Download 1789. Les Français ont la parole: Cahiers de doléances des by Pierre Goubert, Michel Denis PDF

By Pierre Goubert, Michel Denis

Il existe, soutient Chateaubriand, un monument précieux de l. a. raison en France : ce sont les cahiers des trois ordres en 1789. Là se trouvent consignés, avec une connaissance profonde des choses, tous les besoins de los angeles société.

La Révolution est née de l. a. conjonction d’une crise économique et d’une crise politique où s’affrontaient l. a. monarchie, incapable de se réformer, l’aristocratie, attachée à ses privilèges, los angeles bourgeoisie, enrichie par los angeles prospérité économique de los angeles veille et enhardie par les Lumières au aspect de vouloir gouverner, et les éclats inattendus, anciens dans beaucoup de leurs characteristics, nouveaux dans d’autres, du prolétariat des villes et des campagnes subitement poussé à de brutales et massives initiatives.

Dans ce climat complexe furent rédigés, en toute liberté, le plus souvent à l. a. fin de l’hiver 1788 et au début du printemps 1789, en pleine crise, des dizaines de milliers de cahiers de doléances. Pour l. a. première fois, l. a. majeure partie du peuple de France a l. a. parole.

Des dizaines de milliers de cahiers, Pierre Goubert et Michel Denis ont extrait les passages les plus significatifs et les plus vivants. Le lecteur demeure frappé par leurs contradictions, leur médiévalité autant que par leur nouveauté.

Suivi d'un Glossaire pratique de los angeles langue de quatre-vingt-neuf.

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Paris and Cap Fran<;ais, Saint-Domingue, 1784-90), 1: 451. 58. Raynal, Extrait d'un ouvrage, pp. 26-27. 59. Hilliard-d'Auberteuil, Considerations, 2: 338-48; Petit, Droit public, 2: 167-84. It should be noted that Petit, in line with his royalist inclinations, was less polemical about the contradictions of colonial law. 60. The crux of this analysis was d'Auberteuil's discussion of the coutume de Paris. He measured the coutume's articles against analogous provisions in Roman law and went on to point out areas of contradiction with the Code Noirof 1685.

For sociability depends on reciprocal esteem, and the thinker who seeks the esteem of any societe particuliere is obscurely aware that such esteem would prove only "the similarity of his ideas" to those of others. Universality is the reward of the thinker prepared to subject himself to the rigors of isolation, just as "the pride of giving orders to kings compensated the Romans for the harshness of their military discipline. "37 Diderot, however, offers another answer: imitate-not nature but others who possess qualities of style that one envies and would like to emulate.

Ed. (New York, 1991), p. 60. 24. See William Doyle, The Parlement of Bordeaux and the End of the Old Regime, 1771-1790 (London, 1974), pp. 23,102,210-214. 25. An excellent starting point is Charles Frostin, Les Rivoltes blanches it Saint-Domingue aux XVIIieme et XVIIIieme siecles (Paris, 1975), pp. 342-379. 26. Robin Blackburn, The Making of New World Slavery: From the Baroque to the Modern, 1492-1800 (New York, 1997), p. 300; and idem, The Overthrow of Colonial Slavery, 1776-1848 (New York, 1988), p.

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