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which will be dealt with here was French, instead of English, and also “philosophical” and “intellectual” rather than practical, and nothing at all sexual, contrary to the common usage of that word in the current language. French Libertinism was in the seventeenth century a philosophical trend aimed at

In: Hobbes Studies

the English answer to French libertinism: the transcultural allegories of Manley, Haywood, Sheridan, and Smollett, all authors who are willing, at least at moments, to play with the bounds of good taste in the name of truth or passion, and who all, in Aravamudan’s readings, resist “national realism

In: Journal of Early Modern History

of aspects of Epicureanism, establishing his debt to Lorenzo Valla. Bietenholz then sketches Erasmus’ influence upon Girolamo Cardano, an Italian intellectual whose writings passed on Erasmus’ attitude toward dissimulation and “holy deception” to French libertins . What Erasmus considered a

In: Erasmus Studies

inevitably do what the sceptic recommended, and stick closely to the local customs and beliefs of his community. At the beginning of his twenties, it would have been safe to predict that Grotius would turn out to be the Dutch equivalent of one of the French libertins erudits. But in March 1605 Grotius could

In: Grotiana

with the title Nascita della psicologia politica, Prefazione di A.M. Lazzarino Del Grosso, Genova, Ecig, 1982 and in G. Sorgi (edited by), Politica e diritto in Hobbes, Milano, Giuffr6, 1995, pp. 193-224). On French libertinism and moralists see R. Pintard, Le libertinage érudit dans la premiere moitie

In: Hobbes Studies