Politeness, “Humanitas” and Imperialism. A Reflection by Montesquieu (“EL”, XIX, 27) and Tacitus’ “Agricola”

Q4 Arts and Humanities Montesquieu.it Pub Date : 2020-04-01 DOI:10.6092/ISSN.2421-4124/10733
Sergio Audano
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Abstract

A reflection by Montesquieu on the relationship between absolutism, idleness and politeness (“EL” XIX, 27) is connected, through a note later deleted in the manuscript, to chap. 21 of Tacitus’ “Agricola”, where the author shows how Agricola, the father-in-law of the historian and a general victorious over the Britons, had gradually (and skilfully) imposed a conquest which was not merely military but also cultural. The Roman civilization, defined in its overall “superiority” as “humanitas”, could easily offer seductive tools (temples, forums, houses, elegant clothes and refined manners) that extinguished any memory of past freedom, cancelled any identity and common memory, thus contributing to the long-term affirmation of Roman imperialism. Still in the “Agricola”, Tacitus also proposes the opponent’s point of view through the famous speech by the Britons’ commander Calgacus before the decisive battle of Mons Graupius: the well-known metaphor of the “desert called peace” is well explained if associated not only with the traditional Roman expansionism, but, as acutely noted by Montesquieu, also to the subtle conquests of the “humanitas”.
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礼貌、“人道主义”与帝国主义。孟德斯鸠(《EL》,19,27)与塔西佗《农学》的反思
孟德斯鸠对专制主义、懒惰和礼貌之间关系的反思(“EL”XIX, 27)通过后来在手稿中删除的注释与塔西佗的“阿格里科拉”第21章联系在一起,作者在那里展示了阿格里科拉,这位历史学家的岳父和战胜英国人的将军,是如何逐渐(并且巧妙地)实施征服的,这不仅是军事上的,也是文化上的。罗马文明的总体“优越性”被定义为“人道主义”,它可以轻易地提供诱人的工具(寺庙、论坛、房屋、优雅的服装和优雅的举止),这些工具可以消除对过去自由的任何记忆,取消任何身份和共同记忆,从而有助于长期肯定罗马帝国主义。同样在《农业》中,塔西佗还通过英国指挥官卡尔加库斯在格劳皮乌斯山决战前的著名演讲,提出了对手的观点:“沙漠称为和平”这个著名的比喻,如果不仅与传统的罗马扩张主义联系在一起,而且正如孟德斯鸠敏锐地指出的那样,也与“人道主义”的微妙征服联系在一起,那么它就得到了很好的解释。
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Montesquieu.it
Montesquieu.it Arts and Humanities-History
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审稿时长
20 weeks
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