近代前期英国崛起的历史逻辑(18)
http://www.newdu.com 2024/11/23 10:11:44 《中国社会科学》2013年 计秋枫 参加讨论
(36)Carl J. Friedrich and Charles Blitzer, The Age of Power, Ithaca and London: Cornell University Press, 1970, p.149. 该书作者因此将英国界定为“宪政强国”。(England: Constitutional Power) (37)Jennifer Carter, “The Revolution and the Constitution,” in Geoffrey Holmes, ed. , Britain after the Glorious Revolution 1689-1714, London and Basingstoke: The Macmillan Press Ltd., 1982, p. 46. (38)Jeremy Black, Parliament and Foreign Policy in the Eighteenth Century, p. 5. (39)Jennifer Carter, “The Revolution and the Constitution,” p. 51. (40)Jeremy Black, Parliament and Foreign Policy in the Eighteenth Century, p. 23. (41)John Merriman, A History of Modern Europe, New York: W. W. Norton & Company, 2004, p. 443. (42)Basil Williams, The Whig Supremacy, 1714-1760, Oxford: Clarendon Press, 1982, p. 17. (43)John Merriman, A History of Modern Europe, p. 443. (44)Dorothy Marshall, Eighteenth Century England, pp. 132-133. (45)Jeremy Black, A System of Ambition? British Foreign Policy 1660-1793, pp. 14-15. (46)William Edwards, Notes on European History, vol. Ⅲ, 1715-1815, London: Rivingtons, 1928, p. 38. (47)Doohwan Ahn and Brendan Simms, “European Great Power Politics in British Public Discourse, 1714-1763,” in William Mulligan and Brendan Simms, eds. , The Primacy of Foreign Policy in British History, 1660-2000, Basingstoke: Palgrave Macmillan, 2010, p. 84. (48)Doohwan Ahn and Brendan Simms, “European Great Power Politics in British Public Discourse, 1714-1763,” pp. 87, 89, 90. (49)天主教徒的信仰自由虽然没有得到《宽容法案》的保护，但在实际上也不受多少限制。英国著名史家屈勒味林称“威廉的政策及时代的精神都站在他们(天主教徒)的一边，故他们于英国也能得到了不少的礼拜自由……私宅中的礼拜几绝不受干涉”。屈勒味林进而声称，“在新时代良好的空气之中，《容忍法》的精神比它的字义可有广阔得多的范围”。参见屈勒味林：《英国史》(下册)，钱端升译，北京：中国社会科学出版社，2008年，第532页。 (50)Jacobites，指称追随詹姆斯二世的英国天主教徒，源自James的拉丁文变形Jacobus，他们力图让斯图亚特王朝复辟。在詹姆斯二世去世(1701)后，他们相继拥戴其子 James F. Edward (1688-1766)和孙子Charles Edward (1720-1788)的复辟事业，后两人分别被称为“老王位觊觎者”(The Old Pretender)和“小王位觊觎者”(The Young Pretender)。 (责任编辑：admin) |
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