Jean Bodin
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Jean Bodin (French:
Towards the end of his life he wrote a dialogue among different religions, including representatives of Judaism, Islam and natural theology in which all agreed to coexist in concord, but was not published. He was also an influential writer on demonology[5] as his later years were spent during the peak of the early modern witch trials.
Life
Bodin was successively a friar, academic, professional lawyer, and political adviser. An excursion as a politician having proved a failure, he lived out his life as a provincial magistrate.
Early life
Bodin was born near
Paris and Toulouse
He obtained release from his vows in 1549 and went to Paris. He studied at the university, but also at the humanist-oriented Collège des Quatre Langues (now the Collège de France); he was for two years a student under Guillaume Prévost, a little-known magister in philosophy.[6] His education was not only influenced by an orthodox Scholastic approach but was also apparently in contact with Ramist philosophy (the thought of Petrus Ramus).
Later, in the 1550s, he studied
The Wars of Religion and the politiques
From 1561, he was licensed as an attorney of the Parlement of Paris. His religious convictions on the outbreak of the Wars of Religion in 1562 cannot be determined, but he affirmed formally his Catholic faith, taking an oath that year along with other members of the Parlement.[9] He continued to pursue his interests in legal and political theory in Paris, publishing significant works on historiography and economics.
Bodin became a member of the discussion circles around the
Under Henry III
After the failure of Prince François' hopes to ascend the throne, Bodin transferred his allegiance to the new king Henry III. In practical politics, however, he lost the king's favor in 1576–7, as delegate of the Third Estate at the Estates-General at Blois, and leader in his Estate of the February 1577 moves to prevent a new war against the Huguenots.[11] He attempted to exert a moderating influence on the Catholic party, and also tried restrict the passage of supplemental taxation for the king. Bodin then retired from political life; he had married in February 1576. His wife, Françoise Trouillart, was the widow of Claude Bayard, and sister of Nicolas Trouillart who died in 1587; both were royal attorneys in the Provost of Laon and attorneys in the Bailiwick of Vermandois, and Bodin took over the charges.[12]
Bodin was in touch with
Prince François became Duke of Brabant in 1582, however, and embarked on an adventurer's campaign to expand his territory. The disapproving Bodin accompanied him, and was trapped in the Prince's disastrous raid on Antwerp that ended the attempt, followed shortly by the Prince's death in 1584.[20]
Last years
In the wars that followed the death of Henry III (1589), the
He died, in Laon, during one of the many plague epidemics of the time.[7]
Books
Bodin generally wrote in French, with later Latin translations.[21] Several of the works have been seen as influenced by Ramism, at least in terms of structure.
Bodin wrote in turn books on history, economics, politics, demonology, and natural philosophy;[22] and also left a (later notorious) work in manuscript on religion (see under "Religious tolerance"). A modern edition of Bodin's works was begun in 1951 as Oeuvres philosophiques de Jean Bodin by Pierre Mesnard , but only one volume appeared.
Methodus ad facilem historiarum cognitionem
In France, Bodin was noted as a historian for his Methodus ad facilem historiarum cognitionem (1566) (Method for the easy knowledge of history). He wrote, "Of history, that is, the true narration of things, there are three kinds: human, natural and divine". This book was one of the most significant contributions to the ars historica of the period, and distinctively put an emphasis on the role of political knowledge in interpreting historical writings.[7] He pointed out that the knowledge of historical legal systems could be useful for contemporary legislation.
The Methodus was a successful and influential manual on the writing of technical history.
Bodin rejected the biblical
Economic thought: the Reply to Malestroit
The Réponse de J. Bodin aux paradoxes de M. de Malestroit (1568) was a tract, provoked by theories of Jean de Malestroit, in which Bodin offered one of the earliest scholarly analyses of the phenomenon of inflation, unknown prior to the 16th century. The background to discussion in the 1560s was that by 1550 an increase in the money supply in Western Europe had brought general benefits.[28] But there had also been appreciable inflation. Silver arriving via Spain from the South American mine of Potosí, together with other sources of silver and gold, from other new sources, was causing monetary change.
