Download Whose Love of Which Country? by forthcoming, Balazs Trencsenyi, Marton Zaszkaliczky PDF

By forthcoming, Balazs Trencsenyi, Marton Zaszkaliczky

The amount, stemming from the long term cooperation of students engaged on East imperative eu highbrow heritage, discusses the styles of patriotic and nationwide id within the gentle of the multiplicity of degrees of ethnic, cultural and polit

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71 Henri Estienne, Deux dialogues du nouveau langage françois italianizé (Genève: Slatkine Reprints, 1970), 22. 72 As it is well-known, Abbé Sieyès subverted exactly this perspective when he identified the third estate with the nation. ii. The “Chosen nation” as a focus of allegiance While the discourse of humanist patriotism had a certain tendency to try to suppress religious conflicts in the name of common good, the emergence of religious plurality also led to various competing narratives of the national community in terms of a community in God’s particular care.

155. , 202ff. , 110. n. 33. towards an intellectual history of patriotism 35 identity to itself, although obviously not separating political and religious identities completely. The symbolic unity of the realm was based on a construction of normative collective past, a compelling vision of ancient national gloire. At the same time, this was connected to the strengthening of a skeptical mode, refusing the utopian models and paying more attention to the actual power-relations. While humanist patriotism was occasionally used to legitimize the different denominational projects, the theoreticians of the emerging raison d’état sought to renarrate the patriotic allegiance in terms of the identification with a fixed order, concentrating on the ruler, separating patriotism from participation.

80 Quoted by Rudolf von Albertini, Das Florentinische Staatsbewusstsein im Übergang von der Republik zum Prinzipat (Bern: Francke Verlag, 1955), 24. 77 towards an intellectual history of patriotism 27 and natura (in the sense of climatic determination) qualify the city for a democratic regime. The conceptual fusion can be grasped first in his ambivalent speculation about the “mission” of Florence. When he speaks about pace universale, he means the overruling of the traditional communal conflicts in view of the unanimitas of the common good (tutti insieme uniti siano una medesima cosa),81 but this construction of unity is warranted by an eschatological construction when he starts to speak about the città riformata, fusing the civic recovery with a spiritual one.

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