Search results

You are looking at 1 - 9 of 9 items for :

  • political morality x
  • Manchester Religious Studies x
Clear All
Open Access (free)
Agency and selfhood at stake

theory posits that actors always have choices, no matter how restricted; ‘agent-centred’ morality proposes a novel twist on both traditional Kantian internalist categories and a useful political starting point for taking agents’ conscious moral choices seriously. 2 In this chapter, we address the problems of both male and female witches’ agency and selfhood. Issues of agency and resistance are not

in Male witches in early modern Europe

In 1997, Stuart Clark published the first monograph since the time of Jules Michelet to focus on pre-modern ideas about witches. The language of belief in witchcraft studies betrays an anachronistic, modernist and dismissive approach to a mental universe quite different from our own. This book makes the male witch visible, to construct him as a historical subject, as a first step toward a deeper understanding of the functions and role of gender in pre-modern European witch-hunting and ideas about witches. The overtly political dimension to the study of witches in early modern Europe demands a high level of consciousness and reflexivity regarding language, representation, and meaning. William Monter provides a wealth of data about male witches, in an 'unremarkable province' close to 'the heart of northern and western Europe'. Here, men comprised the majority of those tried and executed for witchcraft. The book examines cases in which men were accused of witchcraft. The examples are drawn from several different regions, in order to test conventional generalisations about male witches. The agency theory posits that actors always have choices; 'agent-centred' morality proposes a novel twist on both traditional Kantian internalist categories. The problems of both male and female witches' agency and selfhood are discussed. The book also presents data compiled from ten canonical works, and a brief discussion of demonological illustrations. Finally, it addresses the question of what it means to label a man as a witch within a framework that explicitly and implicitly feminised witchcraft.

A case study in the construction of a myth

-Restoration context It is accepted amongst historians that it is difficult to comprehend the vicissitudes of early modern English religious life without reference to the Puritans (staunch Calvinists). They campaigned against the hierarchical and Erastian nature of Anglicanism, proposing instead an independent presbyterian non-hierarchical Church polity based upon the biblical example of the simple, pure apostolic Church. Regardless of the fact that one of the main aims of the Puritans was to create an independent Church free from the stains of politics and mundanity, in effect

in The Enlightenment and religion
Open Access (free)
The revolt of democratic Christianity and the rise of public opinion

thoroughgoing re-evaluation of the role of the philosophes in the development of central tenets of enlightened thought such as religious toleration are, however, my own. 130 France: the revolt of democratic Christianity Bourbons, Huguenots and Jansenists Traditionally, France has been seen as one of the great examples of absolutist rule. Hence, comparison of its political life with England, where Parliament was challenging and limiting the monarchy in fundamental respects, has been understood as comparing the proverbial chalk with cheese. The consensus on the character of

in The Enlightenment and religion

The ‘public sphere’ and the hidden life of ideas 6 The ‘public sphere’ and the hidden life of ideas The hidden life of ideas The Enlightenment has been seen as the intellectual honey pot from which the origins of the modern world were to be sought. As Dorinda Outram has noted in her The Enlightenment (1995), philosophers and political commentators have interpreted the Enlightenment in ‘the hope of defining the meaning and future of the modern world. The Enlightenment is probably unique … in its attracting such interest and in the extent to which such

in The Enlightenment and religion

great European conflict in which religion was a vital element’. Most commentators have also been obliged to state the obvious and note that ‘the substantial issues which concerned the protagonists were not directly religious’, but of course economic and political.13 This was certainly apparent to many contemporaries and participants in those wars. Thus, in estimating the factors which contributed to the formation of seventeenth-century anticlericalism, it is an inescapable – but frustratingly difficult to measure – fact that the ideological form of those wars

in The Enlightenment and religion
Open Access (free)
An introduction to his life and work

attacks on the old faith. But after the Diet of Augsburg of 1530, Cochlaeus’s writings pursue a new theme. Whereas the preceding decade was focused on religious issues, in the 1530s the Reformers had drawn their princes’ support to their cause, and in the eyes of Romanists like Cochlaeus the matter became a political as well as a theological one. From 1530 to 1539 Cochlaeus combined religious argument with political exhortation, impressing upon Catholic secular authorities the importance of recognizing the danger of tolerating the Protestants. Cochlaeus stands out among

in Luther’s lives

the politicization of religion that was central to religious change in eighteenth-century Europe. But the philosophes were rarely central to the process of politicization. For religion to be politicized in reality, rather than in elite theory or sensationalist writings, the politicization process needed to encompass far wider social strata and express significant elements of the political, economic and religious outlook of those strata. Paradoxically, in England and France the greatest phenomena of the time corresponding to the term movement – something organized

in The Enlightenment and religion
Open Access (free)

Introduction 22/3/04 12:11 pm Page 1 Introduction An overview of the Catholic episcopate in early modern Europe comments that ‘one of the most far-reaching if usually under-remarked changes of the Reformation period as a whole concerns the function and necessity of bishops in the church’.1 Although immediately applicable to those regions of the Reformation where bishops disappeared altogether from the ecclesiastical and political landscapes, this observation might appear to have no relation to Catholic Europe.2 Here, bishops not only survived but also

in Fathers, pastors and kings