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The Tradition as an Alternative to Secular History in French Traditionalism

  • Gabriel Motzkin
Part of the Philosophical Studies in Contemporary Culture book series (PSCC, volume 1)

Abstract

Whatever the long-run influence of the early nineteenth-century Tübingen School, the éclat of early nineteenth-century French Traditionalism was much greater, both because France was a much more important Catholic country in the early nineteenth century than the South German principalities (Tübingen even being located in a Catholic diaspora) and because the political resonance of French Traditionalism was immediate. The political consequences of French Traditionalism have been obscured in our retrospective view both because they were ambiguous, and because the political movements that were influenced by French Traditionalism did not choose to remember this particular spiritual ancestry.

Keywords

Nineteenth Century Early Nineteenth Century Historical Scholarship Divine Revelation Historical Progress 
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Notes

  1. 1.
    Anton Haueter, Die Kronungen der französischen Könige im Zeitalter des Absolutismus und der Restauration. Inaug.-Diss. (Zürich: Juris-Verlag, 1975), pp. 211–213, 345, 364-370.Google Scholar
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  3. 3.
    Norbert Hötzel, Die Urojfenbarung im französischen Traditionalismus. Münchener theologische Studien. II. Systematische Abteilung, 24 (München: M. Hueber, 1962).Google Scholar
  4. 4.
    Harold J. Laski, Studies in the Problem of Sovereignty (New Haven: Yale University Press, 1917). Isaiah Berlin, The Hedgehog and the Fox (London: Weidenfeld and Nicholson, 1953). Richard A. Lebrun, Throne and Altar. The Political and Religious Thought of Joseph de Maistre (Ottawa: Ottawa University Press, 1965). Roger Henry Soltau, French Political Thought in the Nineteenth Century (New Haven: Yale University Press, 1931). Robert Spaemann, Der Ursprung der Soziologie aus dem Geist der Restauration. Studien über L. G. A. de Bonald (München: Kösel-Verlag, 1959).Google Scholar
  5. 5.
    Hötzel, op. cit., p. 70.Google Scholar
  6. 7.
    Reardon, Ibid., p. 46.Google Scholar
  7. 8.
    Hötzel, op. cit., p.1.Google Scholar
  8. 9.
    Hermann Cohen, Logik der reinen Erkenntnis, op. cit., p. 396 (342), derives his concept of progress from the progress of science. Then however he turns this belief into an endorsement of the moral desirability of believing in the infinity of (future) historical possibilities (pp. 453-454 (390-391). He implies that history should be studied in order to sharpen our sense of the future; the future, as anticipation, is the basic characteristic of time. Cohen discems a danger in history’s usurpation of the role of ethics (p. 495 (426-7). The study of history should rather have the analogous role in the human sciences to physics.Google Scholar
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    Hötzel, op. cit., p. 65.Google Scholar
  10. 11.
    Ibid., p. 9.Google Scholar
  11. 12.
    For Braig, see Jeffrey A. Barash, Martin Heidegger and the Problem of Historical Meaning (Dordrecht: Kluwer, 1988), pp. 101–106; see also: Hugo Ott, “Die katholischen Wurzeln im Denken Heideggers”, unpubl. mss.; Richard Schaeffler, Frömmigkeit des Denkens. Martin Heidegger und die Katholische Theologie (Darmstadt: Wis senschaftliche Buchgesellschaft, 1978). Karl Ledlmeier, “Karl Braig“ in Christliche Philosophie, cit. sub.; n. 18.Google Scholar
  12. 13.
    Hötzel, op. cit., p. 34.Google Scholar
  13. 14.
    Ibid., p. 46.Google Scholar
  14. 15.
    William B. Ashworth Jr., “Light of Reason, Light of Nature-Catholic and Protestant Metaphors of Scientific Knowledge”, in Science in Context, v. 3, no. 1 (Spring, 1989), pp. 89–108, p. 91. The illustration of the title-page of Bartolomeo Amici’s commentary on De Caelo et Mundo counter-poses the sensus communis and the intellectus aetivus.Google Scholar
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    Gustav Droysen, Geschichte der Gegenreformation (Berlin: G. Grote’sche Buchhandlung, 1893), p. 3.Google Scholar
  16. 17.
    Hötzel, op. cit., p. 62.Google Scholar
  17. 20.
    Ibid., p. 44.Google Scholar
  18. 21.
    Luciano Malusa, Neotomismo e intransigentismo cattolico. II contributo di Giovanni Maria Cornoldi per la rinascita dei tomismo (Milano: Istituto Propaganda Libraria, 1986), p. 292.Google Scholar
  19. 22.
    Hötzel, op. cit., p. 65.Google Scholar
  20. 23.
    Ibid., p. 73.Google Scholar

Copyright information

© Springer Science+Business Media Dordrecht 1992

Authors and Affiliations

  • Gabriel Motzkin
    • 1
  1. 1.The Hebrew University of JerusalemIsrael

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