, l'inconnu bien-aimé, Yves Combeau et Thierry Sarmant Acheter le livre

Episode: 1262 An 18-century environmental disaster in Brittany, France.  Today, an 18th-century environmental disaster.

En juillet 1762, Catherine, épouse de Pierre III, orchestre un coup d'État avec l'aide de son amant Grigori Orlov, renversant son mari, détesté par le peuple russe. Tandis que Pierre III est emprisonné, Catherine se présente à la foule avec son fils Paul, consolidant son image de leader proche du peuple. Couronnée impératrice en septembre, elle règne d'une main de fer tout en se présentant comme une despote éclairée, influencée par les Lumières et les penseurs tels que Diderot et Voltaire. Son règne est marqué par une expansion territoriale considérable, mais aussi par le renforcement du pouvoir de la noblesse, au détriment des paysans. En 1773, une révolte menée par le cosaque Emelian Pougatchev, prétendant être Pierre III, menace son trône. Catherine réprime violemment cette insurrection, confirmant son contrôle. Malgré ses réformes éducatives et sociales, elle échoue à abolir le servage. Son héritage impérial est grand, mais son fils Paul Ier, instable, hérite d'un empire en pleine mutation, préparant le terrain pour Alexandre Ier. Merci pour votre écoute Retrouvez l'ensemble des épisodes de l'Heure H sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/22750 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

durée : 00:31:52 - Fictions / Théâtre et Cie - Que se passe-t-il lorsqu'un aveugle recouvre la vue ? Comment parvient-il à concilier ce que ses sens lui ont appris lorsqu'il ne voyait pas et ce que ses yeux voient ? Une remise en cause de la réalité telle que nous la percevons, remise en cause dont la hardiesse vaudra la prison à son auteur. - invités : Pierre Arditi Comédien français

durée : 01:11:11 - Fictions / Théâtre et Cie - En hommage à Don Quichotte et Sancho Panza, nous avons choisi de faire entendre leurs héritiers, Jacques et son maître, saluant une œuvre fondée sur "la raison, le pluralisme de la pensée et la tolérance" comme l'écrit Milan Kundera. - invités : François Morel Chroniqueur radio, chanteur et comédien; Anne Alvaro comédienne

durée : 00:31:52 - Fictions / Théâtre et Cie - Que se passe-t-il lorsqu'un aveugle recouvre la vue ? Comment parvient-il à concilier ce que ses sens lui ont appris lorsqu'il ne voyait pas et ce que ses yeux voient ? Une remise en cause de la réalité telle que nous la percevons, remise en cause dont la hardiesse vaudra la prison à son auteur. - invités : Pierre Arditi Comédien français

durée : 01:11:11 - Fictions / Théâtre et Cie - En hommage à Don Quichotte et Sancho Panza, nous avons choisi de faire entendre leurs héritiers, Jacques et son maître, saluant une œuvre fondée sur "la raison, le pluralisme de la pensée et la tolérance" comme l'écrit Milan Kundera. - invités : François Morel Chroniqueur radio, chanteur et comédien; Anne Alvaro comédienne