Bodin was after
The Theatrum
The Theatrum Universae Naturae is Bodin's statement of natural philosophy. It contains many particular and even idiosyncratic personal views, for instance that
Problems of Bodin became attached to some Renaissance editions of Aristotelian
Les Six livres de la République
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Bodin's best-known work was "The Six Books of the Republic" (Les Six livres de la République), written in 1576.
The Six livres were an immediate success and were frequently reprinted. A revised and expanded Latin translation by the author appeared in 1586. With this work, Bodin became one of the founders of the pragmatic inter-confessional group known as the
The structure of the earlier books has been described as Ramist in structure. Book VI contains astrological and numerological reasoning.[40] Bodin invoked Pythagoras in discussing justice and in Book IV used ideas related to the Utopia of Thomas More.[41] The use of language derived from or replacing Niccolò Machiavelli's città (Latin civitas) as political unit (French cité or ville) is thoughtful; Bodin introduced republic (French république, Latin respublica) as a term for matters of public law (the contemporary English rendering was commonweal(th)).[42] Bodin, although he referred to Tacitus, was not writing here in the tradition of classical republicanism. The Ottoman Empire is analysed as a "seigneurial monarchy".[43] The Republic of Venice is not accepted in the terms of Gasparo Contarini: it is called an aristocratic constitution, not a mixed one, with a concentric structure, and its apparent stability was not attributable to the form of government.[44]
The ideas in the Six livres on the importance of climate in the shaping of a people's character were also influential, finding a prominent place in the work of
The work soon became widely known. Gaspar de Anastro made a Spanish translation in 1590.[45] Richard Knolles put together an English translation (1606); this was based on the 1586 Latin version, but in places follows other versions. It appeared under the title The Six Bookes of a Common-weale.[46][47][48]
De la démonomanie des sorciers
Bodin's major work on
The book relates histories of sorcerers,
He wrote in extreme terms about procedures in sorcery trials, opposing the normal safeguards of justice.[58] This advocacy of relaxation was aimed directly at the existing standards laid down by the Parlement of Paris (physical or written evidence, confessions not obtained by torture, unimpeachable witnesses).[59] He asserted that not even one witch could be erroneously condemned if the correct procedures were followed, because rumours concerning sorcerers were almost always true. Bodin's attitude has been called a populationist strategy typical of mercantilism.[60][61][vague]
The book was influential in the debate over witchcraft; it was translated into German by Johann Fischart (1581),[62][63] and in the same year into Latin by François Du Jon as De magorum dæmonomania libri IV.[64] It was quoted by Jean de Léry, writing about the Tupinamba people of what is now Brazil.[65]
One surviving copy of the text, located in the University of Southern California's Special Collections Library, is a rare presentation copy signed by Bodin himself, and is one of only two known surviving texts that feature such an inscription by the author.[66] The USC Démonomanie dedication is to a C.L. Varroni, thought to be a legal colleague of Bodin's.
Views
Law and politics
Bodin became well known for his analysis of sovereignty, which he took to be indivisible, and to involve full legislative powers (though with qualifications and caveats). With François Hotman (1524–1590) and François Baudouin (1520–1573), on the other hand, Bodin also supported the force of customary law, seeing Roman law alone as inadequate.[67][68]
He hedged the absolutist nature of his theory of sovereignty, which was an analytical concept; if later his ideas were used in a different, normative fashion, that was not overtly the reason in Bodin.
Bodin's work on political theory saw the introduction of the modern concept of "state" but was in the fact on the cusp of usage (with that of
Bodin studied the balance of liberty and authority.
Where Aristotle argued for six types of state, Bodin allowed only monarchy, aristocracy and democracy. He advocated, however, distinguishing the form of state (constitution) from the form of government (administration).[78] Bodin had a low opinion of democracy.[79]
Families were the basic unit and model for the state;[80] on the other hand John Milton found in Bodin an ally on the topic of divorce.[81] Respect for individual liberty and possessions were the hallmark of the orderly state, a view Bodin shared with Hotman and George Buchanan.[82] He argued against slavery.[83]
In matters of law and politics, Bodin saw religion as a social prop, encouraging respect for law and governance.[84]
On change and progress
He praised printing as outshining any achievement of the ancients.
