La paradójica Revolución francesa sigue siendo objeto de estudio y fascinación en nuestra época, y mucho más ahora, en estos tiempos de aguas revueltas en la política, de populismos a diestra y siniestra, de confusiones ideológicas e ignorancias y olvidos de la más elemental cultura democrática, así como de los entramados históricos que nos han costado nuestras libertades. Por eso, se agradece que el profesor Francisco Javier Espinosa Antón haya traducido y editado con mimo una excelente antología de textos de (...) uno de los personajes más emblemáticos -aunque menos conocido- de aquel proceso revolucionario, Anacharsis Cloots, defensor de una República universal y comprometido con la Revolución, pero que acabaría siendo guillotinado en 1794, engullido por el terror de Robespierre. ¿Cuáles fueron los avatares en su vida que lo llevaron al ardor revolucionario? En realidad, se llamaba Joannes Baptista Cloots, barón de Gnadenthal, nacido en 1755 en el castillo del mismo nombre y propiedad de su familia, de estirpe holandesa y católica, dedicada a las fianzas e instalada en Prusia. Eligió el nombre de Anacharsis, por ser el de un filósofo escita que conoció la república ateniense y defendió el ideal de la unificación de Grecia, Escitia y Oriente, allá por el siglo VI a.c. Ese mismo impulso republicano y universalista será el motor de todos los discursos de Cloots. Culto, cosmopolita, estuvo presente en París inmediatamente después de la toma de la Bastilla, y en la capital francesa vivió intensamente aquellos turbulentos años. El hecho concreto que marcó su entrada en la escena política fue el siguiente: el 19 de junio de 1790 accedió a la Asamblea nacional encabezando un grupo de 36 extranjeros, y sus palabras fueron: "Venimos de Europa, venimos de Asia, venimos de América. Somos la Humanidad". El discurso de Cloots causó una viva impresión y fue bautizado como "el orador del género humano". En 1792 obtuvo la nacionalidad francesa, al igual que Paine, Bentham o Washington. A continuación fue elegido diputado de la Convención y se publicó su obra más destacada, La República universal. Sus discursos enardecidos, de lenguaje 568 Pilar Benito Olalla Araucaria. Revista Iberoamericana de Filosofía, Política, Humanidades y Relaciones Internacionales, año 22, nº 43. Primer semestre de 2020. Pp. 567-570. ISSN 1575-6823 e-ISSN 2340-2199 https://dx.doi.org/10.12795/araucaria.2020.i43.28 directo y pegados a la más viva actualidad, tenían un amplio eco en sus conciudadanos. Pero las disensiones e intrigas dentro del grupo jacobino al cual pertenecía se convirtieron en una trampa mortal. Y la sombra alargada del paranoico Robespierre tendió sus redes para acusarlo de "ser barón, alemán y rico, traidor y conspirador contra la República", como muy bien nos cuenta el profesor Espinosa Antón. Un juicio injusto condujo derecho al patíbulo a este jacobino prusiano, galófilo y ateo. (shrink)

ABSTRACTThis article examines the education that Anacharsis Cloots received during his stay at the Berlin Académie des nobles. Cloots wrote at several occasions about his education there, notably naming Sulzer as a philosophical influence 10 years later. Examining the pupils’ life at the Académie, Sulzer’s teaching, and the detailed study schedule, this paper wonders what elements may have influenced Cloots. It is likely that Sulzer taught the philosophy of Wolff, but it is difficult to ascertain his influence on Cloots. (...) There are similarities between Wolff’s civitas maxima and Cloots’s ‘universal republic’ that justify further studies. (shrink)

Summary During the French Revolution, Jean-Baptiste ?Anacharsis? Cloots (1755?1794) developed a theory of the world state as the means to guarantee perpetual peace for mankind. Though his ideas have largely been misunderstood, Cloots's political writings were in fact an extensive plea for a more cosmopolitan understanding of the French Revolution. His system adapted institutions and concepts of the French revolutionary republic for a world state, the republic of mankind. This essay recovers his political vision and connects it both to (...) the heritage of eighteenth-century political thought, especially Rousseau, and to revolutionary political culture. The goal is to retrieve the meaning of Cloots's universal republic, and with it a chapter in the history of cosmopolitan thought. (shrink)