Lorenzo Flabbi"Babel Festival"Bellinzona, 12 - 15 settembre 2024www.babelfestival.comSabato 14 | Gli incontri letterariTeatro Sociale | Bellinzona10.00-12.00 >> Engagée? Lorenzo Flabbi, traduttore di Annie Ernaux, il poeta Massimo Gezzi e la scrittrice e giornalista Sara Rossi Guidicelli, autrice di un libro e di uno spettacolo sulla Monteforno, la più grande acciaieria del Ticino, riflettono sul rapporto tra letteratura, impegno civile e temi sociali ai microfoni di Moby Dick. In collaborazione con RSI Rete Due.18.00-19.00 >> Odissea delle ragazze dell'Est. Se in Les cosmonautes ne font que passer Elitza Gueorguieva raccontava il suo sogno di bambina nella Bulgaria comunista: diventare Yuri Gagarin, in Odyssée des filles de l'Est realizza il suo sogno di adolescente: andare in Francia, il paese dei marciapiedi senza buche, dei tram parlanti e della libertà, «perché lì non c'è tua madre». Così seguiamo le sue vicende di giovane punk studentessa di cinema in parallelo con quelle di Dora, compatriota costretta a prostituirsi, mentre di pagina in pagina, con i suoi Larousse sempre alla mano, Elitza reinventa la sua lingua d'adozione e smonta uno a uno i cliché che si attaccano alla pelle delle «ragazze dell'Est». Con lei sul palco, Lorenzo Flabbi, che l'ha tradotta per Babel.Nel 2024 Babel si rivolge alla Francia, la nazione dove forse più che altrove in Europa letteratura e pensiero filosofico – da Diderot e Voltaire fino a Sartre, De Beauvoir e Camus, passando per i grandi romanzi ottocenteschi di Hugo e Zola – si sono confrontati intimamente con le questioni sociali, dando vita ad alcune delle più significative opere letterarie dell'Occidente.Babel France va in cerca delle metamorfosi contemporanee di questa grande tradizione, ne indaga tecniche e strumenti, si chiede quali sono le problematiche con cui oggi sembra imprescindibile fare i conti – le differenze di classe, il passato coloniale, il neoliberalismo, la deturpazione del paesaggio, la crisi climatica, il capitalismo finanziario? – e come queste si traducono in letteratura per poi ritradursi in una più acuta coscienza del mondo.Babel France invita autrici e autori che, lontani dal mero messaggio politico, mischiando e a volte stravolgendo i generi, provano a rendere una testimonianza complessa e stratificata dei traumi e delle aspirazioni di un intero paese, e di come questi si ripercuotono sui singoli individui. Perché la letteratura, per sua stessa vocazione, riporta continuamente alla dimensione umana e ci svela ciò che i densi manuali di teoria politica o di sociologia non riusciranno mai a prevedere.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Who is Catherine the Great and why is she popular?  Slow Russian Podcast Transcript and audio download for $20 – https://russian.fromzerotofluency.com/courses/slowrussian  Join my free email course with A LOT of useful materials for self-learning – http://realrussianclub.com/subscribe  My premium step-by-step course for Russian language learners – https://russian.fromzerotofluency.com/ Get all three levels together and save $102 – https://russian.fromzerotofluency.com/bundles/all-of-from-zero-to-fluency  UNDERSTANDING RUSSIA (new cultural course, no knowledge of Russian language required)–  https://russian.fromzerotofluency.com/courses/understanding-russia    Transcript: Екатерина II, также известная как Екатерина Великая, правила Российской империей в 18 веке. Она является одной из самых известных и влиятельных фигур в истории России. Екатерина пришла к власти после свержения своего мужа, Петра III, и вошла в историю как просвещённый монарх, активно содействовавший расширению и модернизации России. Екатерина провела ряд важных реформ, направленных на укрепление государственной власти и развитие культуры. Её правление ознаменовалось значительными территориальными приобретениями, включая включение Крыма и частей Польши. Екатерина также активно взаимодействовала со многими выдающимися умами своего времени, включая Вольтера и Дидро, и её вклад в развитие идеалов Просвещения в России был значителен. Екатерина не смогла полностью преодолеть устойчивые феодальные порядки, и крепостное право оставалось неизменным до конца её царствования. Её правление оставило глубокий след в истории России. Translation: Catherine II, also known as Catherine the Great, ruled the Russian Empire in the 18th century. She is one of the most famous and influential figures in Russian history. Catherine came to power after overthrowing her husband, Peter III, and entered history as an enlightened monarch who actively contributed to the expansion and modernization of Russia. Catherine carried out a number of important reforms aimed at strengthening state power and developing culture. Her reign was marked by significant territorial acquisitions, including the inclusion of Crimea, and parts of Poland. Catherine also actively interacted with many of the leading minds of her time, including Voltaire and Diderot, and her contribution to the development of Enlightenment ideals in Russia was significant. Catherine was unable to completely overcome the entrenched feudal orders, and serfdom remained unchanged until the end of her reign. Her rule left a deep mark in the history of Russia. *** Slow Russian Podcast Transcript and audio download for $20 – https://russian.fromzerotofluency.com/courses/slowrussian  Join my free email course with A LOT of useful materials for self-learning – http://realrussianclub.com/subscribe  My premium step-by-step course for Russian language learners – https://russian.fromzerotofluency.com/ Get all three levels together and save $102 – https://russian.fromzerotofluency.com/bundles/all-of-from-zero-to-fluency  UNDERSTANDING RUSSIA (new cultural course, no knowledge of Russian language required)–  https://russian.fromzerotofluency.com/courses/understanding-russia 

