葡萄牙王权在宗教与世俗主义之间的黄昏(1853-1910)

IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Nineteenth-Century Contexts-An Interdisciplinary Journal Pub Date : 2022-01-01 DOI:10.1080/08905495.2021.2023346
Isabel Corrêa da Silva
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引用次数: 0

摘要

到18世纪末,“公民宗教”模式取代了传统的政治神学,这意味着国家的抽象实体占据了上帝的位置,成为为人类互动和社会组织提供意义的政治体系的顶峰(Schmitt 2005;Ridolfi 2006)。这种对利维坦的神圣化是美利坚合众国和法国大革命建立的政治哲学基础,也是19世纪自由主义国家建立的政治和哲学基础。事实上,在整个十九世纪,政治团体走向马克斯·韦伯不可逆转的“世界觉醒”的道路是通过社会世俗化和国家神圣化之间的辩证法走出来的。谈论和思考世俗化和神圣化可能过于抽象。因此,重要的是要在葡萄牙的时间和空间范围内考虑其有效性,这是本文的重点。1820年,由于拿破仑的入侵,自1808年以来,巴西的王室和宫廷一直缺席,葡萄牙经历了一场自由主义革命,引发了一场拆除和削弱旧政权机构的进程,包括教会。1832年至1834年间,葡萄牙经历了两个不同君主制概念的支持者之间的内战:传统主义和自由主义/宪法主义,分别由国王若昂六世的儿子米格尔和佩德罗两兄弟领导。“两兄弟的战争”以自由主义者的胜利而告终,他们负责实施重大的世俗化措施,如拆除教会资产和消灭宗教秩序(Paquette 2013;法里亚,1987年)。然而,考虑到19世纪初该国大多数人口的特点——农村、天主教和文盲——史学界一直不愿承认当时世俗化文化发展所需的任何物质条件(Neto 1998222)。事实上,葡萄牙的自由主义者并不希望脱离教会,而是希望脱离教会。事实就是这样:教会的国有化,无论是在物质意义上,还是在更主观的意义上,都是通过占有其商品,挪用天主教信仰和价值观体系,形成了葡萄牙社会的身份和启迪基础(Ramos和Monteiro,2019)。
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The twilight of Portuguese kingship between religion and secularism (1853–1910)
By the end of the eighteenth century the replacement of traditional political theology by a model of a “civil religion”meant that the abstract entity of the nation came to occupy the former place of God as the summit of a political system that provides meaning for human interaction and social organization (Schmitt 2005; Ridolfi 2006). In its various shades, this type of sacralization of Leviathan was the politico-philosophical foundation of the establishing of the United States of America and the French Revolution, and consequently of the nineteenth century liberal states. Indeed, throughout the nineteenth century the path of political communities towards MaxWeber’s irreversible “disenchantment of the world” has been made through the dialectic between the secularization of society and the sacralization of the State. Talking and thinking about secularization and sacralization can be too abstract an exercise. Therefore, it is important to take into account its effectiveness within the scope of Portugal’s time and space, which is the focus of this article. In 1820, with the royal family and court absent in Brazil since 1808 as a result of the Napoleonic invasions, Portugal went through a liberal revolution that triggered a process of dismantling and weakening the institutions of the Old Regime, including the Church. Between 1832 and 1834, Portugal experienced a civil war between supporters of two distinct conceptions of monarchy: traditionalist and liberal/constitutional, respectively led by the two brothers, sons of King João VI, Miguel and Pedro. The “war of the two brothers” ended with the triumph of the liberals who were responsible for implementing major secularizing measures such as the dismantling of Church assets and the extinction of religious orders (Paquette 2013; Faria 1987). However, taking into account the character of the majority of the country’s population at the beginning of the nineteenth century – rural, Catholic, and illiterate – historiography has been reticent to recognize any material conditions at the time that would be necessary for the development of a secularized culture (Neto 1998, 222). In reality, Portuguese liberals did not want separation from the Church, but its appropriation. And that was what happened: nationalization of the Church both in the material sense by taking possession of its goods and in the more subjective sense by the appropriation of the system of Catholic beliefs and values which formed the identity and edifying ground of Portuguese society (Ramos and Monteiro 2019).
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来源期刊
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期刊介绍: Nineteenth-Century Contexts is committed to interdisciplinary recuperations of “new” nineteenth centuries and their relation to contemporary geopolitical developments. The journal challenges traditional modes of categorizing the nineteenth century by forging innovative contextualizations across a wide spectrum of nineteenth century experience and the critical disciplines that examine it. Articles not only integrate theories and methods of various fields of inquiry — art, history, musicology, anthropology, literary criticism, religious studies, social history, economics, popular culture studies, and the history of science, among others.
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