DERNIERES PARUTIONS DANS LA COLLECTION ings a ge Bp Er Hg Naa Matinee "et mateuaralie dane Ep des Lames gen Seistton i Bight Bye. Re do Série, Pceogs te a centage ote Suite ama banas Sa eae ‘Sr rete Urs Heat oe si Sete 207 1 Lae Erp ou XU cle Te ese Erp me 1 Conta cee ‘SrinateIanlses coas "508, cing ot {mca Sear or Yung Een) Cety Shas 208 Ss ‘Mateeten ead y La ese 30 12 LamtreeinireBlhomen nd itr Sos dition By ‘nan par Peay Bar Rica © Moto 210, 18 La Corr ee mages dit Europe tine te Th By as tage a ict cemary Eup fie yr Stipe Arad Heat ‘erin Et Sto Aa na eto DECOUVREZ TOUS LES TITRES DDE LA COLLECTION SUR NOTRE SITE ‘wrw:bonoechanpon com LE CORPS ET SES IMAGES DANS L'EUROPE DU DIX-HUITIEME SIECLE THE BODY AND ITS IMAGES IN EIGHTEENTH-CENTURY EUROPE Faité par Sabine ARNAUD et Helge JoRDit ited by Sabine ARNAUD and Helge JonDitMt PARIS HONORE CHAMPION EDITEUR ao258 Lasoo ou coms rue «est savoir «proposer des changements», C'est cette connaissance qu'il faut done éclairer si 'on veut vraiment étre we aux hommes, es dire, sion ne veut pas se contentr laborer ne théorie politique, ‘mais que on cherce es instuie da savoir-faite desis Denis de Casasnancs ‘Marseille PASSIONS, PROVIDENCE, AND THE CURE. OF THE MIND. ROBINSON CRUSOE MEETS ‘THE CHRISTIAN VIRTUOSO Is Robinson Crusoe an ethical story afr all? The Serious Reflections does present tas such, but the general consenss in twenteth-century ifs has been to dismiss the suggestion as an embarrassingly morslizing afterthought Instead, the sory hasbeen anatomized primarily in terms of political or economic interpretive models, beter suited to our (ate) modem agenda Some gestures have been made towards unraveling the spriual” tnderground of te story, and it template was found inthe Puritan or Dissenting trations, particularly in the pattems of Puritan spiritual toe graphics Yetthe general tendency has been to regard sch patterns race as discursive strategies avaiable to manipulation by the nating instance ofthe story. Crusoe, wear tol, sth self-empowering modem individ. ual, who uses pices of dismembered religious ssaffolding as building blocks of new, secular, anquisive and power-orened mentality. "Def Sous Rfcsions ing oe fond spring avenues of Boinon ‘Gnsoe, on: Pe for W. Tra be Shp mac San Pact Re, TTR retice nd Passer neste * The economimrtiton af abietn Coe at hem og fhe mee pei sendin Sx Wat, hs of Medora Fat Do a ‘Don. Ronn Crane, Carga Ue ress 1996 fre ‘neat Crass sands ely"s isms Up p19) Fora ed oc or ines of he py of power, with an shparset toe gras anesag “ae ian sl, sr nd nate Se) Ret “Robin Cae Tae Sif Matern: Dano, ed, Mader Eeyt on ighcenth Cony Lae New Vor Oxf, Oxf Universi Pres 198. 201-96 Fora ae makely pole "eal senting. cing aso over an propery ae ccl ateso ae pit see. Res, Upian Inapnaton and phn Conary Pasi, Laon ad ‘New York, Longin Grow La, 1935, Chap The coool pial pl ‘ele rade tere ony nec a ape Canes ‘te resent Nova nee proaches Techn Doors Reon ‘Grace: Now Voce, The Maver Language hata a meron S00, "The caso morro tt GA Sam Duo nS! atopy, Prien, Peon Univerty Prec 1965 and FP hey, The Reet Pes efor’ Enblenae Mato and Questo Form Robison Cac Bare. ts ops Vives ren, 8260 PANS, PREMOM, AND TH CARE OF HE HOD ‘This paper wants to take the suggestion of Serious Reflections seriously and as whether thee is a recoverable sense in which the Crsoe tory is {indeed built around an etical concern. The elements of such a recovery, it argues, are tobe found inthe world out of which the Crusoe story emerged rather than the world we are accustomed to thinking it announced, The ‘tical concer in question, 1 propose, combines solf-xamination and a Search for rdely pattems inthe world in way which was formulated in a ‘umber of natural philosophical and natural theological writings ofthe seventeenth century, rather than inthe Puritan tation. The sense of| “ethical” hee refers otto some recipe-like se of moral rues, butt @ transformative work on the human mind and character. The argument is that Robinson Crusoe isin an important sense a story about the gradual discovery, understanding and tentative cue ofthe mind wih is inclina- ‘ions, passions and capacities, performed by means ofa gradual discovery and