The author describes the influence on the Enlightenment of the intellectual currents that had been active in France, particularly the historical and humanistic esprit critique and the scientific esprit modern. In the first volume he traces the transformation they brought about in religion, ethics, aesthetics, science, politics, economics, and self-knowledge. His analysis of works by Voltaire, Diderot, and Rousseau—including the Encyclopedic—defines their organic unity and clarifies contradictions that appear to threaten the coherence, consistency, and logical continuity of the esprit philosophique. Originally published in 1977. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The author describes the influence on the Enlightenment of the intellectual currents that had been active in France, particularly the historical and humanistic esprit critique and the scientific esprit moderne. The second volume probes the writings of Morelly, Helvetius, Holbach, Mably, and Condorcet as they reveal the transformation of the esprit philosophique into the esprit revolutionnaire. Originally published in 1978. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

By examining how the Middle Kingdom has been portrayed by foreigners and the Chinese themselves, this volume advances a new perspective in our reading and interpretation of the Chinese past by placing these “producers” and “presenters” of China in the spotlight. The chapters probe how these figures produced or presented the country, cross-examining their backgrounds and circumstances. Their gaze upon the Middle Kingdom was dictated by religious and political conviction, but also particularly by the consumers of that gaze. Like invisible hands, “producers” and “consumers” of China continue to constrain representations of the country, looming larger than the literary, artistic or journalistic works they produce. This volume also addresses scholars of Europe and America who have overlooked what Western writers on China reveal about their own contexts – which is indeed often more than they reveal about their ostensible subject. As such, the Middle Kingdom serves as a convenient mirror to reflect European and American anxieties and ambitions.

Cet ouvrage rassemble seize communications faites lors de deux colloques internationaux sur les rapports entre la Grande-Bretagne et le continent européen au XVIIIe siècle. Une moitié des communications est de nature littéraire, touchant quelques-uns des auteurs britanniques les plus marquants de l'époque, examinés dans leurs liens intellectuels avec l'Europe (qui les influence ou qu'ils influencent). L'autre moitié contient des études sur les mœurs observées par les voyageurs, sur les représentations et images réciproques. Viennent également au jour les rivalités entre les pays (dans le domaine de l'érudition orientaliste), ainsi que la situation des habitants du Nord et l'Écosse, en marge de l'Europe, mais souvent enjeu politique pour l'Europe. La gravure satirique, enfin, a largement sa place avec un article sur les caricatures de Hogarth

In the last hundred years, the philosophy of natural law has suffered a fate that could hardly have been envisaged by the seventeenth and eighteenth century exponents of its universality and eternity: it has become old-fashioned. The positivists and the Marxists were happy to throw eternal moral ity out of the window, confident that some magic temporal harmony would eventually follow Progress in by the front door. Their hopes may not have been fully realized, but they did succeed in discrediting natural law. What is often not appreciated is the extent to which we have adopted the tenets of the philosophy they despised, borh in the field of politics, and in the field of personal and social ethics, which Barbeyrac called "la science des mreurs" and which the positivists re christened "social science". Consequently, though we live in a world whose freedom, such as it is, is largely a result of the popularization of the philosophy of natural law, and whose conscious and unconscious standards, such as they are, are a result of that philosophy as it became combined with Christianity, the doctrine of natural law is itself for gotten. In view of the oblivion into which it has fallen, natural law is a concept which means little to the average reader. All too often, Montesquieu scholars have traded on this oblivion in order to give an exaggerated picture of his originality.

This acclaimed translation of Michel Delon's Dictionnaire Europen des Lumires contains more than 350 signed entries covering the art, economics, science, history, philosophy, and religion of the Enlightenment. Delon's team of more than 200 experts from around the world offers a unique perspective on the period, providing offering not only factual information but also critical opinions that give the reader a deeper level of understanding. An international team of translators, editors, and advisers, under the auspices of the French Ministry of Culture, has brought this collection of scholarship to the English-speaking world for the first time.

Challenging the master narrative of secularization, an exploration of the persistent influence of religious categories in the cultural landscape of Europe's first secular state.