جون سلدن

جون سلدن
John Selden
John Selden from NPG cleaned.jpg
جون سلدن: پورتريه من فنان مجهول
وُلِدَ16 ديسمبر 1584
سالڤنگتن، سسكس
توفي30 نوفمبر 1654(1654-11-30) (aged 69)
White Friars في لندن
العصرفلسفة القرن السابع عشر
المنطقةالفلسفة الغربية
المدرسةالقانون الطبيعي، العقد الاجتماعي، إنسانية
الاهتمامات الرئيسية
الفلسفة السياسية، التاريخ القانوني
الأفكار البارزة
اقترح نظرية الوازع الأخلاقي الأناني، واستمر في القول أن القانون الطبيعي كان وحياً تاريخياً عبر (خصوصاً النصوص المقدسة العبرية)، جادل أن القانون المدني ينبع من عقد

جون سِلْدِن إنگليزية: John Selden ‏( 992 - 1064 ه‍ / 16 ديسمبر 1584 - 30 نوفمبر 1654 م ) هو مشرع، مستشرق وبحاثة إنجليزي في قوانين ودساتير إنگلنرة القديمة.[1] وباحث في الشريعة اليهودية.[2]

له معرفة باللغات الشرقية، ومنها العربية.[3] كما ترك مؤلفات كثيرة في تاريخ القانون.[4]

كان يُعرف بأنه متعدد المواهب؛ جون ميلتون امتدح سلدون في 1644 بأنه "كبير المتعلمين المشاهير في هذه الأرض."[5][6]

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أعماله

ولقد فاز سلدن بسمعته كباحث وكاتب غزير الإنتاج. كانت كتبه الأولى عن تاريخ اللغة الإنجليزية.


التاريخ الإنگليزي وآثاره

في 1610 صدرت ثلاث من أعماله: Jani Anglorum Facies Altera (الوجه الخلفي [أو الوجهان] عن جانوس الإنگليزي) و England's Epinomis,[7] which dealt with the progress of English law down to هنري الثاني؛ and The Duello, or Single Combat, in which he traced the history of trial by battle in England from the Norman Conquest. In 1613 he supplied a series of notes, including quotations and references, to the first eighteen cantos of Michael Drayton's Poly-Olbion. In 1614 he published Titles of Honor, which, in spite of defects and omissions, remained a comprehensive work for centuries. It was republished in a larger and greatly revised edition in 1631 and earned for Selden the praise "monarch of letters" from his friend Ben Jonson.[8]

In 1615, the Analecton Anglobritannicon, an account of the civil administration of England before the Norman Conquest, written in 1607, was published; its title and argument imitated the Franco-Gallia of François Hotman.[9] In 1616 appeared notes on John Fortescue's De laudibus legum Angliae and Ralph de Hengham's Summae magna et parva.[10]

In 1618 his controversial History of Tithes was published. A first sign of the coming storm was the 1619 book controverting Selden, Sacrilege Sacredly Handled in two parts; with an Appendix, answering some objections by James Sempill.[11] Selden hit back, but was soon gagged. The churchmen Richard Tillesley (1582–1621) (Animadversions upon M. Seldens History of Tithes, 1619) and Richard Montagu (Diatribae upon the first part of the late History of Tithes, 1621) attacked the work.[12] There were further replies by William Sclater (The Quaestion of Tythes Revised, 1623), and by Stephen Nettles (Answer to the Jewish Part of Mr. Selden's History of Tithes 1625). In it Selden tried to demonstrate that tithing depended on the civil law, rather than canon law. He also made much of the complexities of the ancient Jewish customs on tithes.[13] The work was also a milestone in the history of English historical writing through its mixture of antiquarian-philological scholarship with historical narrative, two approaches to the study of the past previously seen as distinct.

In 1623 he produced an edition of Eadmer's Historia Novarum. It was notable for including in appendices information from the Domesday Book, which at the time had not been published and could only be consulted in the original at Westminster, on the payment of a fee.[14]

He published in 1642 Privileges of the Baronage of England when they sit in Parliament and Discourse concerning the Rights and Privileges of the Subject. In 1652 he wrote a preface and collated some of the manuscripts for Sir Roger Twysden's Historiae Anglicanae scriptores X.

أدب وآثار الشرق الأدنى

Tracts, published posthumously in 1683, contained English translations

In 1617, his De dis Syris was issued, and immediately established his fame as an orientalist. It is remarkable for its early use of the comparative method, on Semitic mythology. Also, in 1642, he published a part of the Arabic chronicle of Patriarch Eutychius of Alexandria, under the title Eutychii Aegyptii, Patriarchae Orthodoxorum Alexandrini, ... ecclesiae suae origines. Controversial was the discussion in it of the absence in Alexandria of the distinction between priests and bishops, a burning issue in the debate at the time in the Church of England.[15]

In 1628, at the suggestion of Sir Robert Cotton, Selden compiled, with the assistance of two other scholars, Patrick Young and Richard James, a catalogue of the Arundel marbles.

