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By the book's end, with its scathing rejection of Jonathan Israel's three-volume argument for Spinoza's ideas as the heart of the Enlightenment, one realizes Ferrone has written a classic--brilliant, learned, and magisterial.
In this discussion they devote a significant portion to the evangelists, since it has been argued that evangelists have been responsible for the religious hostility toward the Enlightenment in the U.
In this sense, Decolonizing Enlightenment is a very useful resource for those who, especially in countries in the Anglophone North, want to familiarize themselves with the authors, discussions, conflicts, possibilities and limits of subaltern, "de" and post-colonial feminist theories in relationship to the Enlightenment hegemony.
Manjapra overlooks the fact that the Enlightenment was the basic presupposition of these interactions, the ground on which German and Indian intellectuals were able to meet and the reason they were able to talk with each other but, at the same time, a tragic indicator of the severe loss of epistemic and cultural plurality.
Ferrone argues that the unifying principle and defining trait of the Enlightenment is the idea of "the emancipation of man through man.
So high a number clearly suggests a widespread popular interest in the Enlightenment--an interest not so much in historical accuracy as in the possible relevance of the Enlightenment to the present day, for nearly all of the works discussed pass explicit or implicit judgment on Enlightenment values and on characteristic figures of the period.
The second half of the book discusses the proliferation of Oriental tales as transcultural allegories where the generic experimentation of the Enlightenment looks beyond national realism and identity politics and moves into the bizarre and the fascinating: interplanetary adventures, beast fables, it-narratives, and scandal chronicles.
Underlying virtually all of his writings as represented in this volume is Wokler's view that Enlightenment thinkers, and Rousseau in particular, must be interpreted in light of their interdisciplinary interests and approaches.
Much of the debate about Enlightenment in Europe can be understood as a response to the challenges of global integration" as European explorers' contacts with the Indians of North America, China's Mandarins, and others raised new questions about human existence.
In "Feeling across Borders: The Europeanization of Russian Nobility through Emotional Patterns," one of the ten essays in the collection entitled Enlightenment Cosmopolitanism, Andrei Zorin relates a historical incident that captures the fundamental thrust of the collection.
The oblique nature of Kant's response here has left open room for, if not actively generated, a great deal of further speculation as to what Enlightenment actually is-in this sense, one might suggest, Kant's statement is true indeed to the spirit of the Enlightenment.
Until recent decades, most students of Catholic history would have viewed the notion of a Catholic Enlightenment as a contradiction in terms.