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Grandson is a district in the French speaking canton of Vaud with no particular feature. Prosaic, it resembles many other regions of Switzerland. Such an uneventful area, with smooth social changes taking place over the course of centuries, seemed tailor-made to conduct a combined study of population and landownership. By bringing two vastly different domains of social sciences, demography and rural economy into harmony within a single study, issues of encompassing both methods, theoretically and practically, are discussed. However, the essence of this type of study is the availability of documentation. The registers of land and parish are to be structured for an automatic data processing. The analysis of databases for both the population and the landowners points to unsuspected movements of inhabitants under study, casting doubts on some received ideas on the past population of rural areas in Swiss communities. Proposing to observe eight small neighbouring villages within a limited span of time would privilege empirical aspects. This monograph attempts to picture landownership and population in the 18th century Grandson area. In doing so, some issues were clarified. Nonetheless some others could only be raised.

Im Februar 1777 lobte die Ökonomische Gesellschaft zu Bern einen Preis von 100 Louis d’Or aus für den besten Vorschlag eines umfassenden Kriminalgesetzes. Das Preisgeld kam aus dem Kreis der französischen Aufklärer. Eine Hälfte stammte vermutlich von dem Pariser Parlamentsadvokaten Elie de Beaumont, der sich in den Justizaffären um Jean Calas und Pierre Paul Sirven einen Namen gemacht hatte. Die andere Hälfte hatte Voltaire beigesteuert, der das Geld von Friedrich II. von Preussen erhalten hatte. Das Preisausschreiben war ein großer Erfolg. Neben zahlreichen unbekannten Juristen beteiligten sich eine Reihe bekannter Persönlichkeiten, von denen hier nur die späteren Revolutionäre Marat, Brissot de Warville sowie die deutschen Strafrechtsprofessoren Quistorp und Gmelin genannt seien. Die historische Bedeutung des Berner Preisausschreibens liegt darin, dass es die bis dato vorwiegend programmatische Debatte um die Strafrechtsreform in eine praktische Phase überleitete. Es trat eine Welle praktischer Reformschriften los, in denen die Forderungen von Thomasius, Montesquieu und Beccaria umgesetzt wurden. Entscheidend dafür war, dass es mittels des Preisausschreibens gelang, eine große Zahl juristischer Experten zu aktivieren, die neben dem Reformwillen auch über das Fachwissen verfügten, das für die Entwicklung eines neuen Strafrechts erforderlich war. Von den 46 eingesendeten Preisschriften sind neun im Druck überliefert. Sechsundzwanzig befinden sich in Manuskriptform im Archiv der Ökonomischen Gesellschaft zu Bern. Der vorliegende Band versammelt die Transkriptionen von sieben manuskriptförmig überlieferten Preisschriften. Vier sind in französischer und drei in deutscher Sprache verfasst. Eine Preisschrift stammt von dem Genfer Jakobiner Julien Dentand, eine andere von dem deutschen Publizisten Johann Wolfgang Brenk. Die Autoren der übrigen fünf Manuskripte sind unbekannt. Die transkribierten Preisschriften sind Teil der quellenmäßigen Basis einer Untersuchung des strafrechtlichen Denkens im späten 18. Jahrhundert. Diese erscheint demnächst in den Studien zur Europäischen Rechtsgeschichte (Christoph Luther: Aufgeklärt strafen. Menschengerechtigkeit im 18. Jahrhundert). / In february 1777 the Economic Society of Bern hosted a promotional contest. 100 Louis d’Or were offered for the best draft of a penal law codification. The prize money was donated by two proponents of the French Enlightenment. One half presumably came from the Parisian advocat Elie de Beaumont, who had made himself a name in the legal scandals involving Jean Calas and Pierre Paul Sirven. The other half of the prize money originated from Voltaire, to whom it had been given by Frederick II. of Prussia. The contest was a great success. Amongst a big number of unknown jurists several of well-known individuals took part, of which the future revolutionaries Marat and Brissot de Warville as well as the German law-professors Quistorp and Gmelin shall be mentioned here. The historical significance of the prize contest resides in the fact that it inaugurated the practical stage of the formerly programmatic debate on the reform of the penal law. It unleashed a wave of proposals for the implementation of the changes Thomasius, Montesquieu and Beccaria had sought. A condition for the practical turn of the debate was the mobilization of experts who among the good will disposed of the technical knowledge necessary to create a new penal law. In establishing this condition the Bern promotional contest played a decisive role. 46 reform proposals were handed in. Nine were published, 26 remain as manuscripts in the archive of the Economic Society of Bern. The present book gathers the transcriptions of four French and three German manuscripts. One was written by the further Genevan Jacobin Julien Dentand, another by the German publicist Johann Wolfgang Brenk. The other five authors remain anonymous. The transcribed manuscripts are part of the sources of a study on the thinking of penal law in the late 18th century, that will appear soon in the series Studien zur Europäischen Rechtsgeschichte (Christoph Luther: Aufgeklärt strafen. Menschengerechtigkeit im 18. Jahrhundert).