دراسات في اليهودية

He employed his leisure at Wrest in writing De successionibus in bona defuncti secundum leges Ebraeorum and De successione in pontificatum Ebraeorum, published in 1631.

During the progress of the constitutional conflict, he was absorbed in research, publishing De jure naturali et gentium juxta disciplinam Ebraeorum in 1640. It was a contribution to the theorising of the period on natural law. In the words of John Milton, this "volume of naturall & national laws proves, not only by great authorities brought together, but by exquisite reasons and theorems almost mathematically demonstrative, that all opinions, yea errors, known, read, and collated, are of main service & assistance toward the speedy attainment of what is truest."[6][16] It develops into a theory of international law, taking as its basis the Seven Laws of Noah.[17]

In 1644, he published Dissertatio de anno civili et calendario reipublicae Judaicae, in 1646 his treatise on marriage and divorce among the Jews entitled Uxor Ebraica, and in 1647 the earliest printed edition of the old English law-book Fleta. In 1650 Selden began to print the trilogy he planned on the Sanhedrin, as the first part of De synedriis et prefecturis juridicis veterum Ebraeorum through the press, the second and third parts being severally published in 1653 and 1655. The aim of this work was to counter the use by the Presbyterians, in particular, of arguments and precedents drawn from Jewish tradition; it was a very detailed study aimed at refuting such arguments, and pointing out the inherent flexibility of the tradition that was being cited.[18]

القانون الدولي

His Mare clausum was written to dismantle the pretensions advanced by Grotius in The Free Sea (Mare liberum), on behalf of the Dutch fishermen, to poach in the waters off the English coasts.

The circumstances of its delayed publication, in 1635, suggest that during the early 1630s Selden inclined towards the court rather than the popular party and even secured the personal favour of the king, Charles I. It had been written sixteen or seventeen years earlier, but for political reasons Charles's predecessor, James I, had prohibited its publication. When it eventually appeared, a quarter of a century after Mare liberum, it was under Charles's royal patronage, as a kind of state paper, and with a dedication to him. The fact that Selden was not retained in the great case of ship money in 1637 by John Hampden, the cousin of Sir Edmund, his former client in the Five Knights' Case, may be taken as additional evidence that his zeal for the popular cause was neither so warm nor so unquestioned as it had once been.

His last publication was a vindication of himself from certain charges advanced against him and his Mare clausum around 1653 by Theodore Graswinckel, a Dutch jurist.

منشورات بعد وفاته

Several of Selden's minor works were printed for the first time after his death, including a tract in defence of the 25 December birth of Christ written during the Puritan Commonwealth (1649–1660) when celebration of Christmas was prohibited.[19] A collective edition of his writings was published by David Wilkins in 3 volumes folio in 1725, and again in 1726. Table Talk, for which he is perhaps best known, did not appear until 1689. It was edited by his amanuensis, Richard Milward, who affirms that "the sense and notion is wholly Selden's" and that "most of the words" are his also. Its genuineness has sometimes been questioned.

التخليد

Volumes published by the جمعية سلدون

Selden is commemorated in the name of the Selden Society, a learned society concerned with the study of English legal history founded in 1887.

He is also commemorated in place-names in Salvington, including "The John Selden Inn", which purports to be on the site of his dwelling; Selden Road; and the Selden medical centre. Also The Selden Arms on Lydhurst Road in Worthing.

Influence

According to the Encyclopedia of Historians and Historical Writing, he "played a role of fundamental importance in the transition of English historical writing from a medieval antiquarianism to a more modern understanding of the scope and function of history than had ever before been expressed in Renaissance England".[20] His reputation lasted well, with Mark Pattison calling him "the most learned man, not only of his party, but of Englishmen".[21]

By about 1640, Selden's views (with those of Grotius) had a large impact on the Great Tew circle around Lucius Cary, 2nd Viscount Falkland: William Chillingworth, Dudley Digges, Henry Hammond.[22] It was in this milieu that Selden met and befriended Thomas Hobbes. They had much in common, in political thought, but the precise connections have not been clarified.[23]

Richard Cumberland followed Selden over both Grotius and Hobbes on natural law. Selden contested the scholastic position, after Cicero, that "right reason" could by its dictates alone generate obligation, by claiming that a formal obligation required a superior in authority. In his De legibus Cumberland rejects Selden's solution by means of the Noahide laws, in De jure naturali, in favour of Selden's less developed alternate solution. The latter is more orthodox for a Thomist, an intellectus agens as a natural faculty in the rational soul, by the mediation of which divine intellect can intervene directly with individuals.[24] Matthew Hale tried to merge the theory of Grotius on property with Selden's view on obligation.[25] Cumberland and Hale both belonged to a larger group, followers in a broad sense of Selden, with backgrounds mostly of Cambridge and the law, comprising also Orlando Bridgeman, Hezekiah Burton, John Hollings, Richard Kidder, Edward Stillingfleet, John Tillotson, and John Wilkins.[26]