Der Artikel erläutert mit dem kosmopolitischen Republikanismus einen Aspekt, der in der nationalstaatlich fixierten und meist euroskeptischen Republikanismus-Forschung vernachlässigt worden ist, aber in der frühen Phase der Französischen Revolution eine wichtige Rolle spielte. In der Perspektive des hier vorliegenden Artikels erscheint der revolutionäre Republikanismus zumindest in seinen Anfängen nicht als Inbegriff nationalstaatlich gehegter Demokratie und Autonomie, sondern als kosmopolitische oder zumindest Europa einigende Idee. Das Beispiel von Cloots zeigt, dass der Republikanismus in jener Zeit des Umbruchs und am historischen Ursprung (...) der modernen europäischen Demokratie nicht partikularstaatlich, sondern kosmopolitisch konnotiert war. Heutige Versuche, den Republikanismus kosmopolitisch zu transformieren, wie sie von R. Bellamy und D. Castiglione unternommen werden, können in die Tradition des kosmopolitischen Republikanismus gestellt werden. Der Artikel würdigt sechs systematisch bedeutende Merkmale von Cloots’ Theorie und stellt diese in Beziehung zum kantischen Kosmopolitismus, der sich hauptsächlich durch seinen prozessualen, historisch-hermeneutisch reflektierten Charakter von Cloots’ kosmopolitischem Republikanismus unterscheidet. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Dr. Coots discusses creativity: 1. A different interpretation; 2. Differences and problems with Whitehead’s view; 3. What does creativity try to answer? 4. Ultimacy and creativity; 5. The relevance of Whitehead’s metaphysics of creativity in contemporary metaphysics.

This article explores the differences between Marcel Gauchet and Charles Taylor with respect to their theories of secularization. It starts by looking at their resemblances; it continues by distinguishing a two-fold difference in their approach. The variation within their similar methodologies is examined, and then the consequences of these divergent definitions of religion are investigated. We focus on four themes: the role of the Axial religions, the significance of Incarnation and Reformation, the significance of Christianity as the ‘religion of the (...) departure from religion’, and the possibility of religious ‘conversion’. Taylor's and Gauchet's views on the future of religion diverge as a function of their different interpretations of ‘fulfilment’ and ‘hunger for meaning’. (shrink)

The key to understanding ourselves and the disenchantment of our world, is in fact the age-old logic of religion. This thesis is at the heart of the thought of Marcel Gauchet. For Gauchet, the growing departing from religion that characterises contemporary Western culture is made possible by the logic of religion itself, through its different historical re-articulations, in close interplay with the logic of the political it has given rise to. In a sense, this logic continues to shape our social (...) universe, but now in a way exactly opposite to its original form. The disenchantment of the world is thus not a movement againstreligion, but on the contrary a movement made possible by religion itself. Christianity especially has played a central rôle in all this: it is, in the famous formulation of Gauchet, “the religion for the departing from religion”. In this article, this whole complex movement is reconstructed in its essential steps: the rise of the state and its revolutionary implications for religion, the growth of the ‘higher religions’ and the dynamics of transcendence, the specificity of Christianity , opening up the possibility of a radically new and now disenchanted articulation of autonomy and heteronomy. Further, the background is examined from which Gauchet’s theory has taken shape , as well as the relation between Gauchet and other ‘theories of secularisation’, such as those of Weber, Blumenberg or Löwith. A critical assessment is made of Gauchet’s ‘political’ reading of religion, of its methodological presuppositions, and of his definition of ‘religion’ itself. Finally, the question is raised as to the future of religion according to this theory, and especially the future of Christianity. (shrink)

The key to understanding ourselves and the disenchantment of our world, is in fact the age-old logic of religion. This thesis is at the heart of the thought of Marcel Gauchet. For Gauchet, the growing departing from religion that characterises contemporary Western culture is made possible by the logic of religion itself, through its different historical re-articulations, in close interplay with the logic of the political it has given rise to. In a sense, this logic continues to shape our social (...) universe, but now in a way exactly opposite to its original form. The disenchantment of the world is thus not a movement againstreligion, but on the contrary a movement made possible by religion itself. Christianity especially has played a central rôle in all this: it is, in the famous formulation of Gauchet, “the religion for the departing from religion”. In this article, this whole complex movement is reconstructed in its essential steps: the rise of the state and its revolutionary implications for religion, the growth of the ‘higher religions’ and the dynamics of transcendence, the specificity of Christianity , opening up the possibility of a radically new and now disenchanted articulation of autonomy and heteronomy. Further, the background is examined from which Gauchet’s theory has taken shape , as well as the relation between Gauchet and other ‘theories of secularisation’, such as those of Weber, Blumenberg or Löwith. A critical assessment is made of Gauchet’s ‘political’ reading of religion, of its methodological presuppositions, and of his definition of ‘religion’ itself. Finally, the question is raised as to the future of religion according to this theory, and especially the future of Christianity. (shrink)

With a focus on how national identity impacts the decision-making of the European Court of Justice, Elke Cloots provides an innovative adjudication scheme that purports to assist the ECJ in its search for a proper balance between respect for national identity and European integration.