In physics, he is credited as the first modern writer to use the concept of
Religious tolerance
Public position
In 1576, Bodin was engaged in French politics, and then argued against the use of compulsion in matters of religion, if unsuccessfully. Wars, he considered, should be subject to statecraft, and matters of religion did not touch the state.
Bodin argued that a state might contain several religions; this was a very unusual position for his time, if shared by
Private position in the Colloquium
In 1588, Bodin completed in manuscript a Latin work Colloquium heptaplomeres de rerum sublimium arcanis abditis (Colloquium of the Seven about Secrets of the Sublime). It is a conversation about the nature of truth between seven educated men, each with a distinct religious or philosophical orientation - a natural philosopher, a Calvinist, a Muslim, a Roman Catholic, a Lutheran, a Jew, and a skeptic.[94] Because of this work, Bodin is often identified as one of the first proponents of religious tolerance in the western world. Truth, in Bodin's view, commanded universal agreement; and the Abrahamic religions agreed on the Old Testament (Tanakh).[95] Vera religio (true religion) would command loyalty to the point of death; his conception of it was influenced by Philo and Maimonides.[96] His views on free will are also bound up with his studies in Jewish philosophy.[97] Some modern scholars have contested his authorship of the text. The "Colloquium of the Seven regarding the hidden secrets of the sublime things" offers a peaceful discussion with seven representatives of various religions and worldviews, who in the end agree on the fundamental underlying similarity of their beliefs.
Bodin's theory, as based in considerations of harmony, resembles that of
The Colloquium was one of the major and most popular manuscripts in clandestine circulation in the early modern period, with more than 100 copies catalogued.
Personal religious convictions
Bodin was influenced by philosophic Judaism to believe in the annihilation of the wicked 'post exacta supplicia'.[114]
19th-century author Eliphas Levi esteemed Bodin as a student of Jewish esoterism: "The Kabalist Bodin who has been considered erroneously of a feeble and superstitious mind, had no other motive in writing his Demonomania than that of warning people against dangerous incredulity. Initiated by the study of the Kabalah into the true secrets of Magic, he trembled at the danger to which society was exposed by the abandonment of this power to the wickedness of men."[115]
Cultural and universal history and geography
Bodin was a polymath, concerned with universal history which he approached as a jurist. He belonged to an identifiable French school of antiquarian and cultural history, with Lancelot Voisin de La Popelinière, Louis Le Caron, Louis Le Roy, Étienne Pasquier and Nicolas Vignier.[116]
Bodin's theory of the "Frankish Gauls", proposing a non-German genealogy for France, was still being reviled by
Etymological speculation and childish word games of this kind have been rife in western history ever since the Fathers of the Church, but it was the humanists of the Renaissance who first utilized them in the service of a new born chauvinism. It may be remarked, furthermore, that Bodin's theory attributes to the Frankish Gauls certain virtues which were unknown to the enslaved Gauls.
Historical disciples included
Bodin drew largely on
The "south-eastern" theory depended for its explanation on Bodin's climate theory and astrology: it was given in the Methodus, and developed in Book VI of the Six Livres. He made an identification of peoples and geographical sectors with planetary influences, in Book V of the Six Livres.
Reception
Bodin's conception of sovereignty was widely adopted in Europe. In a form simplified and adapted by others, such as the French jurists Charles Loyseau (1564–1627) and Cardin Le Bret (1558–1655), it played an important role in the development of absolutism.[130]
In France
Influentially, Bodin defended an orderly
As a demonologist, his work was taken to be authoritative and based on experience as witch-hunting practitioner. As historian, he was prominently cited by Nicolas Lenglet Du Fresnoy in his 1713 Methode pour etudier l'Histoire.[138] Montesquieu read Bodin closely; the modern sociology hinted at in Bodin, arising from the relationship between the state apparatus on the one hand, and society on the other, is developed in Montesquieu.[139]
In Germany
Bodin's rejection of the Four Monarchies model was unpopular, given the German investment in the Holy Roman Emperor as fourth monarch,[140] the attitude of Johannes Sleidanus. The need to accommodate the existing structure of the Empire with Bodin as theorist of sovereignty led to a controversy running over nearly half a century; starting with Henning Arnisaeus, it continued unresolved to 1626 and the time of Christopher Besoldus. He drew a line under it, by adopting the concept of composite polyarchy, which held sway subsequently.[141] Leibniz rejected Bodin's view of sovereignty, stating that it might amount only to territorial control, and the consequence drawn by writers in Bodin's tradition that federalism was chimeric.[142]
In England
Generally, the English took great interest in the French Wars of Religion; their literature came into commonplace use in English political debate,
Bodin's view of parallelism of French and English monarchies was accepted by Ralegh.
