Download A Rosicrucian Utopia in Eighteenth-Century Russia: The by Raffaella Faggionato PDF

By Raffaella Faggionato

The writer undertakes an research into the heritage of Russian Freemasonry that has now not been tried formerly. Her premise is that the Russian Enlightenment exhibits atypical beneficial properties, which forestall the applying of the interpretative framework familiar for the historical past of western proposal. the writer bargains with the improvement of early Russian masonry, the formation of the Novikov circle in Moscow, the ‘programme’ of Rosicrucianism and the nature of its Russian variation and, ultimately, the conflict among the Rosicrucians and the kingdom. the writer concludes that the defenders of the Ancien Régime weren't fallacious. in reality the democratic behaviour, the severe perspective, the perform of participation, the liberty of suggestion, the tolerance for the range, the quest for an immediate verbal exchange with the divinity, in brief all of the attitudes and behaviours first practiced contained in the eighteenth century Rosicrucian inns constituted a cultural event which unfold through the complete society. Novikov’s imprisonment in 1792 and the conflict opposed to the Rosicrucian literature have been makes an attempt to thwart a tradition, according to the independence of proposal that used to be taking root contained in the very institution, representing a risk to its stability.

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Extra resources for A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N.I. Novikov

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Should compensation aim at bringing the innocent party to the position in which he would be if the contract were performed (so-called expectation damages), or rather to the position in which he would be if the contract were not entered into in the first place (so-called reliance damages)? Another traditional question concerns the kind of promises or agreements the law should or should not recognize and enforce. What promises or agreements should the law contractualize (or decontractualize)? For example, should the law contractualize so-called gratuitous or unbargained-for promises—promises that are not supported by consideration?

If you are a contractualist, for example, you must think that the principles we have reason to accept as public standards of behavior are also the morally determinative principles, the principles that determine our moral obligations and the moral status of our particular acts. On this view, the answer to (7) already answers (8)! If you are not a contractualist, however, you are not committed to treating the unrejectable principles—those principles no one could reasonably reject as public standards of behavior—as morally determinative.

At present, however, there is no consensus among scientists about how cooperation figures in human psychology. Some maintain that, unlike our primate ancestors, humans are born with a special capacity for shared cooperative activity, including an intrinsic motivation to cooperate with others (regardless of extrinsic incentives, such as reward or punishment). See, for example, Tomasello (2009: pt. 1). If this is right, then we might be able to explain the attraction of promising practices at the level of the individual actor: promising is attractive to you and me, as individuals.

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