understanding of the divine order of the world of nature and of (persona) story ~ a ethical story which esontes witha similar approach in geventeeth-cenury natural philosophy and natural theology. I wil also argue that te msgery ofthe body in Robinson Crusoe may be profitably ‘ston as participating inthe important moments oF that ethical story. The very prominence ofthe medical model of the cue in the narative, as {inherited from a long waitin of philosophical-medical reflection, makes ‘body and mind companions ina narrative and conceptual relation that hinges on te “passionate” or else on the “healthy” state othe characte. Twill note, 38 an intcodution to the ethical question I am concemed with, the division of labour from the point of view ofthis problem ‘between two otherwise powerful recent interpretations ofthe txt. One focuses on Defoo's debt to the natural philosophical, rather than Puritan, “Providence triton” but without inquiring into the character transfor mation, while the othe highlights the transformation but leaves ou prov- idence as ireevant Tse Vickers has documented Defoe's debt othe natural philosophi- cal and fundamentally Baconian project for the reformation of knowl- ‘edge that was formulated in England inthe second half ofthe seventeenth ‘centuy.* Dec's writings, from The Compleat English Gentleman, The Consolidator or The Stormo A General istry of Trade and the History "Vikas, Df and he Now Sen, Cents, Cube Uaivesy Ps 199m Forint eproach whe elie betwen Fofnon Caro and epee of Btconanhistrin sot Mayer iy andthe ry Engh Neel ters of Fat fom acon Def Cambie, Cage Une) Pres, 997 Sona Comat 261 of rts and Sciences, testy to his ealy absorption ofa vision ofthe new ‘Scionoes that wove together a natural historical and experimental inves: tigation of nature, and the natural theological framework ofa “piloso- phy of God's works” — a vision that he discovered both at Charles ‘Morton's Actderny for Dissenters in Newington Green and through his ‘own readings from Robert Boyle or Joseph Glanvil and central to which ‘was an image of the “philosopher-Chrstian", or of the Christian ‘Vireuso, win searches deep into nature's Wweasures” inorder to ace the “stops of providence” ‘Against his background, Robinson Crusoe appears asa lustraton of “tne characteristic Baconian belief in man’s duty to study alter and ‘prove nature to his various uses™ and Crusoe activites on the island ‘may'be seen as excerpted from te long lists of observations, experiments and trials thatthe Beconians of the Royal Society included in tei “Iss ‘of queris"* Woven into the more fair theme of man's empire over ‘things, Vickers persuasively shows, is “Crusoe's increasing awareness of bis subservienec to God” and understanding of providence trough obser vation and experiment. But I would like to claim that there is another » Itep 6 > Bp 6.268 Passions PMDENE, AND HH CEO TEND had been miraculous." Later, the sense of (natural) wonder will be sccompanied by peaceful thankfulness, but for aow the barley episode is, and needs tobe recognized as, one of violent passion, even if itis @ fist, albeit confused, acknowledgment of God's relation othe created world, ‘The second turing pont isthe illness episode a complex and prob- lematte affair, open to muli-layered interpretation. Violently ill, Crusoe forms violent thoughts of deat, which he receives with horror. This ‘occasions another moment of his meeting withthe divine, but this Ineeting takes several forms, One form of his opening up ~ one less ‘commented upon ~ is made possible by a short-lived meditation by the ‘Scan he sats recovering buts sill Weak. What he does there i an incipient exereise in natural religion: fom questions about the origins of| Fimalf end the material world around (he earth, the sea), he conctodes that there must bean author of i all, “some secret Power”, a God whose ‘main characteristic is that he has a “Power to guide” everthing there i, “te grat Circuit of his Works.” But this meditation is disrupted by @ different sor of religious thoughts: Crusoe's own questions as to hy an alkknowing and allgoverning God should have brought him there trigger the violent answer ofa Puritan voice of conscience that preaches {sort of penitent sermon (introduced by an ominous “WRETCH! dost ‘how ask what thow hast done), in reaction to which Crusoe remains ‘struck dumb ad astonished.” Iti 80 asa penitent sinner that Crusoe ‘an think of Christ end perform his “inst true prayer", « moment which fills him with an “Extasy of Joy"™ (my emphasis). Agsin, this needs, I think, tobe recognized as an excessive emeional episode, and asa highly ambiguous one ™ Teme Vike srs po thio nd ses it et nah insane oft crespodencs betwee ie Cras yan Cristi Viton! nes ‘Tppottce ny often of Go mare tie Cro nests are ‘fee serine of sd engenteraion wth nt theca aie acl ot ease spec Sie nervetion ta vitae of fovea! by tse done rove laa slat ven Robert Hooks wot in Be Dunas of Ene in, 10, pebble vey at ‘Procon sy be ul eign bea Wonder Macy oth" Pe fhm conte sce win ue ven aan be ly explained (ged sd ‘Snares in Vielen, op ot p11. ns, Robon Craze op. Bip 80. tap Sona Comes ‘One source of ambiguity, which hs been noticed, isthe unclear di bution ofthe saving effets othe two “cures” Crusoe employs during the pis of his illness, and which he preseas collectively and inde ‘ately asa “cue for both Soul and Body” the tobacco Leaves and the Bible Crusoe’s “experiments”, a he calls them, with the tobacco are a interesting episode in natural medicine, and it isnot altogether clear whether the calming effect shouldbe atributed tothe reading ofthe Bible ‘ad the prayer orf the tobacco leaves. ‘But another, less noted, source of ambiguity concerns the whole episode, and is due othe fact that the natural religious meditation and the Puritan voice of conscience ae placed from the beginning side by ‘side, with the latter disrupting the former withthe violence of extreme passions that anit the incipient effect ofa contemplative medi tion, Tre, the Bible'prayer event does seem tobe intended tobe read fs the true meeting with te divine. On the other hand, though, this prayer i obviously a violent meeting, caried out va excessive, eestatic pessions, Crusoe’s subsequent eoltion with the divin is of a more Tranquil nature, translated in terms of "wiser" passions, ofthe order of ‘wonder, humility, thankfulness and a “secret” kind of joy. Thee seems To be then an ambiguity inseribed in Defoo's prayer episode. If Crusoe says that through it he finds God for the frst time, the narrative Construction ofthe event ~ described in terms of excesive raptures and ‘made part of stag in Crusoe's life that is generally characterized by {inwise violent passions ~ may throw a shadow of doubt over the forma- tive effect of the prayer episode. It may be possible to argue that Crisoe’s education into wisdom is rather the effect of a different encounter withthe divine, which is translated into calmer emotions than the ecstatic joy of prayer. "Asa matter offic, the illnessiprayer episode is flanked by two expe riences of calm explorations ofthe world around: the first isthe exercise in natural religion T have already mentioned; the second is Crusoe's beginning to "mke a more perfect Diseovery of the Island”. The significant mark of change in his emotional disposition isa transforms- tion inthe kind of joy he experiences: the exploration ofthe plants and fruits ofthe island, andthe musings over their “virtues”, as well asthe discovery ofan tending to garde-lke spot, all these ater all natural © Soc comentay ont ambigsty GSU, op. 9.94 “Diels Robinoe One. op 33.270 Piss, ORES, AN THE CINE TH philosophical activities give him now “a secret Kind of Pleasure"“* The “seeret” adjective attached toa joyful emotion appears in severl other important moments ofthe story and seems to indicate similarly calm ind happy recognition of the good order of the world: Crusoe feels ‘seeet” joy when he begins to understand the work of providence. ‘Crasoe's continued reflections on the “hand of God's Providence” result in “secret Comforts” to which are added the kinds of emotion that ‘mark the recognition of providental order thankfidness, admiration and scceptance of the will of God, and, crucially, patience Patience isthe Visible mark ofthe overcoming ofthe erratic uneasiness and impatient desire with which Crusoe set out in the word, tis also, by the side ofthe other