1. Rational Christianity? John Locke, The Reasonableness of Christianity (1695) Problem of revelation, miracle, Christianity’s similarities with other religions Hume, Essay on Miracles (1748) Voltaire, Questions sur les Miracles (1765) Lisbon earthquake, 1755, 10,000 casualties John Locke, The Reasonableness of Christianity (1695) Problem of revelation, miracle, Christianity’s similarities with other religions Hume, Essay on Miracles (1748) Voltaire, Questions sur les Miracles (1765) Lisbon earthquake, 1755, 10,000 casualties

2. History of Emotions Emotions are privately felt, socially expressed and interpreted French “pitié” vs. English “pity” Change in valuation of pity between 17th and 18th century Emotions are privately felt, socially expressed and interpreted French “pitié” vs. English “pity” Change in valuation of pity between 17th and 18th century

3. 17th vs. 18th century on pity “Pity (ethics) is a natural sentiment of the soul, which we experience at the sight of those who suffer or are in distress. It is not true that pity originates from self- consciousness… Nothing so honors humanity than this generous sentiment; it is, of all the movements of the soul, the softest and the most delectable in its effects.” -- Diderot “Those who feel themselves very feeble and subject to the adversities of fortune appear to be more disposed to this passion than others, because they represent the evil of others as possibly occurring to themselves; and then they are moved to pity more by the love that they bear themselves than by that which they bear to others.” -- Descartes “Those who feel themselves very feeble and subject to the adversities of fortune appear to be more disposed to this passion than others, because they represent the evil of others as possibly occurring to themselves; and then they are moved to pity more by the love that they bear themselves than by that which they bear to others.” -- Descartes

4. Jean-Jacques Rousseau’s cynosure What is Rousseau’s argument about pity in Origins of Inequality? Impact on Revolution: idea that love, benevolence, pity ought to serve as basis for political reform Terror and pity? What is Rousseau’s argument about pity in Origins of Inequality? Impact on Revolution: idea that love, benevolence, pity ought to serve as basis for political reform Terror and pity?

5. Group Discussion Question At the beginning of Popkin ’ s chapter on the prerevolution, Popkin presents Marxist historiography ’ s contention that the prerevolution was an “ aristocratic revolution, ” and that the nobility most strongly opposed the monarchy ’ s reformist initiatives. Popkin ’ s argument against this theory is implicit in his exposition of the prerevolution. In your reading of this chapter and in your group discussion in class, develop your own theory of the prerevolution: what forces precipitated the revolution? What is the role of individual or group agency versus contingency?

6. Bastille as symbol of despotism “Bastilles” municipal peel towers of late Middle Ages Paris Bastille fortress to prison, especially under Louis XIV Central location,beyond rules of proper justice and employed in spectacular fashion “Bastilles” municipal peel towers of late Middle Ages Paris Bastille fortress to prison, especially under Louis XIV Central location,beyond rules of proper justice and employed in spectacular fashion

7. Anti-Bastille Journalism Constantin de Renneville, 1715, The French Inquisition and the History of the Bastille Man in the iron mask, word of mouth, Voltaire The Age of Louis XIV, 1751 Anonymous “objective” pamphlet on Bastille, 1774 accompanied movement to reform justice Constantin de Renneville, 1715, The French Inquisition and the History of the Bastille Man in the iron mask, word of mouth, Voltaire The Age of Louis XIV, 1751 Anonymous “objective” pamphlet on Bastille, 1774 accompanied movement to reform justice

8. De Renneville, The French Inquisition Under an opening in the wall, I saw human bones; it was like a cemetery, and since I found the cellar in parts without paving, I dug, and found a corpse wrapped in rags. I stood still with disgust and horror, and it hardly reassured me that the warder said that they had kept the sorry remains of a captive there for a while who had hanged himself in his cell; two other men and one woman suffered the same fate….”

9. Prison practice vs. social consciousness Use of lettres de cachet Bastille moderate prison regime Torture abolished in 17th c King paid 10 livres per day, privileged prisoners enjoyed luxury “Pathbreaking psychiatric institution” Marquis de Sade’s yell, July 1, 1789 Use of lettres de cachet Bastille moderate prison regime Torture abolished in 17th c King paid 10 livres per day, privileged prisoners enjoyed luxury “Pathbreaking psychiatric institution” Marquis de Sade’s yell, July 1, 1789

10. Marquis De Sade as the Bastille “The exercise of power always requires symbolic practices. There is no government without rituals and symbols…When a revolutionary movement challenges the legitimacy of traditional govern- ment, it must necessarily challenge the traditional trappings of rule, as well. Then it must go about inventing political symbols that will express accurately the ideals and principles of the new order” -- Lynn Hunt