Work and wages in eighteenth century France End of grant report

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The Vigorous and Doux Soldier: David Hume\u27s Military Defence of Commerce

If war is an inevitable condition of human nature, as David Hume suggests, then what type of societies can best protect us from defeat and conquest? For David Hume, commerce decreases the relative cost of war and promotes technological military advances as well as martial spirit. Commerce therefore makes a country militarily stronger and better equipped to protect itself against attacks than any other kind of society. Hume does not assume commerce would yield a peaceful world nor that commercial societies would be militarily weak, as many contemporary scholars have argued. On the contrary, for him, military might is a beneficial consequence of commerce

Revolução 2008-? Revolution 2008-?

Por dois séculos, a experiência da França em 1789 transformou a relativamente anódina categoria da revolução num eixo obrigatório do juízo político em todo o mundo. Nessa longa travessia, ela serviu mais insistente e efetivamente para definir a lealdade e a antipatia políticas do que para dirigir a agência política para fins bem definidos e politicamente acessíveis. O que a equipou para fazer isso foi uma imagem das exigências imperiosas e abrangentes da razão humana no interior da vida coletiva. Mas é duvidoso hoje que tais pretensões sejam capazes de oferecer uma base massiva de solidariedade para reconstruir a sociedade e a política, depois do colapso ou derrubada de um regime.<br>For two full centuries the experience of France in 1789 turned the relatively anodyne category of revolution into a mandatory axis of political judgment across the world. Throughout that long traverse it served more insistently and effectively to define political allegiance than to direct political agency towards well defined and potentially accessible ends. What equipped it to do this was a picture of the comprehensive and imperious requirements of human reason within the collective life. But it is dubious today that those claims are still able to offer a massive basis of solidarity for reconstructing society and polity in the aftermath of regime collapse or overthrow

Sociability

How are individuals able to establish peaceful and enduring societies? Although the problem of sociability has been a recurrent concern for moral and political philosophers since antiquity, the early modern period marks an important shift in the conceptualization of human sociability. Moral skepticism, numerous ferocious wars, and the rise of sovereign states prompted the novel needed to study the normative and psychological underpinnings of social order. From the sixteenth century onward, sociability began to function as a bridge concept that was applied to theories of morality and moral psychology, political philosophy, history, international relations, and political economy (see, e.g., Piirimäe and Schmidt 2015; Sagar 2018; Ahnert and Manning 2011; Fiorillo and Grunert 2009; Vollhardt 2001). This entry introduces the early modern conceptions of sociability by focusing on the debate concerning the question how are men turned into social and political animals. Is sociability natural for human beings, or is it merely an artificial device that restrains and motivates the actions of naturally unsociable individuals? During the course of the early modern period, the notion of sociability as an innate inclination that could provide sufficient foundations for mutual sociability in large societies was questioned. As a result, the view of man as a naturally social and political being was gradually replaced by the idea of sociability as an artificial product of historically situated societies.Peer reviewe