affections, the sign of a self that has overcome its narrow posture nd looks beyond itself at, and from, the perspective ofthe universe its, 18 in Boyle or Wilkins the language of man acknowledging and respect. ing providence. Far rom providence sppearing a lank space signified by Crusoe’s sensibility, then, iti, rather, precisely the work of under- standing it that effets a change in is emotions. At various points, Crusoe tributes his newly gained or regained composure or quiet of mind to a asp ofthe ‘Dispositions of Providence”, starting wth te conclusions of his second year on the sland, and continued during atime spent in obser ng the seasons, making “experiments” and “discoveries” ofthe properties fut, plans, andthe land, making useful thins, amin goats, and thus ‘camming to understand and abide by the rhythms ofthe eeated natural orld: “T aequeseed in the Dispositions of Providence, which I began ow to own, and to believe, order'd every Thing for the best I say, 1 uicted my Mind with this, and Jef aflictng my self with Frtess Wishes... This corresponds indeed to the most bodily oF material sometimes called “sequisive") pars of Crusoes story. But the materi- ity ofthe island world is in an important sense the embodiment of 2 |ynamie and regulated rhythmiety of laws and relations providentially Teas * Bid 0 Romain pinot A, Petits Rabinon's ahi ina mera, Baha, Hua, 1984 od) somite et eon Ip Bewen the open the ord te worl teeth cnsng fo ‘the pace induced by (130), Tasco pecs” es he Sree wr tan retin) ache on on ‘ke coger (te ere of ae neta) wl cone bt ae Fk em) ewok of roves. "Dla, Raine Con, oc, p. 93, y Sonu Conse an ering he corpora wr It ls machd by an eft in unde Sng sa odting through which bok nnd and body are radaly “Composed If previously Crise’ distemper was a measured by ‘edly ducomponure ante, his progress into a vinuous potion Comet withoninacsing oot deling withing wd noe Sisng the times of is wok and extnce which sea of gradu amotio of bth Soy ad it te order acvers a is ‘cts his dries and i hares are sds of te sae ain tii does oot ean hat Cros ry satay ad vine progress toward some idea oth wise oc holy man. Thre is indeed a> npotnt portion a his ns ie about orteen year, Drown the ines psa the iscovry fe atin) at ay be undet00d ‘8 "shoo of rt" during which Crs leas to ea the Dok of tt expe daira eves ceo” ofacnowleiiag providence” But he fs of soir oly a sade’ of vine. And is Progress narkd by ieling omens of awkwardness in mastering the operation of natura cement and materi n bis eos "0 builnake things, and thin harmonizing hs own embodied pron withers andy ren word - ox well ay ssn Turis ofpshos which se hs apees in managing he Se sess oflving wih a eomanent bial eae he relent of ings fd mastery of hime He sometins experiences ei era hit folie rat geting the canoe wrong nds on ot sth on One ng hs peso contd tha mix of excatv pasions The ment is ering nhs ou yea, Chae andere or of the sand in it new canoe, but es carid aay rom he hoe by over ete the i ine nen yar that he sparen re Experiences te pes ofpowetl aguve emotions that were al a Hitt year he led wih conteraton nd despa, His if again ftrtk Bu when he comes back othe shore, be fel Kind of eet tha described "Supe of oy" Noe tat this fener secret joy" Gtcould note namoment oes) ao “cst "(othe kind {rgeed yb it survival by si pays) There oy" teri I propose, a moder but inportat nator of Cras sae gaged on in pa of cra swkward but no longer eas, and Icsmng the lange of providencem Passos OWE, ND TH GEO TESEND Desire and fear ~ U have alteady mentioned the extreme emotions i the range of grief and fear that marked Crusoe first year on the island ‘Both fear and desire (he two furur-oriented basic passions) disappear ‘with his education in the providence of the natural world, and both reappear ance ather human beings are reintroduced in Crusoc’s new fSecieme of thins. The discovery ofthe footprint and then the realization ofthe savages’ proximity ae the conduit forthe reappearance of fea." ‘On the other hand, the European ship he spots in the distance ofthe ooean land whose shipwreck he witnesses als up in him a violent commotion which he describes as “a strange longing or hankering of Desires" ‘While