The main purpose of this study is to prove that the view on the American Indians, as it is presented in the plays, is determined by two dissimilar sets of values: those related to Christianity and those associated with democracy. The Christian ideals of mercy and benevolence are counterbalanced by the democratic values of freedom and patriotism in such a way that secular ideals in many cases supersede the religious ones. To achieve the purpose of the dissertation, I sifted the plays for a list of notions related to Christianity and, using textual evidence, demonstrated that these notions were not confined to particular pieces but systematically appeared in a significant number of plays. This method allowed me to make a claim that the motif of Christianity was one of the leading ones, yet it was systematically set against another major recurrent subject—the values of democracy. I also established the types of clerical characters in the plays and discovered their common characteristic—the ultimate bankruptcy of their ideals. This finding supported the main conclusion of this study: in the plays under discussion, Christianity was presented as no longer the only valid system of beliefs and was strongly contested by the outlook of democracy.I discovered that the motif of Christianity in the American Indian plays reveals itself in three ways: in the superiority of Christian civilization over Indian lifestyle, in the characterization of Indians within the framework of Christian morality, and in the importance of Christian clergy in the plays. None of these three topics, however, gets an unequivocal interpretation. First, the notion of Christian corruption is distinctly manifest. Second, the Indian heroes and heroines demonstrate important civic virtues: desire for freedom and willingness to sacrifice themselves for their land. Third, since the representation of the clerics varies from saintliness to villainy, the only thing they have in common is the impracticability and incredulity of the ideas they preach. More fundamental truths, it is suggested, should be sought outside of Christianity, and the newly found values should be not so much of a "Christian" as of "democratic" quality. / Department of English

This study is a cross-examination of the theory of revolution and the historical view of English society and politics in the late eighteenth century. Historical research focused upon the most respected (if not the most recent) works containing theory and information about the effects of the French Revolution on English society and politics. Research into the theory of revolution was basically a selection process whereby a few of the most extensive and reasonable theories were chosen for use.The cross-study of the two fields revealed that, although historians view it as politically conservative and generally complacent, English society, fettered by antiquated political institutions and keenly aware of the recent French Revolution, contained all the elements conducive to rebellion listed by the theorists of revolution. In the final analysis, research indicated revolution did not occur in England because of the confluence of political, military and social events in England and France. / Department of History

This study examines the relationship between the first major religious revival in the New England colonies and the change from psalmody to hymnody in the mid-eighteenth century through an approach which integrates the two fields of theology and church music. The termination date is 1770, and the focus is Protestant congregational song in the three groups most influenced by Puritan thought: the Congregationalists, the Presbyterians, and the Baptists.While much has been written separately about the change in eighteenth-century sacred song and the Great Awakening itself, there has been little research that attempts to place the psalmody/hymnody issue within the larger context of the changing theological milieu. This study first examines the theological and ecclesiastical structures which provided the context for Reformed worship, and then explores how fundamental changes in those structures and thought systems impacted congregational song. In order to comprehend the major changes which occurred in the mid-eighteenth century in colonial America, chapters on the Reformed Church and the beginning and spread of psalmody, the New England colonies to 1700, and the beginning of English hymnody are included.Conclusions1. The primary conclusion of this study is that the Great Awakening is the single most important factor in the change from psalmody to hymnody in the New England colonies. It is not a peripheral factor as indicated in much of the research. Rather, it provides both the rationale and the means for the transition in church song. The Great Awakening represented a basic theological change from a theocentric to an anthropocentric viewpoint that subsequently required alterations in sacred song. The revival movement, through its evangelistic spirit, also provided the vehicle by which this change in psalmody was effected.2. The agitation of the 1720s as evidenced in the tracts and treatises did not affect the transition directly. However, it is indicative of the increasing discontent with traditional Calvinist theology.3. The Psalms and Hymns of Isaac Watts were not a primary reason for the change, but met the needs of the new anthropocentric theology of the Great Awakening that required a new language of praise. / School of Music

