Benjamin Constant – författare

Adolphe is just past the his coming-of-age, but has a much more room to grow. As the son of a government official, Adolphe has a privilege of comfortable wealth and access to a good education, however, he feels trapped in routine, boredom, and a bleak world. Shaped by his childhood, Adolphe has a melancholy outlook on life, turning him into an introverted young man. After he graduates from college, Adolphe struggles to find fulfillment, so he travels to Germany for an adventure. There, he feels overwhelmed and displeased by the stupidity he perceives from society, earning him a reputation for an unpleasant wit. While he is just looking for fun, Adolphe meets Ellénore, a thirty-two-year-old Polish refugee. Though she has a husband and two kids, Adolphe is enamored by her. As if it were a game, Adolphe is dedicated to seducing Ellénore, but soon finds himself deeply in love with her. They engage in an illicit affair, riddled with jealousy, secrets, and lust. Despite these qualities, and that Ellénore is ten years older than Adolphe and married, they share a significant love for each other. However, they are quickly shunned from society when their affair is made public, causing Adolphe to worry that their relationship could affect his future endeavors. When Ellénore makes the sacrifice of leaving her family behind to fully commit to him, Adolphe must decide if he is willy to do the same for her.

When Adolphe was first released in 1816, it invited controversy due to the resemblance to Benjamin Constant's own romantic affairs. Since then, Benjamin Constant's Adolphe piques readers interests with its passionate romance and complicated protagonist. Adolphe's indecisive immaturity invokes strong emotions from audiences, both sympathetic and critical. With elements of a coming-of-age story and philosophical observations, this romantic novel appeals to a wide range of audiences, engaging readers with its eclectic genre and themes that prove to still be relatable to a contemporary audience.

This edition of Benjamin Constant's Adolphe is perfect for a modern reader. With an eye-catching cover design and a stylish font, Adolphe by Benjamin Constant has been restored for the 21st century.

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Adolphe is a privileged and refined young man, bored by the stupidity he perceives in the world around him. After a number of meaningless conquests, he at last encounters Ellenore, a beautiful and passionate older woman. Adolphe is enraptured and gradually wears down her resistance to his declarations of love. But as they embark on an intense and tortured affair, Ellenore gives way to a flood of emotion that only serves to repel her younger lover - yet he cannot bring himself to leave her and his procrastination can only bring tragedy. Partly inspired by Constant's own stormy affair with Madame de Staël, Adolphe (1816) is a penetrating psychological depiction of love that plumbs the depths of the passions, motives and inconsistencies of the human character.

Adolphe is a privileged and refined young man, bored by the stupidity he perceives in the world around him. After a number of meaningless conquests, he at last encounters Ellenore, a beautiful and passionate older woman. Adolphe is enraptured and gradually wears down her resistance to his declarations of love. But as they embark on an intense and tortured affair, Ellenore gives way to a flood of emotion that only serves to repel her younger lover - yet he cannot bring himself to leave her and his procrastination can only bring tragedy. Partly inspired by Constant's own stormy affair with Madame de Staël, Adolphe (1816) is a penetrating psychological depiction of love that plumbs the depths of the passions, motives and inconsistencies of the human character.

This 1988 book is an English translation of the major political works of Benjamin Constant, one of the most important of modern French political theorists and writers. A Swiss protestant by birth, Constant was a prominent figure in French political life in the aftermath of the revolution of 1789, and a leading member of the liberal opposition to Napoleon and, subsequently, to the restored Bourbon monarchy. His writings are widely regarded as one of the classical formulations of modern liberal doctrine, and Constant's own closeness to the Anglo-Saxon political tradition renders their translation into English particularly appropriate. The novel Adolphe has hitherto been Constant's only work freely available outside France, emphasising his importance within European Romanticism and his centrality to French literary development in the nineteenth century. This translation of Constant's political writings is replete with full editorial apparatus and bibliographic information that will enable anglophone students of liberal thought to engage at first hand with one of its most durable and influential exponents.