this may look like a termination or interruption ofthe process of selfmastry of eure, I would lke to argue that it ean be seen as yet ‘nother episode in Crisoe's education, ne that brings about a beter Understanding of his own emotions and thus of his self, anda suber _rasp of providence tis important to note that for Dee, as for Wilkins, providence has 1 double sphere of action, being itself the one instrument of w wise, powerful, good and jest Gd (the usual atibuts in natural philosophical tnd natual theological texts) expressing himself in his “works”, One sphere is that of natu. In Serious Reflections, Defoe/Crosoe is explicit ‘on this pint God's provident wisdom guides “tbe Operations of Nature, 0 a8 to preserve the Order of his Creation, and the Obedience and Subordination of Consequences and Causes throughout the Course of that Nature, which is in Part the inferior Life of that Creation™* The ‘other sphere i that of events in individual or in general history: provi dence here is that by which God “influences, governs, and directs, not only the Means, but che Events oF all things, which concer us in this ‘World Crusoe education in providence comes with an exploration of both its spheres Even i as he sys the discovery ofthe footprint bashes hs religious thoughts, Crusoe snow ale to Took nto the mechanism of hs passion of fear. The European ship event provides a similar occasion for reflecting ton the pasion of violent desire. Crasoe is now prepared to examine his fw passions anda significant proportion ofthe post-fotprint narrative istaken with the characters refletions on the mechanism of his fears and 2 thas. 8. 1 DB Sri Refactons op. p 207 ® 308 Sonana Coma rr desires. Significantly his vocabulary echoes now the medic, moral and philosophical iterate ofthe time that sought to unravel both the ear ‘ealand the cognitive dimensions ofthe Funtioning of the passion whike ft the same time devising therapeutic regimens that stil preserved & powerfl component ofthe older medical-pilosophical model of he cure ff the mind trough examination and meditation” Faced with his fear, Crusoe starts musing on the power ofthe buman “imation”, by which he means th illusory ideas about cts formed bya distempered mind," and onthe distinction between the objective vent and the opinion oft formed by a passionate state of soul, while also referring rather vaguely to the “vapours” rising in the brain toncomitently with such strong “apprehensions”: “O what ridiculous ‘Resolution Men take, when posest'd with Fear... and my Head was full of Vapour, as above. Thus Fear of Danger is ten thousand Times more terrifying than Danger it self, when apparent to the Eyes."* Equally, while reflecting on his strong desire raised by the sight ofthe distant ship, Crusoe’ language makes use of, gain, scientifically vague ‘ations such asthe “springs” ofthe emotions andthe corporealcognitive ‘Syotions” ofthe mind: "There ate some secret moving Springs inthe ‘AfTecons, which when they ae seta going by some Object in view, or be itsome Object, though not in view, yet rendred presen tothe Mind by the Power of Imagination, that Motion caries out the Soul by its Impetuosity to such violent cager embracings of the Object, thatthe ‘Absence of tis insupportale."® But the seientife vagueness of such ‘Yocabulary, whichis readily acknowledged by a self-conscious Crusoe, ‘oho leaves it o “the Naturalists” 10 explain such tings, need not blind {sto the significance ofthe general medial-philosophical model of self: ‘examination which Defoe's character embraces. ‘Such refletions were obviously not available to him in his frst tage ‘on the island. Nor do they Become possible until Crasoe overeomes bis firt reactions to the eppearance of other human beings, which are rendered by the same mind-and-body imagery which had described his Sac faetogot Toa itn eo} Se Menly sntiteThespens ang of Mera Pash Severed Sarpy ade 84 G08, pS, Wiss dca tp 59208. Pe teenth xs uo eg.Debe Inno Cop stp 314, He P15 2h 13824 Passions Wane, ANDTHE CARE OF first post-shipwreck behaviour: horor, vomit, east is, moreover, ‘only with his renewed examination of is own nature and by extension of hhuman nature in general, quipped now