While Bodin's ideas on authority fitted with the theory of
Richard Knolles in the introduction to his 1606 translation commended the book as written by a man experienced in public affairs.[160] William Loe complained, in preaching to Parliament in 1621, that Bodin with Lipsius and Machiavelli was too much studied, to the neglect of Scripture.[161] Richard Baxter on the other hand regarded the reading of Bodin, Hugo Grotius and Francisco Suárez as a suitable training in politics, for lawyers.[162]
Bodin's views on witchcraft were taken up in England by the witch-hunter
In Italy
In Italy Bodin was seen as a secular historian like Machiavelli. At the time of the Venetian Interdict, Venetians agreed with the legislative definition of sovereignty. In particular Paolo Sarpi argued that Venice's limited size in territorial terms was not the relevant point for the actions it could undertake on its own authority.[167]
Later Giambattista Vico was to take Bodin's cultural history approach noticeably further.[168]
The Papacy
Works of Bodin were soon placed on the
Bellarmine's Tractatus de potestate summi pontificis in temporalibus reiterated, against Bodin's sovereignty theory, an indirect form of the traditional
In Spain
In 1583, Bodin was placed on the Quiroga Index.[176] Against tyrannicide, Bodin's thought was out of step of conventional thinking in Spain at the time.[177] It was recognized, in an unpublished dialogue imagined between Bodin and a jurist of Castile, that the government of Spain was harder than that of France, the other major European power, because of the more complex structure of the kingdom.[178]
Bodin's view of witchcraft was hardly known in Spain until the 18th century.[179]
See also
Notes
- ^ Howell A. Lloyd, Jean Bodin, Oxford University Press, 2017, p. 36.
- ^ Jean Bodin and the Sixteenth-century Revolution in the Methodology of Law and History. Columbia University Press. 1963.
- ISBN 9781400887507.
- ISBN 9780674948341.
- ^ England), James I. (King of (1603). Daemonologie. Edinburgh 1597. A. Hatfield for R. Waldgrave.
- ^ (in French) Jacobsen, p. 55, p. PA55, at Google Books
- ^ a b c Turchetti, Mario (2006-12-12). "Jean Bodin". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
- ^ Robert Alan Schneider, Public life in Toulouse, 1463-1789: from municipal republic to cosmopolitan city (1989), pp. 56–7; Google Books.
- ^ Kuntz, p. xxi; Google Books.
- ^ Kuntz, Introduction p. xxii. Google Books.
- ^ Mack P. Holt, The Duke of Anjou and the Politique Struggle During the Wars of Religion (2005), p. 85; Google Books.
- ^ (in French) Jacobsen, p. 47, p. PA47, at Google Books
- ^ Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900. .
- ^ a b Purkiss, p. 196 note 14; Google Books
- ^ Thomas M. McCoog, The Society of Jesus in Ireland, Scotland, and England 1541-1588: "our way of proceeding?" (1996), p. 156; Google Books.
- ^ Richard Dutton, Alison Findlay, Richard Wilson, Theatre and Religion: Lancastrian Shakespeare (2003), p. 120; Google Books.
- ^ Leonard F. Dean, Bodin's "Methodus" in England before 1625, Studies in Philology Vol. 39, No. 2 (Apr., 1942), pp. 160-166; note on p. 160.
- ^ Kuntz, pp.xxiii–xxiv; Google Books
- ^ John Bossy, Under the Molehill: An Elizabethan Spy Story (2001), p. 110 and note.
- ^ (in French) Jacobsen, p. 49, p. PA49, at Google Books
- ^ Trevor-Roper, p. 114.
- S2CID 143299403.
- ^ Denys Hay, Annalists and Historians, pp. 129-31.