Send us a Text Message.Today, we wrap up the series of this remarkable woman. From meeting Voltaire, Benjamin Franklin, and Denis Diderot, Dashkova would become the first woman to lead a major science academy. Support the Show.

Good morning, everybody. Lee Brower here. Welcome to this edition of Meaningful Monday. I am grateful to be here. I am glad to be here. Have you ever heard of the Diderot effect? Few of you probably have. I had never heard about it until just reading recently, and I was able to link several things to it. So let's talk about where did the Diderot effect come from? It came from the 17th century from a man, French philosopher by the name of Denis Diderot. And what he did is he put together a book he called his encyclopedia, but had all All of the great philosophers, Voltaire, et cetera, brought together on how to run governments, how to put the, and it became well-known and kind of a guideline for a lot of the governments. And Catherine the Great saw it. She wanted to get it somehow. So happens that Diderot, after his fourth child, needed money. So she came in and bought it from him. She let him be the librarian for the rest of his life, but she was able then to access it and use it in her own governing and her enlightenment period going forward. word. One of the things that he talked about later that he wrote about, he said, you know, it was really interesting because when I had that money, I thought, well, I need to buy something. So he said, and he went out and bought the most expensive gown that he could buy. They call it a gown back then. We'd wear it, you know, and it was silk. And once he had the gown, he said, well, I need some shoes. Can't wear these scrutty shoes with this. So he bought some nice shoes, but no, not just one pair, several pair. I need different colors to go in and I need other parts of my outfit, my leggings, my everything. So he just one thing bought another. And then he looked around his house. I need couch. How could I walk in like this when we got pretty furniture like this? And so this cascade of consumption, cascade of consumption starts to happen. Has it happened to you? I think it's happened to all of us in some way. I mean, say you pick up a sport, you're going to golf. What happens is you don't just buy the clubs. Then you got to buy the outfit and then you got to do this outfit because this one is what this, and then you got to get the the right balls. And then this happens and you hear about this and you get a cascade of consumption. Buy a new car, things happen to it. Buy a new furniture, cascaded consumption. And so it's all arrows in because it forces you to think inward, not outward. So, you know, how can we turn that on its head? How can we use that to make ourselves better? How can we turn the arrows out with that? So I think about things that have cascade of events. And I think about our son, Bo, that I've told you about before, how he went through a drive-through, came back and said, I got up there to pay and the car in front of me was already gone and he paid for my hamburger. I said, what'd you do? Well, I paid for the car behind me. You see, there's a cascade now of gratitude, not a cascade of consumption. I had an experience recently on the plane. It's little tiny things, you know. I mean, it's just little tiny things. Sitting there, and the guy's late getting on the plane, and he's kind of one of these guys. You could tell he's stressed out, and he's charging up the aisle and looks up. There's hardly any room. He crams baggies this way, crams baggies, shoves his bag up in there, sits down, plops down, and off we go. And I prejudiced him. I thought, this guy's kind of a jerk, you know. And when we landed, guess what? He's the first one up, wrestles this thing down, puts it down on the aisle right where I can't get out of my seat. You've been there before, right? So you can't move. You're trapped in there. Then he takes his briefcase or backpack, and he's trying to slip it on the handles to stack it. They won't go. So he's, uh, uh. So I'm just sitting there, and I reach over like that, and I grab it, and I move things, kind of adjust it, lift it up. Give me a second. And slid it down for him. Didn't think anything of it. So then I'm sitting there and I'm trying, I want to get my jacket on before we get off. And so you're wrestling with your coat to get it on because you're, you know, you're crammed in that spot. So as I'm wrestling with it, all of a sudden I feel a hand come down and somebody tugs it up and pulls it up over my shoulder and pulls it back the other way. And it was this man and he had a smile. So when I got up, you know, I said, well, thank you very much. Thank you. And we get off the plane and he's standing there. He says, you know, I didn't thank you for your help. I just wanted to make sure that I said, thank you. A cascade of gratitude. What a difference. What a difference. And I think there's so many times in our lives when we have the opportunity to create that cascade. And where other people have created a cascade for us where maybe we didn't even know who they were or they did something for us that we in turn did for somebody else. So here's my challenge for this week. I challenge us. I challenge you. I challenge me to create our own positive Diderot effects through gratitude. A cascade of gratitude. How's that? A cascade of gratitude. Start with one small, meaningful action that's aligned with the mindset, aligned with the arrows out mindset, and watch to see if it doesn't, and even if it doesn't, but just know that it is making an effect on other people's lives. So the empowering question, what small action can I take today that will create a ripple of positive change? Maybe even a cascade of gratitude. Have a meaningful week. Live life deliberately. We'll talk next week.