with significant, ven if sien- tificaly vague, medical-philosophical vocabulary, that Crusoe becomes ‘capable of fresh reflection on providence, this time seen asa concate- nation of events whose pater escapes human anticipation and the ‘motional effects of which show the fragility of human resolutions: How strange a Chequer Work of Provence isthe Life of Man! and by ‘what sre ering Springs are the AMTeions hry sot i: nt Citeumsances presen! To Day we love what 0 Mecow We hte; 1 Day we seek what Momow west; o Dy we desire wh to Momo we fear pay even eemble tthe Apprehension o™ (Crusoe thus starts to reflect on, and begin to understand te instability ‘of human reactions tothe dynamic world of events, especially when tat ‘world includes other human beings ("Such i the uneven State of human Lif.”)* These andthe funher and important reflections onthe work oF providence through “hints” and “mutations” of evil into good are constructed, I suggest, asthe mark of « more advanced level of under= Sanding providence, one that is made possible precisely by the conffontaton with th experience of the future-looking passions of fear and desire. What Crusoe comes tose is that providence is essentially ‘dynam, and that there isa dret relationship between the individual and the work of providence. Inhis previous reflections, Cruse has lead to separate good fom evil and to see that there isa portion of good in all evil and vice vera.” ‘What he leams now isthe more profound leson that there is «distance between one’s ides of evil and the actual value of things, and that apparent evilmay be the means to ou good. He als lars that here is ied p BE 0 wh, © Shy hs shipeeck, Cre seafront “A Evil agi et hcl tar thm aw wr on™” (dp. 3) wich st amp omar pean hs ld aught Sigler sttiege me me Me sno eto hint hirer on te nd nd mn “How egy in the Course of oa Les, te El Which self we soe ow osha wh whan ‘8 wells no athe sat ena dans the ety Menor Dor of (irDetnarn isp. S3). sean Conse as a weaving of lives which may not be grasped in advance and with this realization one is bound to resign oneself tothe will of God (or the tunsen work of providence). Ths would be o say that o far Crasoe bas Teamed to look at his past and integrate it with his present, while atthe same time Tearing to integrate his own being withthe order of the tniverse, Now he Teams to Took atthe future and acknowledge a order ‘whose logic cannot yet be grasped, but which must be equally respected ‘More tha that be leas tat providence speaks direty tothe indi vidual, and isnot Some generic, impersonal unrolling of universal laws. There is a meditation on “ints in Robinson Crusoe that mierors the more developed treatment ofthat dea in he chapter "On Listening othe ‘Voice of Providence” in Serious Reflections. In between the fear ofthe ‘print andthe desire for the ship, Crusoe meditate onthe existence of Certain “sere Hints, o pressings of my Mind” or “secret Intimatons of Providence” that may assist one in choosing a course of action.” Note the similar tenor of the meditation on “hints” in Boyle's Usefulness of Experimental Natural! Philosophy, where the carefil searcher of mature noeds to Keep his mind alive n order to grasp the “peognant and happy hints” that may guide his inguiry and which ae presented asa sort of assistance from God.® Such guidance trough hints i in direct elaton- Ship wih the conception ofthe world (of nature) in terms ofa mechanism ‘of correlated concurrence the fll ope of which isnot yet known but ‘which isthe very object of he search, In Serious Reflections Providence is similarly described asa “concurrence of events that cal for an aten- tive eye or ert e deciphered as to their rue meaning” Itapears, thus, thatthe careful “listening to the Voice of Providence” as governing ‘personal and collective history isthe counterpart of the careful seruiny bf the (secret) providential order of nature; both are forms of experien- tial search and both engage the individual ina tansforming dialogue with the divine rule of things. The eoneurence of circumstances addressed to tho individual looks like a form of paricular providence, yet one based not on communications from angels, but onthe very uflding ofthe © R