Thunder and lightning have been seen from time immemorial as God’s instruments of punishment. Until the invention of the lightning rod by Benjamin Franklin in 1752. In Lightning in the Age of... Show moreThunder and lightning have been seen from time immemorial as God’s instruments of punishment. Until the invention of the lightning rod by Benjamin Franklin in 1752. In Lightning in the Age of Benjamin Franklin. Facts and Fictions in Science, Religion, and Art Jan Wim Buisman shows how the Enlightenment and Romanticism have changed our scientific, religious and artistic image of natural violence forever. In the eighteenth century, thunderstorms are experienced less and less as a threat and more and more as something extraordinary. The image of God and the image of nature changed radically. The religion of enlightened people, for example, was more determined by joy than by fear. And nature was almost experienced as a girlfriend. That had significant consequences because those who no longer had to be afraid of the thunderstorm could play with it without hesitation. That’s what poets, painters and musicians did to their heart’s content. Never before the beauty of the storm was depicted as much in the western culture as during the transition from the Enlightenment to Romanticism. Show less
The English Presbyterian minister, medical practioner, and later deist, Thomas Morgan, lived from 1671/2 till 1743. He participated in the pamphlet war around the Salters' Hall conference, was... Show moreThe English Presbyterian minister, medical practioner, and later deist, Thomas Morgan, lived from 1671/2 till 1743. He participated in the pamphlet war around the Salters' Hall conference, was dismissed by his congregation in Marlborough in 1724, and turned fully to medicine in Bristol from 1727. He published two medical works, which had a ready national and international sale. In London he published in 1737 his principal work: The Moral Philosopher, in which he called himself a Christian Deist, critizising the Bible and especially the Old Testament. He received many criticisms for this work. Morgan stands in a line of Christian theology, which disparages the Jewish part of Scripture, and which is of present interest until to-day. Show less
At the end of the eighteenth century the Enlightenment brought forth new ideas on colonial relations and colonial policies. How did these ideas manifest themselves in early nineteenth-century... Show moreAt the end of the eighteenth century the Enlightenment brought forth new ideas on colonial relations and colonial policies. How did these ideas manifest themselves in early nineteenth-century literary fiction?Vaders en dochters (Fathers and daughters) focusses on three narratives about dramatic events in Moluccan history: a narrative poem by Jan Fredrik Helmers (1812), a short story by Maurits Ver Huell (1837) and a historical novel by Willem Ritter (1844). In all three the main characters are a father and a daughter. These narratives are extensely researched and analyzed. By taking in account more recent historical and antropological findings, an attempt is made to trace the emergence, rise and downfall of Enlightenment idealism in nineteenth-century historical romance.The stories of Helmers, Ver Huell and Ritter inspired other nineteenth century narratives, both literary and historical. In time some parts were integrated into Bandanese and Ambonese local histories, while the female character of Ver Huells story nowadays is considered a national heroine of Indonesia. In conclusion a postcolonial novel by Y.B. Mangunwijaya, likewise about a father and daughter in the turmoil of Moluccan history, is discussed to highlight the merits and deficiencies of Dutch colonial fiction. Show less
Het uitbreken van de Franse Revolutie ging in West-Europa en Noord-Amerika gepaard met een krachtige herleving van de bijbelse eindtijdverwachting (eschatologie). Sommigen zagen de heilsorde die... Show moreHet uitbreken van de Franse Revolutie ging in West-Europa en Noord-Amerika gepaard met een krachtige herleving van de bijbelse eindtijdverwachting (eschatologie). Sommigen zagen de heilsorde die volgens de profetieën in het verschiet lag vol optimisme tegemoet, anderen raakten in de greep van cultuurpessimisme en ondergangsdenken. Dit proefschrift richt zich op de eschatologische revival in Nederland, waarover vooralsnog weinig bekend was. Deze ideeën vonden breed weerklank, niet alleen bij eenvoudige gelovigen als de eindtijdpublicist Hendrik Hentzepeter (portier in het Mauritshuis) en de Zwijndrechtse Nieuwlichters, maar ook bij de hoger opgeleiden van de orthodox-protestantse Réveil-beweging, die zich lieten inspireren door Willem Bilderdijk en Isäac da Costa. In hun toekomstvisioenen domineerde de vrees voor een Antichrist die zich als politieke onderdrukker zou manifesteren, en was weinig plaats voor vooruitgangsoptimisme. Rond 1850 werd door de Christelijke Vrienden, voortgekomen uit het Réveil, een geloofsoffensief gelanceerd, waarbij door middel van evangelisatieverenigingen werd geprobeerd de voortgaande secularisering van de samenleving terug te draaien. Daarbij werden het opkomende socialisme en de moderne bijbelkritiek als antichristelijk afgeschilderd, een boodschap die bij de arbeiders- en middenklasse in vruchtbare aarde viel. Dat heeft een vertragend effect gehad op het moderniseringsproces dat zich gedurende de negentiende eeuw in Nederland voltrok. Show less
