By Pierre Bayle
Pierre Bayle's Dictionnaire Historique et Critique used to be a bestseller all through Europe for 2 centuries. Sally L. Jenkinson's masterly new version provides the reader with a coherent course via Bayle's tremendous paintings, uncovering Bayle's innovative perspectives on toleration and elitism. This anthology is the 1st in English to provide Bayle as a in particular political philosopher. Jenkinson's authoritative translation, cautious choice of texts, and lucid advent may be welcomed via students and scholars of the background of rules, political concept, cultural historical past and French stories.
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Harper, D. Brown, J. Tonson, A. and J. Churchill, T. Horne, T. Goodwin, R. Knaplock, J. Taylor, A. Bell, B. Tooke, D. Midwinter, B. Lintott and W. Lewis. (–), Œuvres diverses. , The Hague. (), Dictionnaire historique et critique, par M. Bayle. Quatrie`me e´dition, revue, corrige´e et augmente´e, avec la vie de l’auteur par M. Des Maizeaux. vols. Amsterdam: P. Brunel; R. and J. Wetstein, G. Smith, H. Waesberge; P. Humbert; F. Honore´. (–), Dictionary Historical and Critical, vols.
That is, he supposed that the quality of society, whether it is just, humane, efﬁcient and consistent, has little to do with the supposed origins of authority or with the religion of its ruler or with the detail of its instruments of government. More important is the extent to which a society embraces agreed principles of justice and measures its laws and its policies against them. Since the proper end of government is not to ﬁght a holy war, but to keep the peace and serve the well-being of the people, the ruler should institute good laws, implement them ﬁrmly, and safeguard the right of utterance and the right of reply.
Undoubtedly the Huguenots had been betrayed, for, by the terms of the Peace of Ale`s in , they had given up their right to bear arms in return for the civil authority’s protection of their liberty of worship (Labrousse (), p. ). Yet most Protestants opposed the proliferation of sects (Sainc (F)), feeling at heart that unity of religion was the ideal to be sought. They supposed that the best arrangement would be to live in a Calvinist France which upheld the true religion (as they understood it) even if a second-best arrangement was to live under a Gallican regime which accorded them toleration.