L'amour en plus. Histoire de l’amour maternel, XVIIe-XVIIIe siècle

Abstract

Renaissance et Réforme / 1 25 for many reasons his argument is not convincing."The spirit of free and critical inquiry stemming from the Renaissance" found in Erasmus along with "the spirit of respectful, trusting adherence to dogma" (p.308) could easily become unmooredIf unbelief, whether in Christianity or the supernatural, is impossible in the century then it is difficult to account for Montaigne, not so much his use of ancient scepticism to attack religious dogmatism, but that, following Auerbach, a personal Christianity should be so far from Montaigne's acknowledged concerns.The issue does not seem to be belief or unbelief, but in the wake of Foucault, who is anticipated in Febvre's final pages, the identification of knowledge with inter- pretation and the role played by similitude in intellectual constructs.Febvre himself speaks ofLe Disciple de Pantagruel as "an insipid hodgepodge with nothing in it," and even its learned and meticulous editors speakof its "contes à dormir debout."Just as Febvre allows us to measure first-rate minds in all their force and complexity against third-rate poetasters, so Le Disciple provides a foil to Rabelais' s narrative genius.The editors can be praised for the interesting things

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