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 3167: Explore the pitfalls of the pursuit for status with Louis Chew's enlightening piece from NoSidebar.com, where the tale of philosopher Denis Diderot illustrates the dangerous allure of materialism. Learn how a simple gift - a scarlet robe - spurred Diderot into a spiral of debt and dissatisfaction, serving as a cautionary tale for our modern consumption patterns. Read along with the original article(s) here: https://nosidebar.com/pursuit-of-status/ Quotes to ponder: "I was the absolute master of my old robe. I have become the slave of the new one." "Humans evolved in small social groups in which image and status were all-important, not only for survival, but for attracting mates, impressing friends, and rearing children. Many products are signals first and material objects second. Our vast social-primate brains evolved to pursue one central social goal: to look good in the eyes of others." Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 00:58:12 - Avec philosophie - par : Géraldine Muhlmann - "Comment s'étaient-ils rencontrés ? Par hasard, comme tout le monde" : ainsi s'ouvre le roman le plus philosophique de Diderot, "Jacques le Fataliste". Comment raconter les aventures d'un personnage qui croit que tout est déjà écrit ? - invités : Colas Duflo Professeur de littérature française à l'université Paris Nanterre; Sylviane Albertan-Coppola spécialiste du XVIIIe siècle, professeur émérite à l'université d'Amiens et membre de l'Académie des Sciences

durée : 00:58:57 - Avec philosophie - par : Géraldine Muhlmann - En 1751, paraît le premier tome de "l'Encyclopédie". Le but de Diderot : "rassembler les connaissances éparses sur la surface de la Terre", pour transmettre ces savoirs aux générations futures. - invités : Marie Leca-Tsiomis professeur émérite à l'Université Paris Nanterre et spécialiste de l'Encyclopédie de Diderot et d'Alembert; Caroline Grapa Professeur de Littérature du dix-huitième siècle, Université Lille 3, UFR Lettres

durée : 00:57:09 - Avec philosophie - par : Géraldine Muhlmann - Diderot a laissé 780 lettres qui nous renseignent sur ses amours, ses enthousiasmes, ses idées fixes, sur sa pensée philosophique, sa politique, son esthétique et son rapport aux femmes. - invités : Franck Salaün Professeur de littérature française du XVIIIème siècle à l'Université de Montpellier; Florence Lotterie Professeure de littérature du 18ème siècle à l'Université de Paris

