000			03920cam a2200421Ki 4500
001			on1127950507
003			OCoLC
005			20240726104814.0
008			191130s2020 enk o 000 0 eng d
040			_aEBLCP _beng _erda _epn _cEBLCP _dUKAHL _dYDXIT _dBLOOM _dOCLCF _dUKMGB _dYDX _dOCLCQ _dEBLCP _dNT _dQGJ
015			_aGBB9K2344 _2bnb
016	7		_a019648586 _2Uk
020			_a9781350123687 _q((electronic)l(electronic)ctronic)
043			_ae-fr---
050	0	4	_aBL2765 _b.S438 2020
049			_aMAIN
100	1		_aSullivan, Marek, _d1985- _e1
245	1	0	_aSecular assemblages : _baffect, Orientalism and power in the French Enlightenment / _cMarek Sullivan.
260			_aLondon ; _aNew York, NY : _bBloomsbury Academic, _c(c)2020.
300			_a1 online resource (x, 245 pages)
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_adata file _2rda
490	1		_aBloomsbury Advances in Religious Studies
504			_a2
505	0	0	_aPreface -- _tAcknowledgements -- _tNote on translations -- _tIntroduction 1. Cartesian Secularity: 'Disengaged Reason', the Passions and the Public Sphere Beyond Charles Taylor's A Secular Age (2007) -- _t2. Enlightened Bodies I: Secular Passions, Empiricism and Civic Virtue in the 'Radical Enlightenment' -- _t3. Enlightened Bodies II: The Crafting of a Secular-National Subject -- _t4. The Ritual Mask of Oriental Despotism: Wonder and Superimposition in Montesquieu's Lettres Persanes (1721) and De l'Esprit des Lois (1748) 5. 'A Morbid Impression': Race, Religion and Metaphor in Le Fanatisme, ou Mahomet (1741) -- _tConclusion -- _tNotes -- _tBibliography -- _tIndex.
520	0		_a"In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor's A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes's last work Les Passions de l'(c)me (1649) to Baron d'Holbach's System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current 'postsecular' and 'postliberal' moment. Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular-yet impassioned-form of Orientalism that emerged in the 18th century. Mahomet's racial profile in Voltaire's Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people's sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction."-- _cProvided by publisher.
530			_a2 _ub
650		0	_aSecularism _zFrance _xHistory _y18th century.
650		0	_aEnlightenment _zFrance.
650		0	_aRationalism _xHistory _y18th century.
655		1	_aElectronic Books.
856	4	0	_zClick to access digital title | log in using your CIU ID number and my.ciu.edu password. _uhttpss://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=2292172&site=eds-live&custid=s3260518
942			_cOB _D _eEB _hBL. _m2020 _QOL _R _x _8NFIC _2LOC
994			_a92 _bNT
999			_c78934 _d78934
902			_a1 _bCynthia Snell _c1 _dCynthia Snell