Sacral Kingship Between Disenchantment And Re Enchantment

France and England are often seen as monarchies standing at opposite ends of the spectrum of seventeenth-century European political culture. On the one hand the Bourbon monarchy took the high road to absolutism, while on the other the Stuarts never quite recovered from the diminution of their royal authority following the regicide of Charles I in 1649. However, both monarchies shared a common medieval heritage of sacral kingship, and their histories remained deeply entangled throughout the century. This study focuses on the interaction between ideas of monarchy and images of power in the two countries between the execution of Mary Queen of Scots and the Glorious Revolution. It demonstrates that even in periods when politics were seemingly secularized, as in France at the end of the Wars of Religion, and in latter seventeenth- century England, the appeal to religious images and values still lent legitimacy to royal authority by emphasizing the sacral aura or providential role which church and religion conferred on monarchs.

This book presents a philosophical study of the idea of reenchantment and its merits in the interrelated fields of philosophical anthropology, ethics, and ontology. It features chapters from leading contributors to the debate about reenchantment, including Charles Taylor, John Cottingham, Akeel Bilgrami, and Jane Bennett. The chapters examine neglected and contested notions such as enchantment, transcendence, interpretation, attention, resonance, and the sacred or reverence-worthy—notions that are crucial to human self-understanding but have no place in a scientific worldview. They also explore the significance of adopting a reenchanting perspective for debates on major concepts such as nature, naturalism, God, ontology, and disenchantment. Taken together, they demonstrate that there is much to be gained from working with a more substantial and affirmative concept of reenchantment, understood as a fundamental existential orientation towards what is seen as meaningful and of value. The Philosophy of Reenchantment will be of interest to scholars and advanced students in philosophy—especially those working in moral philosophy, metaphysics, philosophy of religion, theology, religious studies, and sociology.

Historians of the ancien régime have long been interested in the relationship between religion and politics, and yet many issues remain contentious, including the question of sacral monarchy. Scholars are divided over how - and, indeed, if - it actually operated. With its nuanced analysis of the cult of Saint Louis, covering a vast swathe of French history from the Wars of Religion through the zenith of absolute monarchy under Louis XIV to the French Revolution and Restoration, Sacral Kingship in Bourbon France makes a major contribution to this debate and to our overall understanding of France in this fascinating period. Saint Louis IX was the ancestor of the Bourbons and widely regarded as the epitome of good Christian kingship. As such, his cult and memory held a significant place in the political, religious, and artistic culture of Bourbon France. However, as this book reveals, likenesses to Saint Louis were not only employed by royal flatterers but also used by opponents of the monarchy to criticize reigning kings. What, then, does Saint Louis' cult reveal about how monarchies fostered a culture of loyalty, and how did sacral monarchy interact with the dramatic religious, political and intellectual developments of this era? From manuscripts to paintings to music, Sean Heath skilfully engages with a vast array of primary source material and modern debates on sacral kingship to provide an enlightening and comprehensive analysis of the role of Saint Louis in early modern France.

On the accession of Louis XIII in 1610 following the assassination of his father, the Bourbon dynasty stood on unstable foundations. For all of Henri IV's undoubted achievements, he had left his son a realm that was still prey to the ambitions of an aristocracy that possessed independentmilitary force and was prepared to resort to violence and vendetta in order to defend its interests and honour. To establish his personal authority, Louis XIII was forced to resort to conspiracy and murder, and even then his authority was constantly challenged. Yet a little over a century later, asthe reign of Louis XIV drew to a close, such disobedience was impossible. Instead, a simple royal command expressing the sovereign's disgrace was sufficient to compel the most powerful men and women in the kingdom to submit to imprisonment or internal exile without a trial or an opportunity tojustify their conduct, abandoning their normal lives, leaving families, careers, offices, and possessions behind in obedience to their sovereign.To explain that transformation, this volume examines the development of this new "politics of disgrace", why it emerged, how it was conceptualised, the conventions that governed its use, and reactions to it, not only from the perspective of the monarch and his noble subjects, but also the greatcorporations of the realm and the wider public. Although that new model of disgrace proved remarkably successful, influencing the ideas and actions of the dominant social elites, it was nevertheless contested, and the critique of disgrace connects to the second aim of this work, which is to useshifting attitudes to the practice as a means of investigating the nature of Ancien Regime political culture and some of the dramatic and profound changes it experienced in the years separating Louis XIII's dramatic seizure of power from the French Revolution.

