Mehdî inancı, İslam toplumunda yayılışından kısa bir süre sonra, kitleleri harekete geçiren bir motivasyon olarak Abbâsî İhtilâli sırasında yeniden ortaya çıkmıştır. Bu sebeple, ihtilâli ele alan birçok çalışmada halkta yaygınlık kazanan bu inançtan nasıl ve ne şekilde istifade edildiği incelenmiştir. Abbâsîler, Mehdî inancı olarak ifade edilen beklenen kurtarıcı inancından, ihtilâl başarıya ulaştıktan sonra da hilafette kendilerine meşruiyet sağlama amacı ile istifade etmişlerdir. Böylece Ahbâru’l-Abbâs adlı, Abbâsîlerin ihtilâlle sonuçlanan mücadelelerinin yarı resmi tarihi olarak sayılan kaynakta da Abbâsîlerin beklenen kurtarıcılar olduğunu vurgulayan (...) birçok rivâyet yer almıştır. Ahbâru’l-Abbâs, Abbâsî İhtilâli hakkında önemli bilgiler sunan ve bu nedenle muhtemelen Abbâsî ailesine yakın biri tarafından yazılmış olduğu tahmin edilen anonim bir el yazmasıdır. Abdülaziz ed-Dûrî ve Abdülcebbâr el-Muttalibî tarafından 1971'de yayımlandıktan sonra, Ahbâru’l-Abbâs veya kısaca Ahbâr olarak tanınmıştır. Bu kaynakta Abbâsîlerin beklenen kurtarıcılar olduğunu vurgulayan birçok rivâyet vardır ancak bu rivâyetler daha çok siyah sancakların ortaya çıkışı ile ilgili anlatımlarla sunulmuştur. Şimdiye kadar eser hakkında veya eserden istifade edilerek yapılan çalışmalarda, rivâyetler çoğunlukla ihtilâlin bilinmeyen yönlerine ışık tutacak şekilde ele alınmıştır, fakat bu rivayetler ile Mehdî inancı arasında doğrudan bir ilişki olduğunu vurgulayan bir çalışma bulunmamaktadır. Böylece kaynaktaki rivâyetlerin Mehdî inancı açısından ayrıntılı olarak incelenmediği söylenebilir. Çalışmamızla ilgili literatür bakımından üzerinde durulması gereken iki temel konu vardır. Bunlar arasında da en önemlisi şüphesiz ki Ahbâr’dır. Modern dönemde yeni bulunmuş bu kaynak üzerine olan çalışmalar çoğunlukla Abbâsî İhtilâli’ni ele alan çalışmalardır. Son zamanlarda kaynağın tarihyazımı açısından değeri veya sahihliği hakkında da bazı çalışmalar yapılmıştır. Literatürdeki diğer ilgili çalışmalar ise bir asrı aşkın süredir üzerinde detaylı şekilde inceleme yapılan Mehdî inancı ve bunun ihtilâl için önemine odaklanan araştırmalardır. Bu noktada, Gerlof Van Vloten'in kitabı, Mehdî inancına yönelik bazı önemli noktalara değinen ve bunun Abbâsî İhtilâli üzerindeki etkisini ortaya koyan birincil eser olarak kabul edilmektir. Bununla birlikte Van Vloten, el yazması onun çalışmasını kaleme aldığı dönemde (19. yüzyılın sonunda) henüz keşfedilmediği için Ahbâr’a hiç atıfta bulunmamıştır. Bu makale Abbâsî İhtilâli’nde Mehdî (kurtarıcı) inancının siyah sancaklar hakkındaki rivayetler aracılığıyla oluşturulan etkisini tartışmak amacıyla yazılmıştır. Ahbâr’daki ilgili rivayetleri Mehdî inancıyla ilişkilendirerek ortaya koymaktadır. Bu nedenle bu makale için “Siyah Sancaklı Mehdî” başlığı seçilmiştir. Modern tarihçiler, bu inancın İslam toplumunda giderek yaygınlaştığına ve dolayısıyla Abbâsî hareketinde etkili olduğuna inanmaktadırlar; ancak Ahbâr’dan önce ulaşılan kaynaklar bu iddiayı desteklemek için yeterli değildir. Çalışmada öncelikle Mehdî inancı ele alınacak, daha sonra beklenen kurtarıcı inancının Hicrî 2. yüzyıldaki önemi ve Abbâsî İhtilâli ile ilişkisi tartışılacak, son olarak da Mehdî inancının Abbâsî İhtilâli’ndeki etkinliğinin kaynağımıza nasıl yansıdığı incelenecektir. Bu makale, Ahbâru’l-Abbâs adlı kaynakta, Mehdî inancına doğrudan işaret eden rivayetlerin azınlığına karşın, siyah sancakların ele alındığı rivayetlerin fazla olduğunu savunmaktadır. Böylece Abbâsîlerin Mehdî inancından ihtilâlin başarıya ulaşması ve ardından meşrûiyeti sağlamada istifade ettikleri söylenebilir. Ancak bu inanç yalnızca Mehdî inancı değil, bilhassa siyah sancaklı Mehdî inancıdır. (shrink)