durée : 00:57:58 - Avec philosophie - par : Géraldine Muhlmann - La philosophie de Diderot repose sur son matérialisme. Mais quel était vraiment son matérialisme ? Peut-on dire que son matérialisme est un pur athéisme ? - invités : Annie Ibrahim Professeur de philosophie et directrice de programme au collège international de philosophie; François Pépin Professeur de philosophie en classes préparatoires à Paris. Il est spécialiste de la philosophie des Lumières, ainsi que d'histoire et de philosophie de la chimie

durée : 00:50:48 - Autant en emporte l'Histoire - par : Stéphanie DUNCAN - Au départ, en 1745, il ne s'agissait que d'une traduction d'un dictionnaire anglais. Mais l'ambition de Jean Lerond d'Alembert et de Denis Diderot est colossale : publier pour la première fois une encyclopédie, dont le but est de recenser tout le savoir humain et de le mettre à la portée de tous.

Découvrez l'abonnement "Au Coeur de l'Histoire +" et accédez à des heures de programmes, des archives inédites, des épisodes en avant-première et une sélection d'épisodes sur des grandes thématiques. Profitez de cette offre sur Apple Podcasts dès aujourd'hui ! Écoutez la suite de l'histoire de Catherine II, la plus grande tsarine du XVIIIe siècle, racontée par Virginie Girod. Venue de Prusse, Catherine a été mariée au futur tsar de Russie, Pierre III. Ce dernier monte sur le trône en 1762 et devient très vite impopulaire. Le couple royal n'entretient pas de bonnes relations. Pierre a même insulté son épouse d'idiote ! Ce manque de respect est un signal. Le souverain pourrait la répudier pour épouser sa maîtresse. Catherine préfère agir et monter une conjuration : elle tisse des amitiés avec les aristocrates mécontents de la politique du tsar ainsi que dans l'armée. Acclamée par les soldats, la tsarine putschiste se rend à Saint-Pétersbourg où elle se fait reconnaître par le clergé dans la cathédrale de Kazan. Elle est ensuite confirmée dans sa nouvelle fonction par l'aristocratie au palais d'été puis prête serment au palais d'hiver. Catherine II a renversé son propre mari, et si facilement ! Pierre III est placé en résidence surveillée où il meurt quelques jours après sa destitution. Désormais seule à la tête de la Russie, l'impératrice s'attelle à moderniser et étendre le pays. Si la réforme pour mettre fin au servage échoue, ses conquêtes à l'ouest sont couronnées de succès. Sur le plan culturel, elle amène les Lumières en Russie. Elle entretient une correspondance avec Voltaire et noue des liens privilégiés avec l'Encyclopédiste Diderot boudé à Paris par Louis XV. Elle le reçoit même pendant une année dans sa cour. Réformatrice, guerrière et progressiste, Catherine La Grande mérite bien son épithète ! Thèmes abordés : Russie, Empire tsariste, Catherine II, Lumières "Au Coeur de l'Histoire" est un podcast Europe 1 Studio- Présentation : Virginie Girod - Production : Caroline Garnier - Réalisation : Nicolas Gaspard- Composition de la musique originale : Julien Tharaud et Sébastien Guidis- Rédaction et Diffusion : Nathan Laporte- Communication : Marie Corpet- Visuel : Sidonie Mangin Bibliographie Victor Battaggion, Thierry Sarmant, Histoire mondiale des cours de l'Antiquité à nos jours, Perrin, 2019. Francine-Dominique Liechtenhan, Catherine II, le courage triomphant, Perrin, 2021. Virginie Girod, Les ambitieuses, 40 femmes qui ont marqué l'histoire par leur volonté d'exister, M6 éditions, 2021.