- ^ Hay, p. 170.
- ^ Lawrence Manley, Convention, 1500-1750 (1980), p. 214; Internet Archive.
- ^ Trevor-Roper, p. 137.
- ^ Breisach, p. 182.
- ^ Holt, p. 194.
- ^ Davies.
- ^ Elliott, p. 62.
- ^ Bodin J., La Response de Joan Bodin a M. De Malestroit, 1568. Cited in European Economic History: Documents and Reading, p. 22. (1965). Editors: Clough SB, Moiide CG.
- ^ Fernand Braudel, The Mediterranean, p. 521.
- ^ Elliott, pp. 65-6.
- ^ Keith Thomas, Religion and the Decline of Magic, p. 386 note.
- ^ Rose, p. 274.
- ^ Paolo Rossi, Logic and the Art of Memory: The Quest for a Universal Language, (English translation, 2000), p. 79–80.
- ^ Ann Blair, The Problemata as a Natural Philosophical Genre, in Grafton and Siraisi (ed.) Natural Particulars (1999).
- ^ Les six liures de la republique de I. Bodin. Paris: Chez Iacques du Puys, libraire iuré, à la Samaritaine. 1577. Retrieved February 10, 2018 – via Internet Archive.
- ^ Kelley, p. 309.
- ^ a b Rose, p. 277.
- ^ Mazzotta, p. 177-8.
- ^ Bock, Skinner and Viroli eds, Machiavelli and Republicanism, p. 71.
- ^ Peter Burke, European Renaissance p 214.
- ^ Edward Muir, Civic Ritual in Renaissance Venice (1986), p. 50; Google Books.
- ^ J. H. Elliott, The Count-Duke of Olivares (1986), p. 182.
- ^ The Six Bookes of a Commonweale Written by I. Bodin, a Famous Lawyer and a man of great Experience in matters of State, Out of French and Latine Coplet done into English by Richard Knolles. London: Impensis G. Bishop. 1606. Retrieved February 10, 2018 – via Internet Archive.
- doi:10.1093/ref:odnb/15752. (Subscription or UK public library membershiprequired.)
- ^ Rose, p. 288 note 26.
- ^ 1580 ed. of De la Demonomanie des Sorciers
- ^ Purkiss, p. 64.
- ISBN 1-5331-4568-7.
- E. M. Butler, The Fortunes of Faust (1998), p. 7.
- ^ E. M. Butler, Myth of the Magus, p. 129.
- ^ Sarah Ferber, Demonic Possession and Exorcism in Early Modern France (2004), p. 30.
- ^ Ferber, p.118.
- ^ s:The Book of Were-Wolves/Chapter V
- ^ Owen Davies, Grimoires: A History of Magic Books (2009), p. 68 and p. 78.
- ^ Pennethorne Hughes, Witchcraft (1969), p. 181.
- ^ Barbara L. Bernier, The Praxis of Church and State in the (Under)Development of Women's Religion from France to the New World (PDF) p. 676–7 of article.
- S2CID 31013297.
- ^ https://www.researchgate.net/publication/246957308_Inflation_and_witchcraft_The_case_of_Jean_Bodin%7C"Inflation and Witchcraft - The Case of Jean Bodin," by Gunnar Heinsohn and Otto Steiger
- ^ Peter Burke, European Renaissance, p. 137.
- ^ (in German) online text.
- ^ (in French) BVH page
- ^ Purkiss, p. 252.
- ^ Bodin, Jean; Du Puys, Jacques (2000-01-01). De La Démonomanie Des Sorciers: a Monseignevr M. Chrestofle de Thou Cheualier Seigneur de Coeli, premier President en la Cour de Parlement, & Conseiller du Roy en son priué Conseil. A Paris: Chez Iacques du Puys Libraire Iuré.[permanent dead link]
- ^ General Crisis, p. 124
- ^ Elliott, p. 92.
- ^ Glenn Burgess, Ancient Constitution p. 123.
- ^ Holt, p. 160.
- ^ Elliott, p. 224.
- ^ Ball etc. Political Innovation, p. 120.
- ^ Wernham, p. 502.
- ^ Wernham, p. 490.
- ^ Isaiah Berlin, Freedom and Betrayal, p. 29.
