Jean-Stanislas Mittié, un médecin de la région parisienne, développe et tente de faire approuver un remède végétal contre la syphilis entre 1777 et 1795. Le mémoire présenté ici propose une analyse des différents documents textuels qui entourent ses démarches afin de relever l’impact qu’aura la fin de l’Ancien Régime et la Révolution française sur sa pratique médicale. Son parcours permet de mettre en relief les transformations qui ont lieu dans les structures de pouvoir qui régissent la médecine au XVIIIe siècle, sur le plan institutionnel, politique, et culturel. / Jean-Stanislas Mittié, a medical doctor from the Paris region, develops and attempts to gain approval for a vegetal cure to syphilis between 1777 and 1795. The present memoir proposes an analysis of the various textual documents surrounding his endeavours in order to assess the impact of the end of the Ancien Régime and the French Revolution on his medical practice. His individual story reveals the important transformations of institutional, political and cultural power structures regulating medicine at the end of the 18th century.

Often neglected in the musicological coverage of revolutionary music and theater, the Thermidorean Reaction phase (1794–1795) of the French Revolution was a period of governmental transition, in which Parisian theaters enjoyed the institutional and generic freedoms of the Le Chapelier Laws of 1791 in addition to relaxed enforcement of censorship. In recent years, Mark Darlow and Julia Doe's work has advanced understandings of operatic genres during the early years of the Revolution, which they characterize as a balance between "rupture and continuity" with artistic conventions of the ancien régime. I extend their methods of analysis to the second half of the revolutionary decade, exploring the impact that Thermidorian theatrical politics and legal (de)regulations had on operatic genre through the lens of Sapho (1794). This tragédie lyrique premiered at the Théatre de Louvois, a venue of ambiguous status within Paris's theatrical hierarchies. Featuring a libretto by Constance de Salm and music by Jean-Paul-Égide Martini, Sapho falls within the period of temporarily suspended theatrical privilege initiated by Le Chapelier and borrows key formal elements from "great" and popular operatic styles. The opera facilitates a discussion of how composers and librettists collaborated to navigate the rapidly shifting political and legal climate of Thermidor. I argue that Sapho's careful blend of generic consistency and innovation arose from its twofold institutional and aesthetic positioning. Institutionally, it premiered within a period of relaxed theatrical regulations at a theater, the Louvois, that avoids clear categorization. Aesthetically, Sapho represents a culmination of generic developments initiated in the 1750s, with innovative musical and formal elements stemming from the authors' attention to dramatic progression and their desire to remain artistically relevant in the wake of the Terror.

The outbreak of the French Revolution in 1789 was accompanied by widespread demands for equality. While much has been written on the social privileges and political inequalities denounced by revolutionary leaders, relatively little has been said on the economic inequality that plagued eighteenth-century France and was a central issue for the urban and rural poor. This paper seeks to fill that gap by examining the role of economic inequality in the French Revolution, both as it shaped and was shaped by the events of the revolutionary decade. Preliminary cahiers, popular petitions, legislative records, and political pamphlets make it possible to illustrate both the attitudes and demands of the lower classes and the reactions of the middle-class revolutionary leadership, and reveal that economic inequality had significant material and ideological impacts. Although little progress was made toward actually reducing inequality, popular demands and legislative responses created a framework for the modern welfare state which would be realized in the post-revolutionary world. Ideologically, lower-class efforts to achieve economic equality were distilled in their most radical form by Gracchus Babeuf, whose Conspiracy of Equals would become an important forbearer for the socialist and communist movements of the nineteenth century. These institutions and ideologies remain prevalent in our own society, and studying the role of economic inequality in the French Revolution illuminates their origins and subsequent development. / Graduate / 2023-06-20

Throughout the eighteenth century the Age of Enlightenment transformed public discourse across Western Europe. In France, the salons of Paris became the primary institutions of Enlightenment thought. Hosted by women, the salons possessed a unique atmosphere in which men and women were regarded as intellectual equals. My thesis focuses on the role the female hostesses, salonnières, had in initiating French movements for gender equality that continued with great momentum throughout the French Revolution. By using popular artwork, literature, and memoirs I show how the efforts of French women to achieve gender equality helped give early rise to feminism.