Bove, Uefa of Experiment! Nawal PAbosophy, ot 9110-1 1 Thetnestnniapratyed ems of mage aad de cre aa pow wings big lodge for lan ces Scan ENG Deer, Seow Refectory: 203). Toe suds mre te oncarence ef eve an fst hy Gude toa enone) oto oda Drcdou® (ip 23,238.26 ison, ROMESCE A THERE GFT BND providental design, which needs to meets personal effort that is both ‘hermeneutic nd therapeutic: in oder to grasp the ins, itis essential that fone understands and cures one's excessive emotions, and cultivates the virtues of patience, thankfulness, and humility, Peace of mind and composure of body are the corelated facets ofthis ethical goal Tis significant that itis only afte his double lesson in the two faces ‘of providence, the natural and the historical, or the presen-looking and the future-looking, that Crusoe ean mest Friday and discover the “secret Joy” of companionship. Crusoe spends now three years in which he ean ‘say, ashe could not at any moment before, that he was “perfectly and compleatly happy" Tt is period that continues and develops, pasion- fe, his refections onthe emotions, on natural and revealed religion (his time by means of dialogue), and onthe eultivation ofthe land, ‘Aer the insular experienee, Crusoe resumes his life inthe world and tends to his usual adventurous activities, The absence of any futher rention of providence does not necessarily mean he has lef all his teflections onthe island, Nor eit the cae that we have been presented with a story of compete cure. Crusoe’s wandering disposition remains and makes possible the Farther Adventures. But the story of the island is also, perhaps primarily, a parable And like all parables it is «lesson for its readers.” Sorana CORNEANU ‘University of Bucharest 7B, Ben inon Cras ci 186 * Kr A Pl es he Py elo 3 Yxopetion fhe ihe” eid ‘trp gore sve eoming’ mer he esl lint iO a ‘ite of oe tued celia, ees ten oe of domo steno Fone te poco Oe ey ish op. ‘sual ha Pl ge ht om hr intro, dy ‘Sintewsofopeotemiow Carers ute cued mumens wh ae RE Tee hates Sows Rafe “Fumble and “Alegre Hier (ie AG) wh he sue tne ising tha 3 “Rural und turin” (ug A) But ein gus seo sites tata oer dosh he tA ‘Ss work was suport’ te NEC flowship gana by New Eure Clea, Buches 2067, oe woh Lam ee naa FACONNER LE CORPS DU SOLDAT. UNENJEU POUR LES REFORMES MILITAIRES DANS LA SECONDE MOITIE DU XVII STECLE. “Lorsqu’ons'intéresse aux expérionces sociales des sodats au siéele «des Lumizres, on est fappé parla place qu'oecupe le corps egue, loin dire une donnée «naturelle, est aversé par de multiples enjewxpol- tiques En effet, & une époque od une srie de conflts a mis fin & 'hé- gémoniefrangaise du sicle précédent, le conditionnement des hommes Ge troupe préoceupe de plus en plus institution militaire. En ce sens, a ‘était de a guerre de Sept Ans (1757-1763) délenchera un mouvement ¢e formes dans leque le corps des sléatsapparait comme un élément fondamental du «perfectionnement» de lar rite. ‘Cet article cherche & analyscr la eprésenaton du corps des soldats| ‘qui émerge dans un corpus précis. I s'apit des mémoires manuscrts que Tes offciers adressen ax minisies* dans ee contexte de réforme dela seconde moitié du xvi sicle: si 'armée frangaiseaccussit un retard dans le domaine de Pexereice ou de la discipline par rapport a 'armée prissigan, il convenait dela rattaper puis de ia dépasser. Alors que Farm aspite au changement sous impulson des ministes lars, les officers cherchent a aie entendre leurs opinions cu'lssoubitent voir {ncorporées dans la politique de la monarchie a 'égard des troupes. Ce faisart, les officers livrent une vision iéale de réormes politiques ayant ‘vocation a s'appliquer& le masse dndividus qui composent armée. Rappelons que c'est souvent sans vocation militaire que ceux-ci sont TEEN Sen Fae wn sda, Une isi et hammer pene de inion ilar (tt) dnt sa recto & Ae Farge, Pi EES, 208 MC: Ste Bell, Masormen ween Duratraerang un Adlreakton, Siravoge Tharsis, 194 Voi pment Menon Le Coed Sain. Germah Se nforman Pa, Bann, 18 Sigsons os They Seman i), Ls se dee (1570-179) Pa Bei, 207 **Nonbee dco oie, dnt eum Ge Falun g a date pees ae perdu conse a Sei Hitongte de Ta Dass (Caps SHD), IM Chaz Greeti Spque mers, Pri, PLE, 2001p. 12-98.