Gardens of happiness: Sir William Temple, temperance and China

This is the author accepted manuscript. The final version is available from Taylor & Francis via the DOI in this recordSir William Temple, an English statesman and humanist, wrote “Upon the Gardens of Epicurus” in 1685, taking a neo-epicurean approach to happiness and temperance. In accord with Pierre Gassendi’s epicureanism, “happiness” is characterised as freedom from disturbance and pain in mind and body, whereas “temperance” means following nature (Providence and one’s physiopsychological constitution). For Temple, cultivating fruit trees in his garden was analogous to the threefold cultivation of temperance as a virtue in the humoral body (as food), the mind (as freedom from the passions), and the bodyeconomic (as circulating goods) in order to attain happiness. A regimen that was supposed to cure the malaise of Restoration amidst a crisis of unbridled passions, this threefold cultivation of temperance underlines Temple’s reception of China and Confucianism wherein happiness and temperance are highlighted. Thus Temple’s “gardens of happiness” represent not only a reinterpretation of classical ideas, but also his dialogue with China.European CommissionLeverhulme Trus

The Burgundy Circle’s plans to undermine Louis XIV’s ‘absolute’ state through polysynody and the high nobility

Louis the duc de Bourgogne (1686 – 1712), grandson of Louis XIV, was briefly Dauphin of France before his premature death from measles. Advised by a group of noted former tutors and members of the court, Bourgogne’s Circle devised a range of plans to reform the French state under his future rule. Opposing the centralising model of sovereignty pursued by Louis XIV, the Circle intended to expand government, decentralise power into the provinces, reform an ailing economy, and resurrect the fortunes of a high-aristocracy believed to have been excluded from meaningful government. The Circle’s conviction that Louis XIV had circumvented the ancient nobility by tyrannical (‘absolutist’) means challenges revisionist interpretations of absolutism in ancien régime France. This article will therefore test revisionist claims that ‘absolutism’ did not exist in France, by assessing the contemporary opinion of the Circle’s key members. In so doing, it will reveal the divergent reform agendas of its members and contest previous historiographical notions that depict the group as possessing a cohesive ideology