Faith in Nation: Exclusionary Origins of Nationalism
Oxford University Press, 21 апр. 2005 г. - Всего страниц: 288
Common wisdom has long held that the ascent of the modern nation coincided with the flowering of Enlightenment democracy and the decline of religion, ringing in an age of tolerant, inclusive, liberal states. Not so, demonstrates Anthony W. Marx in this landmark work of revisionist political history and analysis. In a startling departure from a historical consensus that has dominated views of nationalism for the past quarter century, Marx argues that European nationalism emerged two centuries earlier, in the early modern era, as a form of mass political engagement based on religious conflict, intolerance, and exclusion. Challenging the self-congratulatory geneaology of civic Western nationalism, Marx shows how state-builders attempted to create a sense of national solidarity to support their burgeoning authority. Key to this process was the transfer of power from local to central rulers; the most suitable vehicle for effecting this transfer was religion and fanatical passions. Religious intolerance--specifically the exclusion of religious minorities from the nascent state--provided the glue that bonded the remaining populations together. Out of this often violent religious intolerance grew popular nationalist sentiment. Only after a core and exclusive nationality was formed in England and France, and less successfully in Spain, did these countries move into the "enlightened" 19th century, all the while continuing to export intolerance and exclusion to overseas colonies. Providing an explicitly political theory of early nation-building, rather than an account emphasizing economic imperatives or literary imaginings, Marx reveals that liberal, secular Western political traditions were founded on the basis of illiberal, intolerant origins. His provocative account also suggests that present-day exclusive and violent nation-building, or efforts to form solidarity through cultural or religious antagonisms, are not fundamentally different from the West's own earlier experiences.
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2 Amassing State and Gathering Storm
3 Founding Exclusions
4 Interregnums of Coexistence and StateBuilding
5 Cohesion by Exclusion Redux from Above
6 Superimposing Democratic Inclusion on Forgotten Exclusions
7 Angel of History and Patron Saint of Nationalism
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Стр. 106 - Methinks I see in my mind a noble and puissant nation rousing herself like a strong man after sleep, and shaking her invincible locks: methinks I see her as an eagle mewing her mighty youth, and kindling her undazzled eyes at the full mid-day beam...
Стр. 60 - Where by divers sundry old authentic histories and chronicles it is manifestly declared and expressed that this realm of England is an empire, and so hath been accepted in the world, governed by one Supreme Head and King having the dignity and royal estate of the imperial Crown of the same, unto whom a body politic, compact of all sorts and degrees of people divided in terms and by names of Spiritualty and Temporalty, be bounden and owe to bear next to God a natural and humble obedience...
Стр. 78 - I travelled among unknown men, In lands beyond the sea; Nor, England ! did I know till then What love I bore to thee. 'Tis past, that melancholy dream ! Nor will I quit thy shore A second time; for still I seem To love thee more and more. Among thy mountains did I feel The joy of my desire ; And she I cherished turned her wheel Beside an English fire.
Стр. 29 - The essence of a nation is that all individuals have many things in common, and also that they have forgotten many things.
Стр. 76 - Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past. The tradition of all the dead generations weighs like a nightmare on the brain of the living.
Стр. 115 - To follow knowledge like a sinking star Beyond the utmost bound of human thought. This is my son, mine own Telemachus, To whom I leave the sceptre and the isle — Well-loved of me, discerning to fulfil This labour, by slow prudence to make mild A rugged people, and thro' soft degrees Subdue them to the useful and the good.
Стр. 177 - I readily grant that these opinions are false and absurd; but the business of laws is not to provide for the truth of opinions, but for the safety and security of the commonwealth, and of every particular man's goods and person.
Стр. 237 - Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996).
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