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Americans view neutrality in the 1790s as the far-seeing wisdom of the Founders and a weak power's common-sense approach to a transatlantic war in which it could not afford to get involved. Far from this benign image of prudence, however, neutrality in the Early Republic was controversial: it was a style and paradigm of foreign policy that grappled with the consequences of a democratic politics exacerbated by diplomatic crises. Far from promoting tranquility, neutrality provoked uproar from the very beginning. Intense print battles erupted over sensational exposés of foreign influence and conspiracy, reverberating through the international, national, and local levels simultaneously. Print exposés of foreign intrigue provoked partisan warfare that raised the larger, unsettled (and unsettling) issues of the national interest, the exercise of federal power, and the relationship between the people and their government. This dynamic reflected and exacerbated preexisting sectional fissures in the union, triggering recourse to the politics of slavery. As a result, the politics of slavery calibrated the competing national visions of the emerging Federalists and Republicans, defining the limits of American independence while challenging the ability of the United States to remain neutral. Drawing on the efforts of diplomatic historians, political historians and literary scholars, this work illustrates the mutually constitutive relationship between print politics, foreign relations, and the politics of slavery in the Early Republic. It argues that neutrality was a style of foreign policy that both political parties used to contain sectionalism and faction, and that print politics and the politics of slavery combined to create a dynamic that made that style malleable. / History

Tomáš Dufka: Antirevolutionary discourse of Czech written prints in the period of the French revolution Abstract The thesis Antirevolutionary discourse of Czech written prints in the period of the French revolution deals with texts, which at the end of the 18th century had an objective to form an opinion of the Czech speaking population about events in France and assesses the way it has been being done. In the first part the author summarizes results of existing research of the French Revolution and its reception and defines theoretical and methodological approach of the thesis; in the second part he first presents the corpus of prints and of their creators with an aim to later describe the discourse of antirevolutionary texts in general by means of the methodology of critical discourse analyst, Norman Fairclough; in the third concluding part he focuses on specific revolutionary events: he observes what kind of techniques Kramerius' journal used when reporting revolutionary events and on examples of executions of Lewis XVI and Marie Antoinette he compares the discourse of Czech prints with the discourse of similar French prints. This work aims to find out strategies of antirevolutionary texts and to point out which images of Revolution were diffused among the Czech population. The thesis thus tries to...

