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A History of Women's Political Thought in Europe, 1700-1800 by Karen Green

By Karen Green

In the course of the eighteenth century, elite ladies participated within the philosophical, medical, and political controversies that ended in the overthrow of monarchy, the reconceptualisation of marriage, and the emergence of recent, democratic associations. during this complete examine, Karen eco-friendly outlines and discusses the information and arguments of those ladies, exploring the improvement in their particular and contrasting political positions, and their engagement with the works of political thinkers reminiscent of Hobbes, Locke, Mandeville and Rousseau. Her exploration levels throughout Europe from England via France, Italy, Germany and Russia, and discusses thinkers together with Mary Astell, Emilie Du Châtelet, Luise Kulmus-Gottsched and Elisabetta Caminer Turra. This learn demonstrates the intensity of women's contributions to eighteenth-century political debates, improving their historic value and deepening our knowing of this era in highbrow heritage. it is going to offer an important source for readers in political philosophy, political concept, highbrow heritage, and women's stories.

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Corbet, J. and J. Rivington, and J. Ward, 1749). Dacier, Les Œuvres de Platon, vol. 1, p. 66. The English translator takes liberties at this point, suggesting that some of Plato’s dialogues deal with homosexual passion, but claiming that this was an early aberration renounced in The Laws. Dacier, The Works of Plato abridged, vol. 1, p. 53. Dacier, Les Œuvres de Platon, vol. 1, p. 93; Dacier, The Works of Plato abridged, vol. 1, pp. 82–3. Dacier, Les Œuvres de Platon, vol. 1, pp. 93–4; Dacier, The Works of Plato abridged, vol.

77 Skinner, Liberty before Liberalism. Astell, ed. Broad, The Christian Religion, p. 51. For an illuminating discussion of the background to this image see Apetrei, Women, Feminism and Religion, pp. 95–116. Astell, The Christian Religion, ed. Broad, p. 57. 80 Our behaviour must be law governed, and the Bible enjoins us to obey civil authority. 81 Later writers, of a ‘neo-Roman’ bent, will place a greater emphasis on the importance of the autarchy in autonomy, and insist that there is a connection between moral autonomy and political freedom.

Broad, p. 193. Lucy Hutchinson, Memoirs of the Life of Colonel Hutchinson with a Fragment of Autobiography, ed. N. H. Keeble (London: J. M. Dent, 1995), p. 58. 71 But a belief that true liberty consists in a right use of our reason, and the free submission to moral principles, does not necessarily lead to the justification of toleration. For Mary Astell, those who do not submit freely to the rationally perceptible moral law must either be wicked or suffering from a failure of reason. 72 Shaftesbury had suggested that even ‘enthusiastic’ sects, such as the radical Huguenots, who had been persecuted in France, and had brought their extreme millennial Protestantism to England, should not be persecuted.

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