{"title":"The heart of the nation: fraternal love and nation-building in the histories of Jules Michelet","authors":"Brad Montgomery-Anderson","doi":"10.1080/08905495.2023.2212090","DOIUrl":null,"url":null,"abstract":"In A Critical Dictionary of the French Revolution , Mona Ozouf notes that the fi rst two com-ponents in the famous revolutionary slogan liberté , égalité , fraternité represent a demand for rights, while the third is a moral obligation. The cry for fraternité has various interpret-ations – Is it expressing a right to rebellion? A sentiment that is a necessary precursor to liberté and égalité ? She notes that this third component of the slogan was a late addition; it only fi rst appeared in the Constitution of 1791 (1989, 716). Fraternity does seem to be a necessary component in many de fi nitions of the term nation . Benedict Anderson famously de fi ned it by using the idea of an imagined community : “ … it is imagined as a community, because, regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship ” (1983, 6). A century earlier Ernst Renan in What is a Nation? de fi ned it as “ a vast solidarity ” (2018, 261). In both de fi nitions the nation is a creation of the imagination, a construct based on idealized bonds of a ff ection for imagined fellow citizens. The nineteenth-century French historian Jules Michelet especially emphasizes the role of fraternité in building the French nation. In his vision, the ideal political entity is the nation-state, a convergence of the machinery and laws of the state with the warm and personal fraternal bonds that hold together the nation. The French Revolution reaches its apogee when nation – “ la grande amitié qui contient tous les autres ” (Michelet 1974, 199) [the great friendship that contains all the others] – converges with the impersonal political power of the state. 1 France is unique in Michelet ’ s thought because it is the fi rst country to achieve this new status of nation-state. Fraternity is the means as well as the ends of this process, and fraternal love is an active force that creates and","PeriodicalId":43278,"journal":{"name":"Nineteenth-Century Contexts-An Interdisciplinary Journal","volume":"45 1","pages":"215 - 231"},"PeriodicalIF":0.3000,"publicationDate":"2023-05-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Nineteenth-Century Contexts-An Interdisciplinary Journal","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/08905495.2023.2212090","RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"HUMANITIES, MULTIDISCIPLINARY","Score":null,"Total":0}
引用次数: 0
Abstract
In A Critical Dictionary of the French Revolution , Mona Ozouf notes that the fi rst two com-ponents in the famous revolutionary slogan liberté , égalité , fraternité represent a demand for rights, while the third is a moral obligation. The cry for fraternité has various interpret-ations – Is it expressing a right to rebellion? A sentiment that is a necessary precursor to liberté and égalité ? She notes that this third component of the slogan was a late addition; it only fi rst appeared in the Constitution of 1791 (1989, 716). Fraternity does seem to be a necessary component in many de fi nitions of the term nation . Benedict Anderson famously de fi ned it by using the idea of an imagined community : “ … it is imagined as a community, because, regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship ” (1983, 6). A century earlier Ernst Renan in What is a Nation? de fi ned it as “ a vast solidarity ” (2018, 261). In both de fi nitions the nation is a creation of the imagination, a construct based on idealized bonds of a ff ection for imagined fellow citizens. The nineteenth-century French historian Jules Michelet especially emphasizes the role of fraternité in building the French nation. In his vision, the ideal political entity is the nation-state, a convergence of the machinery and laws of the state with the warm and personal fraternal bonds that hold together the nation. The French Revolution reaches its apogee when nation – “ la grande amitié qui contient tous les autres ” (Michelet 1974, 199) [the great friendship that contains all the others] – converges with the impersonal political power of the state. 1 France is unique in Michelet ’ s thought because it is the fi rst country to achieve this new status of nation-state. Fraternity is the means as well as the ends of this process, and fraternal love is an active force that creates and
莫娜·奥佐夫在《法国大革命批判词典》中指出,著名的革命口号libert、galit、的前两个组成部分代表了对权利的要求,而第三个组成部分则是一种道德义务。对博爱的呼声有各种各样的解释——它表达了一种反抗的权利吗?这种情绪是自由主义和自由主义的必要前兆?她指出,这个口号的第三个组成部分是后来添加的;它只首次出现在1791年(1989年,716年)的宪法中。博爱似乎确实是国家一词的许多定义的必要组成部分。本尼迪克特·安德森(Benedict Anderson)通过使用想象共同体的概念对其进行了著名的定义:“……它被想象为一个共同体,因为,不管每个国家可能普遍存在的实际不平等和剥削,民族总是被设想为一种深刻的、水平的同志关系”(1983.6)。一个世纪前,恩斯特·勒南在《什么是民族?》德菲将其称为“巨大的团结”(2018,261)。在这两种定义中,国家都是想象的产物,是一种基于对想象中的同胞的感情的理想化纽带的建构。19世纪的法国历史学家朱尔斯·米舍莱特别强调了兄弟会在法兰西民族建设中的作用。在他的愿景中,理想的政治实体是民族国家,是国家机器和法律的集合,是将民族团结在一起的温暖和个人兄弟般的纽带。当国家——“la grande amiti qui continent tous les autres”(Michelet 1974, 199)[包含所有其他的伟大友谊]——与国家的非个人政治权力汇合时,法国大革命达到了顶峰。1 .在米舍莱看来,法国是独一无二的,因为它是第一个实现这种民族国家新地位的国家。兄弟情谊是这一过程的手段和目的,兄弟之爱是一种积极的力量,创造和
期刊介绍:
Nineteenth-Century Contexts is committed to interdisciplinary recuperations of “new” nineteenth centuries and their relation to contemporary geopolitical developments. The journal challenges traditional modes of categorizing the nineteenth century by forging innovative contextualizations across a wide spectrum of nineteenth century experience and the critical disciplines that examine it. Articles not only integrate theories and methods of various fields of inquiry — art, history, musicology, anthropology, literary criticism, religious studies, social history, economics, popular culture studies, and the history of science, among others.