Des militants britanniques fondèrent un club pro-révolutionnaire à Paris à la fin de l’année 1792, au moment où leur propre gouvernement, dirigé par William Pitt le Jeune, avait proscrit tout soutien ouvert pour la Révolution française. Le club des expatriés fut créé alors à un carrefour dans la culture politique et diplomatique de la Grande-Bretagne, ainsi qu’à un stade important dans l’évolution de la Révolution française. Souvent victimes de poursuites judiciaires à la fois en Grande-Bretagne et en France, les membres du club ont été considérés comme des « hommes sans pays » par un commentateur au dix-neuvième siècle. Cependant, ces militants ne furent pas simplement des pions dans un conflit diplomatique plus large. Au sein de la jeune république, ils créèrent une communauté radicale à l’hôtel de White, lieu où des programmes politiques croisèrent des projets privés. Ce monde associatif fit partie d’un réseau plus large de réforme qui traversa la Manche. L’impact d’une tradition de « enquiry » et de « improvement », qui se développa au cours de la deuxième moitié du dix-huitième siècle, fut grand. Cette tradition poussa des membres de la communauté radicale à intervenir dans les débats révolutionnaires sur le devant de la scène publique française. Ces interventions furent aussi l’expression d’une volonté de mener à bien une réforme de la culture politique en Grande-Bretagne. Les membres de la communauté expatriée intervinrent alors au sujet de la création d’une nouvelle constitution républicaine à la fin de l’année 1792, proposant des modèles divers qui reflétaient le caractère hétérogène du club. D’autres, en tant que spectateurs, esquissèrent des témoignages pour un public britannique qui avait été trompé, à leurs yeux, par une presse ennemie de la Révolution. / British radicals established a pro-revolutionary society in Paris in the late months of 1792, at a time when their own government, under William Pitt the Younger, had proscribed all overt support for the French Revolution. The expatriate club was founded at a crossroads in British political and diplomatic culture therefore, and at a vital stage in the course of the French Revolution. Often the victims of judicial pursuit in both Britain and France, the members of the British Club have been deemed “men without countries” by one nineteenth-century commentator. Yet British radical activists in Paris were not simply pawns in a wider diplomatic struggle. In the early French republic, they founded a radical community at White’s Hotel, where political agendas intersected with private initiatives. This associational world was part of a broad network of reform stretching across the Channel. It was influenced by a tradition of enquiry and improvement which had developed in Britain during the latter half of the eighteenth century. This tradition led members of the radical community to engage with the Revolution on issues which dominated public debate in France but which also echoed their concern for the overhaul of British political culture. They intervened on the question of the foundation of a new republican constitution at the turn of 1793, providing a range of blueprints which reflected the varied nature of the club’s political character. Some also wrote eyewitness observations of the Revolution back to Britain, sketching their impressions for an audience who had, in their view, been misled by a hostile British press.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-09-14T18:17:00Z No. of bitstreams: 1 Ana Kelson Batinga de Mendonça.pdf: 978152 bytes, checksum: 1c9c3cc0427e07f3911f997aa05be3bc (MD5) / Made available in DSpace on 2016-09-14T18:17:00Z (GMT). No. of bitstreams: 1 Ana Kelson Batinga de Mendonça.pdf: 978152 bytes, checksum: 1c9c3cc0427e07f3911f997aa05be3bc (MD5) Previous issue date: 2016-02-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work aims to understand the formulation and development of representation in its political format, enabling components for connection and the generation of meaning in regards to political power in society. It is understood that in order for political representation to exist, it was necessary to have substantial social processes using the representative political body, articulating substantial and procedural components for political representation. Through a review of the literature, this work seeks to understand the structuring of this representation starting with the Middle Ages, observing the changes and continuities transmuted in the American and French Revolutions, unfolding within the mass political parties and in their societal relations. It can be asserted that the attributes of medieval sovereignty and the construction of the mystical body of the State are restructured in the distinct historical periods, articulating the processes of social transformation in which new modes for the organization and reconstruction of political bodies were developed / O presente trabalho tem por objetivo compreender a formulação e o desenvolvimento da representação em sua forma política, possibilitando componentes de conexão e geração de sentido na sociedade em relação ao poder político. Compreende-se que para a existência da representação política foram necessários processos de substanciação social por meio do corpo político representativo, articulando componentes substantivos e procedimentais à representação política. Deste modo, por meio de revisão bibliográfica, buscou-se compreender a estruturação da representação a partir da Idade Média, observando as mudanças e continuidades que se transmutaram nas revoluções americana e francesa, se desdobrando nos partidos políticos de massa e em suas relações societárias. Afirma-se que o predicado da soberania medieval e a construção do corpo místico do Estado se reestruturaram nos distintos tempos históricos, articulados aos processos de transformação social, no qual foram desenvolvidos novos modos de estruturação e reconstrução dos corpos políticos