My dissertation, Making Imperial Futures: Concepts of Empire in the Anglo-Spanish Sphere, 1763-71, engages the grand narrative of exploration at the point at which that very concept was reaching the point of exhaustion and argues that the rough completion of European cartographical knowledge of the world had a profound impact on the evolution of the imperial experience. I examine the evolving concept of empire within a context of cross-imperial knowledge and rivalry, Enlightenment ideals and the changing ways in which Europeans related to the concept of a progressive future. Furthermore, I challenge the historiographically dominant notion that the British and Spanish experiences of empire are best categorized and isolated as distinct historical subjects. The first section shows that British successes in the Seven Years’ War energised the British imperial imagination, generating a broad-based debate on how best to exploit the situation and opening up the opportunity to put more than one approach into action when Britain and Spain went to war in 1762. But the Peace of Paris brought discord, and a perceived need for the government to discipline the imperial imagination and to establish an approved pathway for the future of empire in the Atlantic world. The second part looks at how the Spanish government applied state power in direct pursuit of the pan-Atlantic imperial project. In particular, it re-examines the expulsion of the Jesuits from the Spanish empire in 1767 and makes the argument that the expulsion was a response to the perceived Jesuit threat to pan-Atlantic imperial norms. My third section suggests that the experimental burst of modern, state-centric imperialism that began in the wake of the Seven Years’ War suffered a reversal during the Falklands Crisis of 1770-1, during the general historical moment in which Europeans finished constructing their shared cartographical conception of the world. Although the growth of state power and impetus was temporarily reversed to some extent in the 1770s, this period helps prefigure the more extensive shift from empires primarily based on exploration and tenuous consolidation to empires that depended on dense, active exploitation to lend validity to their ontological claims.

My dissertation, Making Imperial Futures: Concepts of Empire in the Anglo-Spanish Sphere, 1763-71, engages the grand narrative of exploration at the point at which that very concept was reaching the point of exhaustion and argues that the rough completion of European cartographical knowledge of the world had a profound impact on the evolution of the imperial experience. I examine the evolving concept of empire within a context of cross-imperial knowledge and rivalry, Enlightenment ideals and the changing ways in which Europeans related to the concept of a progressive future. Furthermore, I challenge the historiographically dominant notion that the British and Spanish experiences of empire are best categorized and isolated as distinct historical subjects. The first section shows that British successes in the Seven Years’ War energised the British imperial imagination, generating a broad-based debate on how best to exploit the situation and opening up the opportunity to put more than one approach into action when Britain and Spain went to war in 1762. But the Peace of Paris brought discord, and a perceived need for the government to discipline the imperial imagination and to establish an approved pathway for the future of empire in the Atlantic world. The second part looks at how the Spanish government applied state power in direct pursuit of the pan-Atlantic imperial project. In particular, it re-examines the expulsion of the Jesuits from the Spanish empire in 1767 and makes the argument that the expulsion was a response to the perceived Jesuit threat to pan-Atlantic imperial norms. My third section suggests that the experimental burst of modern, state-centric imperialism that began in the wake of the Seven Years’ War suffered a reversal during the Falklands Crisis of 1770-1, during the general historical moment in which Europeans finished constructing their shared cartographical conception of the world. Although the growth of state power and impetus was temporarily reversed to some extent in the 1770s, this period helps prefigure the more extensive shift from empires primarily based on exploration and tenuous consolidation to empires that depended on dense, active exploitation to lend validity to their ontological claims.