Les deux projets de paix les plus célèbres publiés à l'époque de Louis XIV sont celui de William Penn, qui parut en anglais en 1693, et celui de l'abbé de Saint-Pierre, dont la version la plus connue fut publiée en plusieurs volumes datés de 1713 à 1716. Une traduction française anonyme du livre de Penn fut imprimée au plus tard en 1697 et connut une diffusion extrêmement restreinte. Nous pensons que l'abbé de Saint-Pierre a participé d'une façon ou d'une autre (...) à cette traduction et s'est amplement inspiré des idées de Penn pour son propre projet. (shrink)

Summary In this contribution, I reassess the opposition between Saint-Pierre's idealism and Rousseau's realism. Rousseau accuses Saint-Pierre of having a defect in his analysis and political judgement which, if he had been consistent, would have led to a revolutionary position in the strong sense ? a position of which the author of The Social Contract himself disapproved. In short, not only was Saint-Pierre far from being a convinced absolutist; Rousseau's own writings on the Abbé do not advocate a ?republican solution?, (...) which he regarded as impracticable for the Europe of his time. (shrink)

Que reste-t-il du « printemps arabe » et que peut-on soutenir à propos de l’identité du processus révolutionnaire, après que la naissance du « califat » de Daech en 2014 a fait apparaître le problème théologico-politique comme l’un des principaux effets de ce processus, que les théories du complot ont fusé de toutes parts pour tenter d’expliquer les causes des malheurs qui ne cessent de s’abattre sur le monde arabe, et que l’implication de nombreuses parties, régionales et internationales, da...

Que reste-t-il du « printemps arabe » et que peut-on soutenir à propos de l’identité du processus révolutionnaire, après que la naissance du « califat » de Daech en 2014 a fait apparaître le problème théologico-politique comme l’un des principaux effets de ce processus, que les théories du complot ont fusé de toutes parts pour tenter d’expliquer les causes des malheurs qui ne cessent de s’abattre sur le monde arabe, et que l’implication de nombreuses parties, régionales et internationales, da...

The Abbé de Saint-Pierre, best known for his 'Project for Perpetual Peace', in fact left a much larger and more coherent body of political and moral writing, but it has been only partially studied. This book, the first systematic exploration of his entire corpus, offers a complete re-evaluation of this important author's contributions to the Enlightenment. From the first decades of the eighteenth century, Saint-Pierre set forth a pioneering vision of politics as the harmonisation of interests, anticipating Bentham as a (...) utilitarian. He imagines replacing the system of inherited power and clientele networks, which structured Old Regime society and determined the exercise of power under absolutism, with a rationalised, meritocratic and dynamic organisation. He argued for the political values of social utility and public good to take the place of the Christian ideals of perfection and the aristocratic ideals of personal charisma. As a deist seeking to reconcile morality and religion, Saint-Pierre argued that the search for salvation through active piety must also promote social justice and beneficence--and that only the indivisible power of a rationalised monarch, informed by competent elites, could carry out the reforms necessary to yield a government which would produce the greatest happiness for the greatest number. Saint-Pierre, thus, provided among the first arguments for an imposed welfare state, well before the sources more frequently associated with that idea--political economists, cameralists and the physiocrats."--Pages v-vi. (shrink)

The Abbé de Saint-Pierre sought to develop a science regarding morals that aimed at “the greatest happiness of the greatest number.” In his system, heroic morality and Christian asceticism give way to merit, the service of the nation, and values devoid of any charismatic dimension. Against an intention-based approach inspired by Augustinianism and against Mandeville’s abandonment of self-interest, Saint-Pierre devised political institutions and collective educational programs that guided the desire of distinction toward public utility. Properly channelled, the pleasure of being (...) distinguished becomes a dynamic principle that has the potential to produce a prosperous, harmonious, and benevolent society. (shrink)