Giambattista Vico called Grotius, Selden and Samuel Pufendorf the "three princes" of the "natural right of the gentes". He went on to criticise their approach foundationally.[27] In his Autobiography he specifies that they had conflated the natural law of the "nations", based on custom, with that of the philosophers, based on human abstractions.[28] Isaiah Berlin comments on Vico's admiration for Grotius and Selden.[29]


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المراجع

  1. ^ Pocock, John (1957), The Ancient Constitution and the Feudal Law, Cambridge: Cambridge University Press .
  2. ^ Herzog, Isaac (1931), "John Selden and Jewish Law", Journal of Comparative Legislation and International Law, 3 13 (4): 236–45 .
  3. ^ الزركلي, خير الدين (1980). "سِلْدِن". موسوعة شبكة المعرفة الريفية. Retrieved 21 تشرين الأول 2011. {{cite web}}: Check date values in: |access-date= (help); Unknown parameter |العمل= ignored (help)
  4. ^ "سلدن، جون". موسوعة شبكة المعرفة الريفية. 1965. Retrieved 2 تشرين الثاني 2011. {{cite web}}: Check date values in: |access-date= (help); Unknown parameter |العمل= ignored (help)
  5. ^ Milton, John (1644). Areopagitica, A Speech of Mr. John Milton for the Liberty of Unlicenc'd Printing to the Parliament of England (1 ed.). London. p. 11. Retrieved 6 January 2017 – via Google Books.
  6. ^ أ ب "Milton's Areopagitica".
  7. ^ The Epinomis (باليونانية Ἐπινομίς) هو اسم أحد محاورات أفلاطون، التي كان ملحقة بكتابه القوانين (باليونانية Νόμοι, Nomoi). ولذلك، فالعنوان England's Epinomis indicates that the work is an appendix to Selden's Jani Anglorum Facies Altera.
  8. ^ James Loxley, The Complete Critical Guide to Ben Jonson (2002), p. 100.
  9. ^ Colin Kidd, British Identities Before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 (1999), p. 85.
  10. ^ Michael Lapidge, Malcolm R. Godden, Simon Keynes, Anglo-Saxon England (2000), p. 250.
  11. ^ "The Scottish Nation, Semple". electricscotland.com. Retrieved 8 June 2016.
  12. ^ Charles John Sommerville, The Secularization of Early Modern England: From Religious Culture to Religious Faith (1992), p. 100.
  13. ^ Adam Sutcliffe, Judaism and Enlightenment (2005), p. 47.
  14. ^ David C. Douglas, English Scholars (1939), p. 171.
  15. ^ David Armitage, British Political Thought in History, Literature and Theory, 1500–1800 (2006), p. 57.
  16. ^ Milton, John (1644). Areopagitica, A Speech of Mr. John Milton for the Liberty of Unlicenc'd Printing to the Parliament of England (1 ed.). London. p. 11. Retrieved 6 January 2017. via Google Books
  17. ^ Mark W. Janis, Religion and International Law (1999), pp. 68–9.
  18. ^ Johann Somerville, Hobbes, Selden, Erastianism and the history of the Jews, pp. 168–9, in Graham Alan John Rogers, Tom Sorell, Hobbes and History (2000).
  19. ^ Theanthropos: God Made Man, a Tract Proving the Nativity of our Saviour to be on the 25 December
  20. ^ Kelly Boyd, Encyclopedia of Historians and Historical Writing (1999), p. 1082.
  21. ^ Pattison, Mark (1879). English Men of Letters, Ch. 8.
  22. ^ Richard Tuck, Philosophy and Government 1572–1651 (1993), pp. 272–4.
  23. ^ A. P. Martinich, The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics (2003), p. 381.
  24. ^ Jon Parkin, Science, Religion and Politics in Restoration England: Richard Cumberland's De Legibus Naturae (1999), pp. 61–4.
  25. ^ Richard Tuck, Natural Rights Theories: Their Origin and Development (1981), p. 162.
  26. ^ Jon Parkin, Science, Religion and Politics in Restoration England: Richard Cumberland's De Legibus Naturae (1999), pp. 26–8.
  27. ^ Thomas Goddard Bergin and Max Harold Fisch (translators), The New Science of Giambattista Vico (1970 edition), section 493 at p. 123; translation revised by replacing "law" with a faithful rendering of "diritto" as "right".
  28. ^ Thomas Goddard Bergin and Max Harold Fisch (translators), The Autobiography of Giambattista Vico (1975 edition), p. 172.
  29. ^ Isaiah Berlin, Against the Current (1997 edition), p. 118.

وصلات خارجية

قالب:Westminster Assembly

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