Oct 2, 2002 08:53
21 yrs ago
6 viewers *
French term
il n'est de richesse que d'hommes
French to English
Bus/Financial
proverb
Proposed translations
(English)
Proposed translations
+9
14 mins
Selected
Man(kind) is the only true source of wealth
The words belong to Jean Bodin, a 16th century philosopher and political thinker, who argued against a society based on the primacy of the value of money.
Jean Bodin
Born at Angers, 1520, probably of Jewish origin: died at Laon, 1596. He studied and taught law at Toulouse, where in 1559 he pronounced his "Oratio de instituenda in republica juventute", on the public instruction of youth. At the age of forty he went to Paris, his name being still obscure. By his "Methodus ad facilem historiarum cognitionem" (1566) he laid the foundation of the philosophy of history, and set forth his theory of the effect of climate on society and government, likewise his theory of progress, both of which were later expanded in "La Republque". In his "Réponse aux paradoxes de M. de Malestroit, touchant le fait des monnaies et l'eneherissement de toutes choses" (1568), he developed his thesis on the necessity of free trade. The "République" in six books (French, 1577; Latin, 1586) was written to defend the principle of authority and to describe the ideal commonwealth. Bodin represents a reaction against Machiavelli in the field of moral and political science. Unlike Cujas and the "Romanist" jurisconsults, who confined themselves to the observation of Greek and Roman antiquity, he drew upon the modern history of Germany, England, Spain, and Italy. His theory of the influence of climates foreshadows that of Montesquieu. Bodin collects carefully numerous small facts, definite and concrete information; daily experience and the observation of current events are the sources of his almost "scientific" researches concerning the laws of political life. It is somewhat surprising to note that as early as 1580 this thoughtful writer wrote a work (La Démonomanie des Sorciers) to demonstrate the existence of sorcerers and the legality of their condemnation, on the basis of "experience" and respect for res judicatae or the reliability of the courts. This belief in witchcraft rests on the same arguments as his theory of civil government.
In 1576 this somewhat puzzling man was chosen a deputy of the Third Estate (tiers état) to the States-General of Blois where he championed the cause of the Reformers, thereby incurring the royal displeasure. Fourteen years later (1590) as Attorney-General at Laon, he sided with the "Ligue", persuaded the citizens to do likewise, and finally went over to Henry IV. This superstitious believer in sorcery left in manuscript a work known as "Colloquium Heptaplomeres" which propounds a certain rationalistic spiritualism. Though a civil magistrate and a partisan of the Ligue, his writings exhibit him as one of the earliest advocates of the theory of religious toleration. Brunetiere assigns Bodin a place in French literature beside Henri Estienne and Amyot; at a time when men looked to antiquity for guidance only in the domain of good taste, all three showed that from the same source could be drawn lessons in history, politics, and morality
Though Bodin never abandoned the Catholic religion, and was buried in the Franciscan Church at Laon, his writings often betray an un-Catholic temper, when they are not more or less openly hostile to the existing ecclesiastical order. In religion he inclines to an abstract theism. In keeping with the Gallican legists of France he champions the absolute supremacy of the State, though he bases it on the Divine will and the natural law; his ideal prince is not an impious and unjust ruler of the Machiavelli type. All the works of Bodin were placed on the Index in 1628; the edition of 1900 continues the prohibition of his "Universae naturae theatrum". Catholic theologians' like Possevin have noted and refuted in the "République" certain errors and anti-Christian subtleties. "To judge by his writings," says Toussaint (Dict. de théol. cath., II, 918), "he was a bizarre, inconstant, and superficial" man.