Le « père de l'histoire whig » Thomas Babington Macaulay a été dès son vivant, et après sa mort, traduit dans nombre de pays, en Europe (Allemagne, France, Pays-Bas), comme hors des frontières européennes (Mexique). Incarnant à partir de la fin du XIXe siècle une histoire libérale progressiste et surtout non scientifique, attaquée par les historiens « professionnels », il n'en demeure pas moins très présent dans les manuels scolaires et universitaires jusqu'après la Seconde Guerre mondiale voire jusque dans les discours politiques contemporains. En 1931, puis en 1944, Herbert Butterfield tente de définir son interprétation de l'histoire. Ce dernier veut démontrer comment action politique et vision de l'histoire whigs incarnent un modèle, pragmatique, réformiste, à l'antithèse du modèle révolutionnaire français, qui explique l'exceptionnelle stabilité politique anglaise, britannique voire impériale du Royaume-Uni, depuis la Glorieuse Révolution. Dès lors les successeurs de Butterfield, en premier lieu J. G. A. Pocock et John Burrow, éclairent cette tradition libérale whig, devenue nationale, bientôt synonyme d'interprétation burkéenne de l'histoire. Pourtant, en s'appuyant sur le dialogue entre libéraux britanniques (whigs comme Millar, Mackintosh, utilitaristes comme les Mill, père et fils) et libéraux français (comme Constant, Guizot et Tocqueville), illustrant par ailleurs les riches échanges entre Royaume-Uni et France au XIXe siècle – avant que l’oeuvre de Macaulay ne soit que très épisodiquement traduite et commentée au XXe siècle en France –, et sur une étude minutieuse des écrits de Macaulay portant sur la Révolution française, cette thèse entend démontrer qu'au - delà de la division politique du parti whig lors de la période révolutionnaire, l'histoire whig de Macaulay incarne une pensée politique, une interprétation des révolutions anglaises et françaises et une philosophie libérale de l'histoire nouvelles rompant avec Hume et avec Burke. En mettant au coeur de l'histoire l'émancipation politique et religieuse des individus, Macaulay défend la démocratisation et la laïcisation des sociétés et illustre une histoire libérale post-Révolutionnaire, un nouveau paradigme whig, qui ne peuvent être qualifiés de conservateurs ni de contre-Révolutionnaires. / The "father of Whig History", Thomas Babington Macaulay, was, during his lifetime and after his death,translated in numerous European countries ( Germany, France, The Netherlands ) as well as outside Europe(Mexico). Embodying, from the end of the nineteenth century, a liberal, progressive and especially nonscientifichistory, denounced by "professional " historians, he remained no less highly present in school anduniversity textbooks up to the Second World War, and even in contemporary and current political speeches.In 1931, and then in 1944, Herbert Butterfield attempted to define his interprétation of history and sought todemonstrate how political action and historical vision embody a pragmatic and reformist model, theantithesis of the French revolutionary model, which explains the exceptional English, British, even imperial,political stability of Great Britain since the Glorious Revolution. Since then, Butterfield's successors, andfirst among them, J. G. A. Pocock and John Burrow, have been shedding light on this liberal, becomenational, whig tradition, soon to be synonymous with the Burkean interpretation of history. However, basedon the dialogue between British liberals ( Whigs such as Millar and Mackintosh, Utilitarians such as theMills, father and son ), and French liberals ( such as Constant, Guizot and Tocqueville), while illustrating inother respects the fruitful exchange between Great Britain and France during the nineteenth century - beforeMacaulay's work was only very episodically translated and commented on in the twentieth century in France- and on a thorough exploration of Macaulay's work on the French Revolution, this study intends todemonstate that beyond the political division of the Whig party during the revolutionary period, Macaulay'sWhig history sanctions a new line of political thought, a new interprétation of the English and FrenchRévolutions and liberal philosophy of history, breaking with Hume and Burke. By placing the political andreligious emancipation of individuals at the heart of history, Macaulay defended the democratization and thesecularization of society and illustrated a post-Revolutionary liberal history, a new Whig paradigm, thatcannot be called conservative nor counter- revolutionary.