This dissertation focuses on the life and work of the Reformed minister Josua van Iperen (1726 - 1780), who picked his way through the opposing forces of orthodoxy and Enlightenment. He can be... Show moreThis dissertation focuses on the life and work of the Reformed minister Josua van Iperen (1726 - 1780), who picked his way through the opposing forces of orthodoxy and Enlightenment. He can be seen as an exponent of the large body of moderately enlightened ministers in the Republic. The first part of this dissertation (chapters one to five) will look at his life and career as a minister. The second part (chapters six to fifteen) will deal with his perception of his duties as a university-trained minister of religion, and also cover his wide variety of interests. The conclusion can be that in van Iperen we encounter a curious mixture of ‘old’ and ‘new’, of traditionalism and a certain measure of Enlightenment. This makes van Iperen, as representative of a broad class of reformed ministers in the eighteenth century Republic, a very interesting case study that can serve to clarify the multifaceted relationship between faith and Enlightenment. Show less
A reconstruction of the Théorie du Pouvoir, the first and major work of the French philosopher Louis de Bonald, shows that this work is best being read along the lines of political classicism: its... Show moreA reconstruction of the Théorie du Pouvoir, the first and major work of the French philosopher Louis de Bonald, shows that this work is best being read along the lines of political classicism: its syllogistic structure consists of a philosophical (deductive) maior, a historical (empirical) minor, and the political conclusion that the aristocratic authority and corporative forms characteristic of the preabsolutist era rather than ancien régime monarchy should be restored. As much as a frontal attack on the French Revolution and its Enlightenment ideas it can be regarded as a subtle defense of the nobility’s cause against absolutist policies. The common view that Bonald was a champion of absolutism should be replaced by the view that he continued Montesquieu and prefigured Tocqueville. As an archetypical conservative Bonald cannot be said to be a mere precursor of fascism. This is demonstrated in the epilogue, which discusses the ways that Bonald’s ideas have been transmitted, adopted and transformed not just by the modern extreme-right but also by French royalism, German romanticism, panslavism, carlism, conservatism in Latin and Northern America, Dutch neocalvinism, French liberalism, the Catholic Church, corporatism, christian-democracy, the social sciences, socialism, anarchism, men of letters, esoteric traditionalism and islamic fundamentalism. Show less
In this thesis the two authors discuss the confrontation between the supporters of the early Protestant Réveil in the Netherlands and several Dutch representatives of the Enlightenment during the... Show moreIn this thesis the two authors discuss the confrontation between the supporters of the early Protestant Réveil in the Netherlands and several Dutch representatives of the Enlightenment during the period 1815-1826. This confrontation, which manifested itself mainly as a war of words, is analyzed on the basis of content and reception of the publications involved in the debate. Because the supporters of the Réveil wished to extinguish the optimistic belief in progress characteristic of the Enlightenment, their enlightened opponents called them dompers, a term related to the Dutch word for extinguishing a flame. Hence the title of this dissertation, Van dompers en verlichten (Snuffing out the Enlightenment?). Show less
Jona Willem te Water (1740-1822), a professor at Leiden University, was a man of influence in the Dutch Reformed Church, in many learned societies, in academic theology, and in Dutch historiography... Show moreJona Willem te Water (1740-1822), a professor at Leiden University, was a man of influence in the Dutch Reformed Church, in many learned societies, in academic theology, and in Dutch historiography. He started his career as a Reformed minister in the province of Zeeland. His main historiographical work was a book on the history of the Dutch noblemen who had offered the petition to governess Margaret of Parma in 1566, requesting increased autonomy for their dominions, as well as freedom of religion. Throughout all his publications, Te Water chose the Orangists' side and showed a keen eye for the role of freedom and of Providence in Dutch history. In his theological publications, he favoured moderation in all things. He tenaciously clung to the teachings of the Reformed Church but did keep an open mind to any new theological developments. He attempted to show that the very use of the critical method of the so-called neologians could only lead to orthodox conclusions, if only it was applied objectively and carefully enough. As a member of several committees instituted to reform the organisational structure of the Dutch Reformed Church around 1810, Te Water invariably chose to conserve as much as possible. Show less