"Commentary on Filangieri's Work addresses almost every important political and social question that Constant, one of the most important liberal thinkers of the nineteenth century, ever discussed. Nevertheless, while scholars have always been aware of the work, from the time of its publication onward it has been the subject of little or no sustained discussion in its own right. This translation will help give the work its deserved importance in political theory. The Commentary is founded on the view that government should maintain a strictly limited role in society: "The functions of government are purely negative. It should repress disorder, eliminate obstacles, in a word, prevent evil from arising. Thereafter one can leave it to individuals to find the good." This is Constant's political and economic credo. Thus, Constant makes no distinction between economic liberalism and political liberalism. They both derive from his commitment to individual freedom."

This is the first full-length English translation of Benjamin Constants massive study of humanitys religious forms and development, published in five volumes between 1824 and 1831. Constant (17671830) regarded On Religion, worked on over the course of many years, as perhaps his most important philosophical work. He called it the only interest, the only consolation of my life, and the book that I was destined by nature to write. While the recent revival of interest in Constants thought has been welcome and fruitful, it has been incomplete, tending to leave out of account his writings on religion. In this connection, On Religion is essential reading and of interest for many reasons. As an analysis of humanitys religious experience, the work is notable for its methodology. Unlike previous writers with dogmatic commitments, whether theological or philosophical, Constant aimed to work with well-established facts and to relate religious forms to their historical contexts and civilizational developments. In this way, he was a precursor of the scientific study of religion. This objectivity, however, was not tantamount to moral-political neutrality. In the aftermath of the French Revolution, he wanted partisans of the new order to recognize that the religious impulse was natural to the human heart: to extirpate religion was therefore a fools errand and worse. Likewise, he instructed religious reactionaries that history had left them behind: now the natural state of the religious sentiment was an unfettered spirituality left free to find new forms of expression. His counsel to contemporaries has proven prescient concerning subsequent religious developments in democratic and totalitarian societies. In his day, Constant was a consistent liberal, a life-long advocate of representative government, as well as of the central liberal arrangement concerning religion: separation of church and state. But On Religion demonstrates that principled liberalism can turn a sympathetic as well as analytic eye toward religion, and in an unbegrudging way find an important place for it in free society. There are signs that this is a lesson that contemporary liberalism would do well to relearn.

This is the first full-length English translation of Benjamin Constants massive study of humanitys religious forms and development, published in five volumes between 1824 and 1831. Constant (17671830) regarded On Religion, worked on over the course of many years, as perhaps his most important philosophical work. He called it the only interest, the only consolation of my life, and the book that I was destined by nature to write. While the recent revival of interest in Constants thought has been welcome and fruitful, it has been incomplete, tending to leave out of account his writings on religion. In this connection, On Religion is essential reading and of interest for many reasons. As an analysis of humanitys religious experience, the work is notable for its methodology. Unlike previous writers with dogmatic commitments, whether theological or philosophical, Constant aimed to work with well-established facts and to relate religious forms to their historical contexts and civilizational developments. In this way, he was a precursor of the scientific study of religion. This objectivity, however, was not tantamount to moral-political neutrality. In the aftermath of the French Revolution, he wanted partisans of the new order to recognize that the religious impulse was natural to the human heart: to extirpate religion was therefore a fools errand and worse. Likewise, he instructed religious reactionaries that history had left them behind: now the natural state of the religious sentiment was an unfettered spirituality left free to find new forms of expression. His counsel to contemporaries has proven prescient concerning subsequent religious developments in democratic and totalitarian societies. In his day, Constant was a consistent liberal, a life-long advocate of representative government, as well as of the central liberal arrangement concerning religion: separation of church and state. But On Religion demonstrates that principled liberalism can turn a sympathetic as well as analytic eye toward religion, and in an unbegrudging way find an important place for it in free society. There are signs that this is a lesson that contemporary liberalism would do well to relearn.