This article addresses questions concerning Enlightenment universalism and cultural diversity by focusing on the views of China held by Pierre Bayle and the Baron de Montesquieu. In contrast to the characterizations of Enlightenment thought as insufficiently attentive to cultural diversity and as providing pretexts for imposing European values on non-European cultures, recent scholarship has sought to uncouple Enlightenment thought from imperialism and colonialism. An examination of the perspectives, positive and negative, of Bayle and Montesquieu on China suggests that Enlightenment thinkers (...) attempted to reconcile ethical universalism and cultural diversity, but also shows the limitations of such attempts. Thus, while dismissals of Enlightenment thought as universalistic and even imperialistic fail to consider Bayle’s and Montesquieu’s subtle engagements with Chinese culture, their accounts of China arguably fall short of being robust cross-cultural or anti-colonial perspectives. (shrink)

The chapters in is collection examine various aspects of JJ Rousseau's work as it relates to the concept of desire.

It should be hardly surprising to discover that eighteenth-century European perspectives of other cultures were shaped to a large extent by concerns internal to European political life. Objective or unprejudiced accounts of non-European cultures are rarely found among travellers, missionaries, and philosophers of the time. While the insights of Enlightenment political thinkers on the non-European world may shed little light on the cultures being commented upon, they are useful for assessing the nature of the Enlightenment's engagement with cultural traditions external (...) to Europe. In particular, Enlightenment conceptions of China were extremely varied and reflective of the debates between Enlightenment thinkers, especially on the proper relation between religion and politics. I shall argue that Montesquieu's account of Confucianism in The Spirit of the Laws (De l’esprit des lois, first published in 1748) was in part influenced by his critique of Bayle's position on the role of religion in society as expounded in his Various Thoughts on the Comet (Pensées diverses sur la comète, published in 1682). While Montesquieu's account and assessment of Chinese thought and culture are “Eurocentric,” his evaluation of Confucianism nevertheless arises from a considered philosophical position on religion and politics. (shrink)

Jürgen Osterhammel’s book, first published in 1998 and now updated and translated from the original German, is a masterful survey of travel literature on and theoretical treatments of Asia by Europ...