Two hundred and thirty-one years ago this month, King Louis XVI of France lost his head. His execution by guillotine was a precursor of the Reign of Terror, a 10-month period from 1793 to 1794 when French Revolutionaries executed nearly 17,000 of their countrymen. Tens of thousands more died in prison or were murdered without a trial.  The French Revolution, one of history's most profound examples of the power of ideas, erupted out of the Enlightenment. In the mid-eighteenth century, philosophers such as Voltaire and Diderot effectively argued that human reason and scientific inquiry, rather than religion, were the true path to progress and greater freedom. Diderot's hostility to Christianity also spilled over into his views of the nobility. After all, if there were no God then King Louis could not have been “divinely appointed.” And if the king had no sacred claim to power, he had no right to live in outrageous luxury at Versailles while the French people were living in famine.   Some took these ideas further than others. In 1789, a few days before a mob stormed the Bastille prison in Paris, one of its longtime prisoners was transferred to a mental asylum. In his cell, he left a manuscript that would eventually be published under the title 120 Days of Sodom. The author was the infamous Marquis de Sade.  De Sade thought his novel to be the “most impure tale ever written.” It depicted graphic scenes of sexual violence, torture, and murder. It was also, to the utter horror of de Sade's contemporaries and modern historians, semi-autobiographical. De Sade spent most of his life in prison or mental asylums because of his crimes against vulnerable young women and men, and his name is the source of our modern word “sadism.”  More than an awful story, his book was a philosophical proposal. While Enlightenment philosophers such as Voltaire and Diderot denied the existence of God, they still defended many distinctly Christian virtues, including the goodness of self-sacrifice and the dignity of the poor. De Sade, on the other hand, did not share these philosophical inconsistencies. According to author and pastor Andrew Wilson in his book Remaking the World: How 1776 Created the Post-Christian West, de Sade simply had “no time” for Christian morality:  [De Sade] thought we should admit that there is no natural basis whatsoever for loving other people, forgiving them, or showing compassion. “The doctrine of loving one's neighbor is a fantasy that we owe to Christianity and not to Nature,” [de Sade] explained. Virtue, likewise, is “just a way of behaving that varies according to climate and consequently has nothing real about it.”   A century after de Sade, another philosopher described in stark clarity what a world without God would look like. In his “Parable of the Madman,” Friedrich Nietzsche described the death of God as “unchaining this earth from its sun.” In terms of personal morality, the Marquis de Sade got there first. Like Nietzsche, he was willing to explore the realities of his evil ideas in practice.   Though even the most radical sexual revolutionaries today would hesitate to claim de Sade as their intellectual forefather, they must. Before Darwin, he embraced a world where the strongest survive and most brutal thrive. Before the sexual revolution, he explored sex as only a means of pleasure with no regard for the dignity of people or their bodies. His disgusting depictions of torture foreshadowed the horrifying medical experiments that would be performed by the Nazis in the twentieth century. His open hatred for Christianity (he called Jesus “a scoundrel, a lecher, a showman who performed crude tricks”) anticipated an argument common today that Christianity is not only anti-intellectual and anti-rational, but plain evil.   For de Sade, freedom was pure license without the constraints or consequences of morality or even, for that matter, biology. This is only thinkable in a world without God, and therefore a world without any design or moral order. Those who argue for such a world have neither cause nor moral means by which to denounce the despicable behavior of de Sade or, for that matter, of Jeffrey Epstein and the men exposed when court documents were unsealed earlier this week.  Thankfully, despite the terrible ideas of the Enlightenment and their consequences, the world remains securely chained to its Sun. In the real world, the freedom to be fully human is grounded in the way God made us. Thus, true freedom is always hemmed in by virtue. Among the many benefits of this worldview is the ability to fiercely repudiate the degeneracy of the Marquis de Sade, and to do so from sound philosophical footing.  For more resources to live like a Christian in this cultural moment, go to breakpoint.org.