The eighteenth-century British novel derived its purpose, structure, and theory of characterization from the life-history, in the form of biography or autobiography. In eighteenth-century Britain both the novel and the life-history emerged in recognizably modern forms. Like the life-history, the novel maintained as its purpose the Horatian maxim that art should both instruct and entertain. Moreover, the novel and the life-history shared the same structure, as each novel purported to be the biography or autobiography of the title character of the work. Finally, the novel and the life-history adopted the same theories of characterization for the major as well as minor characters within the works.However, life-writing was at this time in a period of transition from the static to the dynamic theory of characterization. This transition came as a result of a significant change in the view of the source of personality. In the static life-history the central subject, as well as the minor figures, possessed an innate, unchanging personality. Thus when Plutarch wrote of Alexander or of Julius Caesar, these figures were depicted as men born to greatness. However, each was imperfect, possessing in the Aristotelian sense a tragic flaw. In the main this theory was significant because it placed no value on what was later to be considered so important in the development of personality-the individual's experiential life.In direct contrast to the static theory, the dynamic view of personality was the result of Cartesian and Lockean psychology which saw personality as the direct result of not the innate but instead the experiential processes. The experiences of the central character, rather than exemplifying innate qualities, now were seen as shaping and delineating that personality. The application of this new theory to both the modern novel and life-history produced a central character or characters growing according to the dynamic theory, though the minor characters remained "type" characters in accordance with the static theory.Therefore, the sources of the British eighteenth-century novel lay both in the dynamic biographies and autobiographies of the Restoration and Eighteenth Century and in the classical life-writers beginning with Plutarch and Josephus, as well. In this study the primary classical works analyzed are Josephus, the portrait of Herod in the Jewish Antiquities and his own in The Life; Plutarch's "Julius Caesar" and Suetonius' "Julius Caesar"; St. Augustine's Confessions; Dante's Vita Nuova; and the transitional Autobiography of Benvenuto Cellini. The adoption of the new dynamic theory is illustrated in two life-histories: Colley Cibber's Apology and Samuel Johnson's Life of Savage.The application of the dynamic theory to eighteenth-century autobiographical novels is exemplified by Samuel Richardson's Pamela and Tobias G. Smollett's Roderick Random. Though there was a complex psychological portrait of Richardson's Pamela Andrews, with a number of moral digressions, there were little character development and few digressions in Smollett's novel.A far more complex treatment of the theories of personality occurred in Laurence Sterne's Tristram Shandy. As narrator Tristram centered the work upon the four.crucial accidents that had formed his personality, and on those other three dynamic characters who were connected with these misfortunes--the Shandy brothers and Parson Yorick. In contrast, minor characters such as Dr. Slop were drawn according to the static theory. The digressions within the work were encased within a comic-satiric framework. Thus the two theories of personality--static and dynamic--which informed eighteenth-century life-writing served also as the principal source for characterization in the eighteenth-century British autobiographical novel.

The present thesis, entitled "Indian Muslim Perceptions of the West during the Eighteenth century", deals with Muslim images of the West at the turn of the eighteenth century as they were formulated in the minds of Indian Muslim intellectuals. It examines the modalities of experience and categories of knowledge of the West as they were perceived by Muslim scholars who had come into contact with the contemporary West. The main purpose of the present enquiry is to analyze the origins and the nature of such perceptions as were articulated in their writings. With the expansion of British political power in the sub-continent in the late eighteenth century Britain came to be identified with Europe as a whole in the minds of our intellectuals. The Indian intelligentsia's experience of the contemporary Western civilization became in fact its experience of the British society and culture. Extensive quotations from the writings of the authors under consideration are often used to illustrate the principal arguments in this essay. The thesis is based on relatively unexplored source-material which comprises Persian manuscripts in the Bodleian Library in Oxford and the British Library in London. Our writers' perceptions of the Western civilization concentrate on various aspects of European and, particularly, British culture such as social life, religion, political ideas and institutions and scientific and technological developments. The present study also attempts to assess the impact of an alien culture on various socio-economic levels in Indian society, especially since Muslims had largely lost a centralised political control over India. The declining Muslim intelligentsia accepted uncritically the impact of the new and powerful culture but the new knowledge presented in their writings was not significantly implemented in their society; rather, the indigenous society was overwhelmed by the new culture that was imposed upon it and gave in to it and its attraction.