Jean Bodin
Born at Angers, 1520, probably of Jewish origin: died at Laon, 1596. He studied and taught law at Toulouse, where in 1559 he pronounced his "Oratio de instituenda in republica juventute", on the public instruction of youth. At the age of forty he went to Paris, his name being still obscure. By his "Methodus ad facilem historiarum cognitionem" (1566) he laid the foundation of the philosophy of history, and set forth his theory of the effect of climate on society and government, likewise his theory of progress, both of which were later expanded in "La Republque". In his "Réponse aux paradoxes de M. de Malestroit, touchant le fait des monnaies et l'eneherissement de toutes choses" (1568), he developed his thesis on the necessity of free trade. The "République" in six books (French, 1577; Latin, 1586) was written to defend the principle of authority and to describe the ideal commonwealth. Bodin represents a reaction against Machiavelli in the field of moral and political science. Unlike Cujas and the "Romanist" jurisconsults, who confined themselves to the observation of Greek and Roman antiquity, he drew upon the modern history of Germany, England, Spain, and Italy. His theory of the influence of climates foreshadows that of Montesquieu. Bodin collects carefully numerous small facts, definite and concrete information; daily experience and the observation of current events are the sources of his almost "scientific" researches concerning the laws of political life. It is somewhat surprising to note that as early as 1580 this thoughtful writer wrote a work (La Démonomanie des Sorciers) to demonstrate the existence of sorcerers and the legality of their condemnation, on the basis of "experience" and respect for res judicatae or the reliability of the courts. This belief in witchcraft rests on the same arguments as his theory of civil government.
In 1576 this somewhat puzzling man was chosen a deputy of the Third Estate (tiers état) to the States-General of Blois where he championed the cause of the Reformers, thereby incurring the royal displeasure. Fourteen years later (1590) as Attorney-General at Laon, he sided with the "Ligue", persuaded the citizens to do likewise, and finally went over to Henry IV. This superstitious believer in sorcery left in manuscript a work known as "Colloquium Heptaplomeres" which propounds a certain rationalistic spiritualism. Though a civil magistrate and a partisan of the Ligue, his writings exhibit him as one of the earliest advocates of the theory of religious toleration. Brunetiere assigns Bodin a place in French literature beside Henri Estienne and Amyot; at a time when men looked to antiquity for guidance only in the domain of good taste, all three showed that from the same source could be drawn lessons in history, politics, and morality
Though Bodin never abandoned the Catholic religion, and was buried in the Franciscan Church at Laon, his writings often betray an un-Catholic temper, when they are not more or less openly hostile to the existing ecclesiastical order. In religion he inclines to an abstract theism. In keeping with the Gallican legists of France he champions the absolute supremacy of the State, though he bases it on the Divine will and the natural law; his ideal prince is not an impious and unjust ruler of the Machiavelli type. All the works of Bodin were placed on the Index in 1628; the edition of 1900 continues the prohibition of his "Universae naturae theatrum". Catholic theologians' like Possevin have noted and refuted in the "République" certain errors and anti-Christian subtleties. "To judge by his writings," says Toussaint (Dict. de théol. cath., II, 918), "he was a bizarre, inconstant, and superficial" man.
4 KudoZ points awarded for this answer.
Comment: "Perfect, thanks!"
+2
13 mins
there is no richness except humans
a saying of Jean Bodin: "Il n'y est richesse que d'hommes", meaning "there is no richness except humans."
http://www.materialien.org/africa/genocide.html
http://www.materialien.org/africa/genocide.html
Peer comment(s):
agree |
Linda Young (X)
: Iwould use wealth instead of richness
4 mins
|
agree |
MikeGarcia
: Agree with Linda.-
17 mins
|
31 mins
No richness, but in mankind
I recommend:
No richness, but in mankind
No richness, but in mankind
7 hrs
Only mankind warrants true wealth
Warrant as in "justify". Lends a "proverb-like" feel.
+1
9 hrs
There is no wealth nor strength except in men
found this :
As J. Bodin put it, "There is no wealth nor strength except in men" (Sauvy l968:350).
As J. Bodin put it, "There is no wealth nor strength except in men" (Sauvy l968:350).
Peer comment(s):
agree |
Bourth (X)
: That, I think, is closer to the original. More below.
1873 days
|
1873 days
Il n'y a ni richesse ni force que d'hommes
"il n'est de richesse que d'hommes" is, I think, how it has been passed down to the popular imagination. This expression gets 546 ghits (including the 16 Kudoz ones).
"Il n'y a ni richesse ni force que d'hommes" is (also) attributed to Jean Bodin, and gets 875 ghits.
Diversely translated previously as indicated above by J.-L. D or as "There are neither riches nor power without men". I'd like to see it in context to invalidate "There are neither riches nor power, only men", since the philosophical connotations are entirely different.
"Il n'y a ni richesse ni force que d'hommes" is (also) attributed to Jean Bodin, and gets 875 ghits.
Diversely translated previously as indicated above by J.-L. D or as "There are neither riches nor power without men". I'd like to see it in context to invalidate "There are neither riches nor power, only men", since the philosophical connotations are entirely different.
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