This volume explores the conceptualization and construction of sacred space in a wide variety of faith traditions: Christianity, Hinduism, Islam, Judaism, and the religions of Japan. It deploys the notion of "layered landscapes" in order to trace the accretions of praxis and belief, the tensions between old and new devotional patterns, and the imposition of new religious ideas and behaviors on pre-existing religious landscapes in a series of carefully chosen locales: Cuzco, Edo, Geneva, Granada, Herat, Istanbul, Jerusalem, Kanchipuram, Paris, Philadelphia, Prague, and Rome. Some chapters hone in on the process of imposing novel religious beliefs, while others focus on how vestiges of displaced faiths endured. The intersection of sacred landscapes with political power, the world of ritual, and the expression of broader cultural and social identity are also examined. Crucially, the volume reveals that the creation of sacred space frequently involved more than religious buildings and was a work of historical imagination and textual expression. While a book of contrasts as much as comparisons, the volume demonstrates that vital questions about the location of the sacred and its reification in the landscape were posed by religious believers across the early-modern world.

"Until the 1960s, it was widely assumed that in Western Europe the 'New Monarchy' propelled kingdoms and principalities onto a modern nation-state trajectory. John I of Portugal (1358-1433), Charles VII (1403-1461) and Louis XI (1423-1483) of France, Henry VII and Henry VIII of England (1457-1509, 1509-1553), Isabella of Castile (1474-1504) and Ferdinand of Aragon (1479-1516) were, by improving royal administration, by bringing more continuity to communication with their estates and by introducing more regular taxation, all seen to have served that goal. In this view, princes were assigned to the role of developing and implementing the sinews of state as a sovereign entity characterized by the coherence of its territorial borders and its central administration and government. They shed medieval traditions of counsel and instead enforced relations of obedience toward the emerging 'state'."--Provided by publisher.

Were the countries of Europe the only ones that were "early modern"? Was Asia's early modernity cut short by colonialism? Scholars examining early modern Eurasia have not yet fully explored the relationships between absolute rule and political modernization in the highly contested early modern world. Using a comparative perspective that places Chŏngjo, king of Korea from 1776 to 1800, in context with other Korean kings and with contemporary Chinese and European rulers, Christopher Lovins examines the shifting balance of power in Korea in favor of the crown at the expense of the aristocracy during the early modern period. This book is the first to analyze in English the recently discovered collection of 297 private letters written by Chŏngjo himself. These letters were a vital channel of communication outside of official court historians' scrutiny, since private meetings between the king and his ministers were forbidden by custom. Royal politics played out in an arena of subtle communication, with court officials trying to read the king's unstated, elliptically hinted at intentions and the king trying to suggest what he wanted done while maintaining plausible deniability. Through close analysis of both official records and private letters, including Chŏngjo's "secret letters," Lovins shows that, in contrast to previous assumptions, the late eighteenth-century Korean monarchs were not weak and ineffective but instead were in the process of building an absolutist polity.

This richly illustrated and interdisciplinary study examines the commercial mediation of royalism through print and visual culture from the second half of the seventeenth century. The rapidly growing marketplace of books, periodicals, pictures, and material objects brought the spectacle of monarchy to a wide audience, saturating spaces of daily life in later Stuart and early Hanoverian England. Images of the royal family, including portrait engravings, graphic satires, illustrations, medals and miniatures, urban signs, playing cards, and coronation ceramics were fundamental components of the political landscape and the emergent public sphere. Koscak considers the affective subjectivities made possible by loyalist commodities; how texts and images responded to anxieties about representation at moments of political uncertainty; and how individuals decorated, displayed, and interacted with pictures of rulers. Despite the fractious nature of party politics and the appropriation of royal representations for partisan and commercial ends, print media, images, and objects materialized emotional bonds between sovereigns and subjects as the basis of allegiance and obedience. They were read and re-read, collected and exchanged, kept in pockets and pasted to walls, and looked upon as repositories of personal memory, national history, and political reverence.