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captive to the boldness of the time. This boldness was held in the French Revolution (1789-1799), where the absolutist power of the kings of France was replaced by the power of the bourgeoisie through a national popular uprising unprecedented in this country. France was the scene of Enlightenment ideas, but these ideas have spread to several countries in Europe and the Americas. During the eighteenth century, the Enlightenment philosophers such as CharlesLouis of Secondat, Baron de Montesquieu (1689-1755), François-Ma- rie Arouet, Voltaire (1694-1778), Jean-Jacques Rousseau (1712-1778) and Denis Diderot (1713-1784) were taken as example and knowledge began to be used by those who longed for social, political and cultural. Enlightenment thinkers were present through their productions in philosophy, the mathematical, astronomical, and economic policies. In France, the peasants were launched in struggles against the absolutist power, which was to support the concept of the theory of divine right, in which the nobility benefited through feudal privileges acquired from birth or purchase titles of nobility . Note, in the fragment of the work The Social Contract (published in 1762), how the philosopher JJ Rousseau described the validity or not of the "right" as a right of the strongest; explosive issue for the peasant classes. Document 9 The strongest is never strong enough to be always the master, but turning your strength into right, and obedience into duty. Hence the right of the strongest, right apparently taken with irony and indeed established as a principle. Never attain an explanation of this word? Force is a physical power, do not imagine that morality can result from its effects. To yield to force is an act of necessity, not of will, at best, an act of prudence. In what sense could be a duty? Suppose, for a moment, this alleged right. I maintain that he only redound inexplicable gibberish, because since might makes right, the effect takes place because of all the power to overcome the first, it will succeed in this right. Since one can disobey with impunity, it is legitimate to do so , and since the strongest is always right, just only act to be the strongest. Now that this is right, that suffers when the force ceases? If enforces obedience by force, there is no need to obey out of duty, and, if not longer forced to obey, no longer will be more obliged to do so. It is seen, therefore, that the right word adds nothing to the strength, this step means absolutely nothing. Obey powerful. If that means, cedei force, the precept is good, but superfluous; sustenance that will never be violated. I recognize that all power comes from God, but also all diseases. So it will be forbidden to call the doctor? When a criminal attacks me in a corner of the forest, not only I have to give you my bag, but if it had been able to save her, would be obliged in conscience to give it, since, after all, the gun is also a Bandit power? Agree, therefore, that might does not make right, and that only one is required to obey legitimate powers. Thus, is always standing my original question. (Adapted from ROUSSEAU, 1978 (1762), pp. 25-26).
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rob smjelo vremena. Ovaj odvažnost održan u Francuske revolucije (1789-1799), gdje je apsolutistička moć kraljeva Francuske je zamijenila moć buržoazije putem nacionalnog narodnog ustanka bez u ovoj zemlji. Francuska je bila poprište prosvjetiteljskih ideja, ali ove ideje su se proširile u nekoliko zemalja u Europi i Americi. Tijekom osamnaestog stoljeća, prosvjetiteljstva filozofi poput CharlesLouis od Secondat, Baron de Montesquieua (1689-1755), François-Ma- Rie Arouet, Voltairea (1694-1778), Jean-Jacques Rousseau (1712-1778) i Denis Diderot (1713-1784) su uzeti kao primjer i znanja počeo se koristiti od strane onih koji su čeznuo za društvene, političke i kulturne. Prosvjetiteljski mislioci bili su prisutni svojim predstavama u filozofiji, matematičke, astronomske, i ekonomske politike. U Francuskoj, seljaci su pokrenuli u borbi protiv apsolutističke vlasti, što je poduprijeti koncept teorije o božanskom pravu, u kojem je plemstvo koristila kroz feudalnih privilegija stečenih od rođenja ili kupnja naslovima plemstva . Napomena, u ulomku rada Društveni ugovor (objavljena 1762), kako je filozof JJ Rousseau opisuje valjanost ili ne o "pravu" kao pravo najjače; eksplozivnom pitanju za seljačke klase. Dokument 9 Najjači nikada nije dovoljno jak da se uvijek majstor, ali okreće svoje snage u pravu, i poslušnost u dužnosti. Stoga pravo najjača, zar očito uzeti s dozom ironije i doista uspostavljen kao princip. Nikad ne postignu objašnjenje ove riječi? Sila je fizička moć, ne zamisliti da je moral može rezultirati iz njezinih učinaka. Za prinosa na silu je čin nužde, a ne volje, u najboljem slučaju, čin razboritosti. U kojem smislu može biti dužnost? Pretpostavimo, na trenutak, taj navodni pravom. Ja tvrdim da je jedina pasti neobjašnjiv gluposti, jer od možda čini pravo, javlja efekt, jer sve snage da prevlada prvo, to će uspjeti u tom pravu. Budući da se može poslušati nekažnjeno, to je legitimno učiniti , a budući najjači je uvijek u pravu, samo samo djeluju kao najjači. Sada da je to u redu, da pati kada je sila prestane? Ako provodi poslušnost silom, nema potrebe da slušaju iz dužnosti, a, ako ne i duže prisiljen poštivati, više ne će biti dužni učiniti. To se vidi, dakle, da je prava riječ dodaje ništa na snazi, ovaj korak znači apsolutno ništa. Poštujte moćna. Ako to znači, cedei sila, zapovijed je dobra, ali suvišno; hranu koja nikada neće biti povrijeđena. Priznajem da je sva moć dolazi od Boga, ali i sve bolesti. Dakle, to će biti zabranjeno nazvati liječnika? Kad kazneno me napada na uglu šume, ne samo da moram dati svoju torbu, ali ako je bio u stanju spasiti nju, će biti dužni u savjesti da ga dati, jer, nakon svega, pištolj je također Bandit snage? Slažem se, stoga, da se možda ne čini pravo, a to je samo jedan je dužan poštivati legitimne ovlasti. Dakle, uvijek je stajao moj izvorni pitanje. (preuzeto iz Rousseau, 1978 (1762), str 25-26).