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・ Jacques Daviel
・ Jacques Davy Duperron
・ Jacques de Baerze
・ Jacques de Baroncelli
・ Jacques de Bela
・ Jacques de Bernonville
・ Jacques de Billy
・ Jacques de Billy (abbot)
・ Jacques de Bourbon
・ Jacques de Bourbon-Busset
・ Jacques de Bourgogne
・ Jacques de Béthencourt
・ Jacques de Caso
・ Jacques de Chambly
・ Jacques de Champlain
Jacques de Chevanes
・ Jacques de Châtillon
・ Jacques de Claeuw
・ Jacques de Clermont-d'Amboise
・ Jacques de Coras
・ Jacques de Cysoing
・ Jacques de Dinant
・ Jacques De Fence
・ Jacques de Flesselles
・ Jacques de Foix
・ Jacques de Foix, Count of Montfort
・ Jacques de Féraudy
・ Jacques de Germigny
・ Jacques de Gouy
・ Jacques de Groote


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Jacques de Chevanes : ウィキペディア英語版
Jacques de Chevanes
Jacques de Chevanes (c.1608 – 1678) was a French Capuchin polemicist. He used the pseudonyms Jacques d'Autun and Saint-Agran.
He was the son of Nicolas de Chevanes of Autun, and brother of the jurist Jacques-Auguste de Chevanes.
==''L'incrédulité sçavante et la crédulité ignorante''==
''L'incrédulité sçavante et la crédulité ignorante: au sujet des au sujet des magiciens et des sorciers'' (1671) was a reply to Gabriel Naudé's ''Apologie pour tous les grands personnages, qui ont été faussement soupçonnés de magie''. This work argues against both freethought and popular misconceptions.
It cites the author's personal experience during a witch-hunt in Burgundy in 1648/9. It also references a 1670 interview with a woman accused of sorcery and witchcraft. Chevanes quotes ''De civitate Dei'' book 15 on demonology.
It was addressed to the Parlement of Dijon, and was written largely from a legalistic point of view, though with lengthy digressions, for example on astrology. Lynn Thorndike suggests that its title may derive from the English anti-sceptical work ''On Credulity and Incredulity in Things natural, civil and divine'' (1668) by Méric Casaubon The appearance of this work has been noted as a milestone for the French judicial attitude; it asserted that there were witches, but few of them.
The work also moves to a general conclusion on the occult, namely that while it should be avoided for reasons already given by the Church Fathers, its practitioners should not be executed.〔

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