- ^ Nicholas Henshall, The Myth of Absolutism (1992), pp. 126-127, p. 204.
- ^ Rose, p. 276.
- ^ Wernham, p. 503-4.
- ^ Sheldon Wolin (2003), Tocqueville, Between Two Worlds, pp. 59-60.
- ^ Kelley, p. 72.
- ^ Hill, Milton and the English Revolution, p. 123.
- ^ Wernham, p. 506.
- ^ Peter Gay, The Enlightenment 2: The Science of Freedom (1996), p. 408; David Brion Davis, The Problem of Slavery in Western Culture (1966), pp. 111-114.
- ^
ISBN 9780814766064. Retrieved 2015-09-04.
In the Republique, at least, religion captures Bodin's attention because of its influence on the sovereign's capacity to keep the peace. A false religion is nevertheless useful because it 'doth yet hold men in fear and awe, both of the laws and of the magistrates [...]' (IV, 7, 539). If fear of hellfire lends credibility to the law, then religion is a welcome ally [...] In other words, Bodin advances a social-prop theory of religion. The utility of religion does not hinge upon its truth.
- ^ Kelley, p. 232.
- ^ Hill, Economic Problems of the Church, p. ix.
- ^ Glacken 446.
- ^ Rose, p. 273, citing d'Entrèves.
- ^ Perez Zagorin, Court & Country, p. 14.
- ^ Kelley, p. 64.
- ^ Mazzotta, p. 168.
- ^ Davies, p. 134 note and p. 278.
- ^ Marsha Keith Schuchard, Restoring the Temple of Vision: cabalistic freemasonry and Stuart culture (2002), p. 212; Google Books.
- ^ Kuntz.
- ^ Wernham, p. 486.
- ^ Rose, p. 281-2.
- ^ Rose, p. 269.
- ^ Rose, p. 270.
- ^ Bedford, p. 244.
- ^ Mazzotta, p. 102.
- ^ Israel, p. 454 .
- ^ Israel, p. 632.
- ^ Israel, p. 498.
- ^ Jonathan Israel, Enlightenment Contested (2006), p. 364.
- ^ Peter Gay, The Enlightenment I: The Rise of Modern Paganism (1973) p. 298.
- ^ Israel, p. 690
- ^ Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 4 (11th ed.). Cambridge University Press. pp. 149–150.
- ^ Israel, p. 695.
- ^ Rose.
- ^ Garber and Ayers I, pp. 415-6
- ^ Lewalski, p. 670 note 35.
- ^ Lewalski, p. 406.
- ^ Kurtz p. lxx.
- ^ D. P. Walker The decline of hell Seventeenth-Century Discussions of Eternal Torment (9780226871066) Page 74 footnoted 1857 Megaloburgiensium p341-4.
- ^ https://Dogme[permanent dead link] et Rituel de la Haute Magi Part I: The Doctrine of Transcendental Magic By Eliphas Levi (Alphonse Louis Constant), Translated by A. E. Waite, England, Rider & Company, England, 1896, p. 77
- ^ Isaiah Berlin, Proper Study, p. 333.
- ^ Leon Poliakov, The Aryan Myth: A History of Racist and Nationalist Ideas in Europe, trans. E. Howard (Basic Books, 1974), p. 22.
- ^ Trevor-Roper, p. 135-6
- ^ Paul D. L. Avis, Foundations of modern historical thought: from Machiavelli to Vico (1986), p. 56; Google Books
- ^ Mazzotta, p. 194.
- ^ Crombie, p. 35 and p. 383.
- ^ Shlomo Avineri, 16.
- ^ Hodgen, p. 133 and pp. 113-4.
- ^ Hodgen, p. 256)
- ^ Hodgen, pp. 284-5.
- ^ Hodgen, p. 272.
- ^ Ernst Breisach, Historiography: ancient, medieval, and modern (2007), p. 183–4; Google Books.
- ^ Bull, The Mirrors of the Gods, p. 26.
- ^ Glacken, p. 435 note.
- ^ "Answers - the Most Trusted Place for Answering Life's Questions". Answers.com.
- ^ Holt, p. 102.
- ^ Elliott, pp. 341-2.