Philostratus remarks on the terseness of the letters of Apollonius of Tyana, and letter 61 is a good example of that stylistic feature. Addressed to a Lesbonax, it says: ᾽Agr;νχαπσις ó Σκθης ν σπφóς εí δ Σκθης, τι καì ϳκθης. In my commentary to the letters, I observed that Apollonius is drawing here on the tradition of the Scythians as an idealized race, unspoiled by the cultivations of Greek city life, and is implicitly criticizing his contemporaries in the Greek world (...) for not living up to the high ideals of Hellenism. I compared a critical remark in letter 34 that alludes to Euripides, Orestes 485: “βαπβαπθ” ο “χπóνιος ὢν φ’ ‘Ελλδι. More can now be said. (shrink)

Philostratus remarks on the terseness of the letters of Apollonius of Tyana , and letter 61 is a good example of that stylistic feature. Addressed to a Lesbonax, it says: ᾽Agr;νχαπσις ó Σκθης ν σπφóς εí δ Σκθης, τι καì ϳκθης . In my commentary to the letters, I observed that Apollonius is drawing here on the tradition of the Scythians as an idealized race, unspoiled by the cultivations of Greek city life, and is implicitly criticizing his contemporaries in the (...) Greek world for not living up to the high ideals of Hellenism. I compared a critical remark in letter 34 that alludes to Euripides, Orestes 485: “βαπβαπθ” ο “χπóνιος ὢν φ’ ‘Ελλδι. More can now be said. (shrink)

This is the first comprehensive account of Kant’s cosmopolitanism, highlighting its moral, political, legal, economic, cultural, and psychological aspects. Contrasting Kant’s views with those of his German contemporaries, and relating them to current debates, Pauline Kleingeld sheds new light on texts that have been hitherto neglected or underestimated. In clear and carefully argued discussions, she shows that Kant’s philosophical cosmopolitanism underwent a radical transformation in the mid 1790s and that the resulting theory is philosophically stronger than is usually thought. Using (...) the work of figures such as Fichte, Cloots, Forster, Hegewisch, Wieland, and Novalis, Kleingeld analyzes Kant’s arguments regarding the relationship between cosmopolitanism and patriotism, the importance of states, the ideal of an international federation, cultural pluralism, race, global economic justice, and the psychological feasibility of the cosmopolitan ideal. In doing so, she reveals a broad spectrum of positions in cosmopolitan theory that are relevant to current discussions of cosmopolitanism. -/- TABLE OF CONTENTS: Acknowledgments; Abbreviations; Introduction; 1. World citizens in their own country: Wieland and Kant on moral cosmopolitanism and patriotism; 2. Universal republic of world citizens or international federation?: Cloots and Kant on global peace; 3. Global hospitality: Kant's concept of cosmopolitan right; 4. Hierarchy or diversity?: Forster and Kant on race, culture, and cosmopolitanism; 5. International trade and justice: Hegewisch and Kant on cosmopolitanism and globalization; 6. Cosmopolitanism and feeling: Novalis and Kant on the development of a universal human community; 7. Kant's cosmopolitanism and current philosophical debates; Bibliography; Index. (shrink)

In 2006 was 'jij' volgens het Amerikaanse blad 'Time Magazine' als individu de persoon van het jaar. Tien jaar later is het selfietijdperk helemaal doorgebroken. Het 'ik' staat centraal en onze identiteit heeft veel weg van een bouwpakket uit een doe-het-zelf zaak. In het boek 'De mythe van de ik-dentiteit' staan auteurs uit uiteenlopende maatschappelijke velden stil bij de consequenties en uitdagingen van deze maatschappelijke evolutie. Met bijdragen van Erik Borgman, Marc Calmeyn, Marc Colpaert, Paul Delva, Patrick Develtere, Erik Galle, (...) Anja T?Kindt, Ivan Van de Cloot, Leen Van den Neste, Guido Vanheeswijck, Frédéric Van Leeuw, Ellen Van Stichel, Christoffel Waelkens en Walter Weyns. (shrink)

What is the nature and the place of religion in an ever changing human condition, and in an ever changing world? As Kenneth Masong shows, such a reflection requires a broader perspective: the perspective of metaphysics, and actually the perspective of a metaphysics of becoming. Becoming-religion in a becoming universe. Indeed, religion is not an exception, but a phenomenon among others, although a peculiar one. But what applies to the rest of the universe, also applies to religion. And vice versa. (...) Now, one central law for all that exists, is that it is subject to change. The book is written with the distance, requisite for philosophical reflection, but with a warm heart for the topic, coming from a deep religious life. Again and again the book testifies to the author’s conviction of the intrinsic value of “the event of the religious” now and in the future – for what is called “ethnopoiesis”: the constitution of a unity of wills, by the persuasive power of the divine vision, on humanity’s journey towards civilization. –Professor André Cloots Catholic University of Leuven. (shrink)