Medine, Hz. Peygamber’in hicret ederek hayatının son yıllarını geçirdiği şehir olarak Müslümanlar için büyük bir öneme sahiptir. Şehrin her köşesi, Allah Resulünün hatıralarıyla doludur. Bu nedenle Medine hakkında yazılan eserler hem İslâm tarihi hem de Hz. Peygamber’in hayatı hakkında daha derinlemesine bilgi edinmek isteyenler için vazgeçilmez kaynaklardır. Muhammed Abdülvehhâb el-Abbâsî tarafından kaleme alınan el-Mu‘cemü’ş-şâmil li’l-Medîneti’l-Münevvere adlı eser, Medine hakkında yazılmış en kapsamlı çalışmalardan biri olarak kabul edilebilir. Bu eser, sadece şehrin coğrafi ve tarihi özelliklerini değil, aynı zamanda Hz. Peygamber'in Medine'deki (...) hayatı, ashabı ve şehrin sosyal yapısı gibi birçok konuyu da detaylı bir şekilde ele almaktadır. Eserdeki haritalar, çizimler ve tablolar sayesinde okuyucular Medine'yi daha iyi anlayabilir ve zihinlerinde canlandırabilirler. Bu eser, hem İslâm tarihçileri hem de Medine ile ilgilenen herkes için önemli bir kaynak niteliğindedir. Eserdeki bilgiler sayesinde Medine'nin sadece dini bir merkez değil aynı zamanda zengin bir kültürel ve tarihi mirasa sahip olduğunu daha iyi anlıyoruz. (shrink)

Abstract:This article interprets the abbé d’Aubignac’s 1715 Conjectures académiques, ou, Dissertation sur l’Iliade—the first text to posit the non-existence of Homer—in light of the Parisian literary underground of the mid-seventeenth century. It shows that the city’s nascent street culture influenced regimes of authorship and, ultimately, classical scholarship on Homer. In general, it argues for a history of scholarship in dialogue with the architecture of the cities where it took place.

Name der Zeitschrift: Klio Jahrgang: 100 Heft: 2 Seiten: 552-555.

L’abbé de Nantes est plus connu comme prêtre traditionaliste, parmi les premiers opposants a Vatican II et a Paul VI, que comme fondateur en 1957 d’une congrégation de moines missionnaires, les Petits Frères du Sacre Coeur, qui se voulait directement inspirée par Charles de Foucauld. Pourtant, sa vocation religieuse vient du film à grand succès L’appel du silence (1936) qui présente le destin commun de l’ermite et de Laperrine, ≪ le soldat de la foi et le soldat de la France (...) ≫. Né dans une famille d’Action française, l’abbé pense Charles de Foucauld à travers l’autre Charles, Maurras. Il en fait l’icône d’un empire chrétien français, incarné par une Algérie française idéalisée, au moment ou la colonisation s’effondre et ou l’Église romaine accentue son détachement à l’égard du national catholicisme. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.4 (2002) 697-716 [Access article in PDF] "La Mère Humanité":Femininity in the Romantic Socialism of Pierre Leroux and the Abbé A.-L. Constant Naomi J. Andrews Humanity, my mother, since you have led me, by so many paths, to conceive this design, support me, inspire me, affirm me. —Pierre Leroux, "Invocation to my Muse." 1It was during the July Monarchy in France, in the (...) era immediately preceding the Revolution of 1848, that the ideology we call socialism became more than an abstraction held by isolated intellectuals and conspirators. 2 A series of individuals, loose-knit associations, and more formal écoles were active during the 1830s and 1840s, developing a varied agenda of social reform, economic cooperation, or association, mystical Christianity, and women's liberation. Roughly lumped under the pejorative rubric of utopian socialism, and perhaps more accurately called romantic socialism, this movement was ultimately unsuccessful in achieving its diverse goals, but contributed significantly to the political discourse of the nineteenth and twentieth centuries. 3Socialism at this stage of its development overlapped in many ways with republicanism, both being, to quote one historian of the latter, "an amalgam of responses to the Enlightenment, the 1789 Revoluation and above all economic [End Page 697] change." 4 Many early socialists were also republicans, and socialist ideas influenced the ideology articulated by republicans such as Alexandre Ledru-Rollin and Auguste Blanqui. Louis Blanc, perhaps the best-known socialist of the decade surrounding the 1848 revolution, was and is known as a Jacobin socialist. 5From a certain perspective republicanism and socialism shared common origins and assumptions during the July Monarchy. Most socialists had come out of the political milieu of republicanism, whether through the carbonarist movement, opposition political clubs such as Droits de l'Homme and Les Amis du Peuple, or through the influential journalism trade of the Bourbon Restoration and early July Monarchy. Pierre Leroux, for one, had been a co-founder of the widely read journal le Globe, a bastion of liberalism, which he later turned over to the Saint-Simonians upon his conversion to their "church." 6 Although diverse in many ways, the left of this era did share certain core tenets, chief among them opposition to the Orleanist monarchy and, to varying degrees the belief in more democratic rule of the French nation.To say this, however, might erroneously imply a unity that was certainly not a feature of socialism during this period. In fact socialism, despite its near mystical devotion to ideas of unity, was anything but singular during its pre-Marxian phase. The spectrum of socialist thinkers and groups ranged widely. Standing closest to the republicans in their beliefs about politics and the revolutionary tradition were Jacobin socialists, most usually associated with Louis Blanc. Blanc and others articulated a social philosophy that sought "to unite two distinct ideologies: Jacobin democracy and co-operative socialism." 7 Thus Jacobin socialism combined republican political priorities and commitment to national political processes in general and to a centralized state in particular with attention to economic change, to reforming the distribution process along more equitable lines and to putting the situation of working people at the center of political change. In this goal Jacobin socialism reflected, as did other strains of socialism, the economic instability of the era and the emergence of an organized working class movement which followed the aborted revolution of 1830. 8At the other end of the spectrum one might put the Saint-Simonians and the Fourierist École Sociétaire. 9 Vehemently anti-republican, these groups shared [End Page 698] very little with the Jacobin socialists, other than a certain concern with the emerging working class, one of the few consistent features of early socialism. Unlike Jacobin socialists, these groups focused their theories of community at a very low level, having a strongly utopian component to their thinking. As a result, they tended to see national politics as irrelevant to the situation of ordinary people and even as a... (shrink)