- ^ Richard Tuck (1993), Philosophy and Government (1572–1651), p. 28; Google Books.
- ^ Douglas M. Johnston, The Historical Foundations of World Order: the tower and the arena (2008), p. 413; Google Books.
- ^ J. H. Elliott, Richelieu and Olivares (1991), p. 44
- ^ McCrea, p. 27.
- ^ Mack P. Holt, The French Wars of Religion, 1562-1629 (1995), pp. 215-6.
- ^ Herbert Butterfield, Man and his Past (1969), p. 3.
- ^ W. G. Runciman (1963), Social Science and Political Theory, p. 26.
- ^ Breisach, p. 181.
- ^ J. H. Franklin, Sovereignty and the Mixed Constitution: Bodin and his critics, Chapter 10 in Burns.
- ^ Patrick Riley, The Political Writings of Leibniz (1981), p. 27 and p. 117 note.
- ^ Wernham, p. 505.
- doi:10.1093/ref:odnb/8346. (Subscription or UK public library membershiprequired.)
- ^ Elliott, p. 63.
- ^ J. P. Somerville, Politics and Ideology in England 1603–1640 (1986), p. 38.
- ^ Secor, Richard Hooker, p. 246 and p. 274.
- ^ Johann Somerville in Colclough (editor), John Donne's Professional Life, p. 88.
- ^ a b Cooper, p. 100.
- ^ Cooper, p. 109.
- ^ Sydney Anglo, A Machiavellian Solution to the Irish Problem: Richard Beacon's Solon His Follie (1594), pp. 154–5 and note, in Edward Chaney and Peter Mack (editors), England and the Continental Renaissance (1990).
- G. R. Elton, Studies in Tudor and Stuart Politics and Government I (1974), p. 268.
- ^ a b Cooper, p. 98-102.
- ^ Derek Hirst, England in Conflict 1603-1660 (1999), p. 24.
- ^ John Locke, editor Peter Laslett, Two Treatises of Government (1990), p. 181 note.
- ^ Lewalski, p. 393.
- ^ John Morrill, The Nature of the English Revolution, pp/ 288-9.
- ^ Joyce Oldham Appleby, Economic Thought and Ideology in Seventeenth-Century England (1978) p. 49.
- ^ Trevor-Roper, p. 247.
- ^ Kenneth Charlton, Education in Renaissance England (1965) pp. 250-1.
- ^ McCrea, p. 31.
- ^ William Lamont, Richard Baxter and the Millennium (1979), p. 114.
- doi:10.1093/ref:odnb/68939. (Subscription or UK public library membershiprequired.)
- ^ Barbara Rosen, Witchcraft in England, 1558-1618 (1969), p. 121–2 note; Google Books.
- doi:10.1093/ref:odnb/24905. (Subscription or UK public library membershiprequired.)
- ^ Bouwsma, p. 300 and p. 330.
- ^ Bouwsma, p. 438.
- ^ Isaiah Berlin, Against the Current p. 104.
- ^ Bouwsma, p. 305.
- ^ Peter Godman, The Saint as Censor: Robert Bellarmine between inquisition and index (2000), pp. 123–4; Google Books.
- ^ Bouwsma, p. 330.
- ^ Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- ^ Bouwsma, p. 445.
- ^ Roland Mousnier, The Assassination of Henry IV, (English translation 1973), p. 253.
- ^ Harro Höpfl, Jesuit Political Thought: the Society of Jesus and the state, c. 1540-1630 (2004), p. 332; Google Books.
- ^ Henry Kamen, Inquisition and Society in Spain, p. 85.
- ^ Cooper, p. 101.
- ^ J. H. Elliott, Richelieu and Olivares (1991), p. 118.
- ^ Ankarloo and Henningsen (editors), Early Modern European Witchcraft, p. 34.
References
- Blair, Ann. (1997). The Theater of Nature: Jean Bodin and Renaissance Science. Princeton: Princeton University Press.
- Bouwsma, William. (1984). Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter-Reformation, Berkeley: University of California Press.
- Burns, J. H. (editor). (1991). The Cambridge History of Political Thought 1450–1700, Cambridge: Cambridge University Press.
