Brotherly Love: Freemasonry and Male Friendship in by Kenneth Loiselle

By Kenneth Loiselle

Friendship, an received dating based on selection instead of start, lay on the center of Enlightenment preoccupations with sociability and the formation of the personal sphere. In concord, Kenneth Loiselle argues that Freemasonry is a perfect enviornment during which to discover the altering nature of male friendship in Enlightenment France. Freemasonry used to be the most important and such a lot different voluntary association within the a long time sooner than the French Revolution. no less than fifty thousand Frenchmen joined motels, the memberships of which ranged around the social spectrum from expert artisans to the top ranks of the the Aristocracy. Loiselle argues that males have been drawn to Freemasonry since it enabled them to domesticate enduring friendships that have been egalitarian and down to earth in emotion.
Drawing on ratings of files, together with inner most letters, rituals, the mins of hotel conferences, and the speeches of many Freemasons, Loiselle finds the concept methods of the visionaries who based this move, the ways that its contributors maintained friendships either inside and past the hotel, and the doubtless paradoxical position girls occupied inside this friendship neighborhood. Masonic friendship continued into the tumultuous progressive period, even supposing the progressive management suppressed many of the hotels through 1794. Loiselle not just examines where of friendship in eighteenth-century society and tradition but additionally contributes to the heritage of feelings and masculinity, and the basic debate over the connection among the Enlightenment and the French Revolution.

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Extra resources for Brotherly Love: Freemasonry and Male Friendship in Enlightenment France

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2:75. 30. , 1:106. 31. Societies possibly engaged in sexual activities include the Ordre des Chevaliers de la Joie (1696), the Ordre des Pédérastes (possibly 1733) and the Ordre et Société de la Culotte (1724). On flatulence, see the Société des Francs-Péteurs (1743). Whereas Dinaux affirms the reality of the FrancsPéteurs, Eric Saunier has argued that this was likely a satirical anti-masonic invention. Saunier, Révolution et sociabilité, 46, n1. 32. Frère Enoch, Le vrai Franc-maçon, qui donne l’origine et le but de la Franc-maçonnerie (Liège, 1773), 98.

It was the masonic preoccupation with friendship that in fact distinguished the order from other modes of association. ”44 Ramsay not only made recourse to friendship when describing relationships between men in the “Discours,” but he also employed it as a principle of exclusion. ” Jacques Lemaire, Les origines françaíses de l’antimaçonnisme (1744–1797) (Brussels: Éditions de l’Université de Bruxelles, 1985), 38. 41. On the invocation of the “Discours” in French lodges, see Dossier of Constance Éprouvée (Paris), BN FM265, fol.

It was the masonic preoccupation with friendship that in fact distinguished the order from other modes of association. ”44 Ramsay not only made recourse to friendship when describing relationships between men in the “Discours,” but he also employed it as a principle of exclusion. ” Jacques Lemaire, Les origines françaíses de l’antimaçonnisme (1744–1797) (Brussels: Éditions de l’Université de Bruxelles, 1985), 38. 41. On the invocation of the “Discours” in French lodges, see Dossier of Constance Éprouvée (Paris), BN FM265, fol.

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