This provocative study revives a classical idea about rationality by developing analogies between the structure of personality and the structure of society in the context of contemporary work in the philosophy of mind, ehtics, decision theory, and social choice theory.

Many religious people are alarmed about features of the current age - violence in the media, a pervasive hedonism, a marginalization of religion, and widespread abortion. These concerns influence politics, but just as there should be a separation between church and state, so should there be a balance between religious commitments and secular arguments calling for social reforms. Robert Audi offers a principle of secular rationale, which does not exclude religious grounds for action but which rules out restricting freedom except (...) on grounds that any rational citizen would accept. The book describes the essential commitments of free democracy, explains how religious and secular moral considerations can be integrated to facilitate co-operation in a world of religious pluralism, and proposes ideals of civic virtue that express the mutual respect on which democracy depends. Audi offers a balanced and sophisticated treatment of the relations between religion and politics in a modern, secular society. (shrink)

Hegel’s basic position so far on the various meanings of evil as necessary and thereby intelligible directly in the development of spirit might be summed up as follows. Evil is always a necessary moment of instability which gives impetus in the movement from various meanings of particularity to various meanings of universality; from the more abstract expression of potential unity and truth to the more actualized notion and unity.

De Maistre à Jacques Vier, en passant par l'abbé Bremond, Mgr Calvet, l'abbé Baudin et le cardinal Journet, par Massis, Bourget, Maritain, Goyau, Maurras et bien d'autres, l'auteur a enquêté. Et il faut l'admettre, le Pascal des paroissiens correspond rarement au Pascal historique: "... il y a chez Pascal une critique sociale et politique [...] qu'il serait à peine exagéré de dire qu'aucun des théoriciens du XVIIIe siècle ne l'a seulement rejointe," écrit Goldschmidt. Son génie a contribué à (...) introduire dans la pensée des catholiques les éléments de la modernité politique qui étaient la condition préalable de sa destruction, résultat inespéré du jansénisme, dont nous sommes si imprégnés que nous le voyons plus. Alors, que reste-t-il de Pascal?"--Page 4 of cover. (shrink)

Qu'ont en commun Diderot, D'Alembert et l'abbé de Saint-Pierre? Voisenon et Pluche? Fontenelle et Sade? La Font de Saint-Yenne et Condillac? Casanova et Buffon? Batteux et Barruel? Peu de chose a priori réunit les auteurs qui dialoguent au sein de ce volume, sinon que tous, quel que soit leur domaine de réflexion, ont été amenés durant leur parcours intellectuel à se confronter à la question du système et à se prononcer sur sa nécessité, sa pertinence et sa valeur. A (...) lire les études ici rassemblées, il apparaît que la pensée du système innerve les champs du savoir et de la création au XVIIIe siècle. Mais ce tropisme systématique étonnamment persistant ne signifie nullement la permanence de la valeur accordée à l'esprit de système : ces systèmes omniprésents traduisent plutôt la perte de majesté du système, détrôné par d'autres manières de penser et d'écrire le monde et les hommes."--Page 4 of cover. (shrink)

This paper expands the definition of gray-marketing to include some ethically problematic marketing activities and techniques used in personal selling in China. Based on this, a conceptual model of gray-marketing for a particular type of selling in which both the sellers and the buyers exhibit problematic ethics in an exchange and the associated hypotheses are developed and tested. The findings show that, first, the respondents have different ethical evaluations of different marketing practices used in personal selling such as giving and (...) accepting gifts, buying and accepting meals, and offering and accepting kickbacks. Some of these practices may not be considered unethical. Second, in terms of ethical assessment, gray-marketing practiced by buying agents is more unacceptable than when practiced by sales agents. Third, a person's ethical evaluation of gray-marketing behavior, empathy for gray-marketing, and belief that gray-marketing has serious consequences, significantly affects his inclination to use gray-marketing. This paper concludes with a discussion of some possible applications of our research findings. (shrink)