- Cooper, J. P., editors J. S. Morrill. (1983). Land, Men and Beliefs: Studies in Early-Modern History, London: Hambledon Press.
- Marie-Dominique Couzinet. (1996), Histoire et Méthode à la Renaissance, une lecture de la "Methodus" de Jean Bodin, Paris, Vrin.
- Davies, R. Trevor. (1954). The Golden Century of Spain: 1501-1621, London: Macmillan.
- Elliott, J. H. (2000). Europe Divided: 1559-1598, Oxford: Blackwell.
- Franklin, Julian H. (1963). Jean Bodin and the 16th Century Revolution in the Methodology of Law and History, New York: Columbia University Press.
- Franklin, Julian H. (1973). Jean Bodin and the Rise of Absolutist Theory, Cambridge: University Press.
- Glacken, Clarence. (1967). Traces on the Rhodian Shore: Nature and Culture in Western Thought from Ancient Times to the End of the Eighteenth Century, Berkeley: University of California Press.
- Hodgen, Margaret. (1971). Early Anthropology in the Sixteenth and Seventeenth Centuries, Philadelphia: University of Pennsylvania Press.
- Holt, Mack P. (2002). Renaissance and Reformation France, New York: Oxford University Press.
- Israel, Jonathan. (2001). Radical Enlightenment: Philosophy and the Making of Modernity 1650-1750, New York: Oxford University Press.
- Jacobsen, Mogens Chrom. (2000). Jean Bodin et le dilemme de la philosophie politique moderne, Aarhus: Museum Tusculamnum Press.
- Kelley, Donald R. (1981). The Beginning of Ideology: Consciousness and Society in the French Reformation, Cambridge: Cambridge University Press.
- King, Preston T. (1974). The Ideology of Order: a Comparative Analysis of Jean Bodin and Thomas Hobbes, London: Allen & Unwin.
- Kuntz, Marion Leathers, ed. (2008, original pub. 1975). Colloquium of the Seven about Secrets of the Sublime by Jean Bodin, Penn State Press, ISBN 0-271-03435-1
- Lange, Ursula (1970) Untersuchungen zu Bodins Demonomanie. Frankfurt am Main: Vittorio Klostermann.
- Lewalski, Barbara. (2003). The Life of John Milton: A Critical Biography, Oxford: Blackwell.
- Mazzotta, Giuseppe. (1999). The New Map of the World: The Poetic Philosophy of Giambattista Vico, Princeton: Princeton University Press.
- McCrea, Adriana. (1997). Constant Minds: Political Virtue and the Lipsian Paradigm in England, 1584-1650, Toronto: University of Toronto Press.
- Purkiss, Diane. (1996). The Witch in History: Early Modern and Twentieth-Century Representations, New York: Routledge.
- Rose, P. L. (1987). "Bodin's Universe and Its Paradoxes: Some Problems in the Intellectual Biography of Jean Bodin," pp. 266–288 in E. I. Kouri and Tom Scott (eds.) (1987), Politics and Society in Reformation Europe, London: Macmillan.
- Trevor-Roper, Hugh. (1961). Renaissance Essays, Chicago: Chicago University Press.
- Varacalli, Thomas F.X. "Coronaeus and Relationship between Philosophy and Doctrine in Jean Bodin's Colloquium" Logos: A Journal of Catholic Thought and Culture 20, no. 3 (Summer 2017): 122–146.
- Wernham, R. B. (ed.), (1971). New Cambridge Modern History vol. III, Cambridge: Cambridge University Press.
External links
- Everdell, William R., "From State to Free-State The Meaning of the Word Republic from Jean Bodin to John Adams"
- "Jean Bodin". Internet Encyclopedia of Philosophy.
- The Bodin Project
- Six Books of the Commonwealth - abridged English translation of Les Six livres de la République
- Works by Jean Bodin at Project Gutenberg
- Works by or about Jean Bodin at Internet Archive
- Lexikon zur Geschichte der Hexenverfolgung (German) Archived 2011-07-19 at the Wayback Machine
- Sovereignty from the BBC series In Our Time, broadcast 30 June 2016.
- "Jean Bodin". Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German).
- Literature by and about Jean Bodin in the German National Library catalogue