Jules Michelet

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Michelet, Jules


Born Aug. 21, 1798, in Paris; died Feb. 9, 1874, in Hyères. French historian of the romantic school and ideologist of the petite bourgeoisie. Member of the Academy of Moral and Political Sciences (1838).

Michelet was appointed a professor at the Ecole Normale Supérieure in 1827 and at the Collège de France in 1838. During the July Monarchy, he was idolized by radical students as an ardent opponent of the Catholic Church. His hostility to the church is expressed in his sociological studies The Jesuits, Priest, Woman, and the Family, and The People (Russian translation, Moscow, 1965). As a young man Michelet believed in a “liberal monarchy,” but he later became a republican. Although he accepted the French Revolution, he disapproved of the Jacobins and communist ideas, regarding economic inequality as a divine law. In 1852, after refusing to take an oath of allegiance to Napoleon III, he was dismissed from the Collège de France and lost his position as head of the historical section in the National Archives, a post he had held since 1831. His textbooks on modern and world history, which exerted a great influence on French historiography, reveal his talent for broad historical generalization and an eclectic approach to philosophical and historical thought, combining G. Vice’s cyclical view of history with G. Hegel’s theory of progress. For Michelet the people, undivided into social classes, are the hero of social progress. Great men are merely symbols, expressing the social ideas of civilizations; essentially they are pygmies who have climbed “on the obedient shoulders of the good giant, the People.”

His most important works are the multivolume History of France, covering events to 1789, and its sequel, the History of the French Revolution. These works are based on primary sources, both published and archival, and on geographic and numismatic data. Michelet set out to reveal the psychology of the French nation, the “national spirit,” as expressed in language, folklore, literature, and art. He strove to resurrect the past with the aid of the arts. Michelet’s subjective evaluations rest on intuition, imagination, and sympathy for the persons and phenomena described.


Oeuvres complètes, vols. 1–40. Paris, 1893–98.
In Russian translation:
Obozrenie noveishei istorii. St. Petersburg, 1838.
Reforma (Iz istorii Frantsii v XVI v). St. Petersburg, 1861.
Zhenshchina. Odessa, 1863.
Istoriia XIX v., vols. 1–3. St. Petersburg, 1882–84.
Zhanna d’Ark. Petrograd, 1920.
Ved’ma. Moscow, 1929.


Vainshtein, O. L. Istoriografiia srednikh vekov. Moscow-Leningrad, 1940. Pages 191–93.
Reizov, B. G. Frantsuzskaia romanticheskaia istoriografiia. Leningrad, 1956. Chapter 9.
Kosminskii, E. A. Istoriografiia srednikh vekov. Moscow, 1963. Pages 401–10.
Monod, G. La Vie et la pensee de J. Michelet, vols. 1–2. Paris, 1923.
Alff, W. Michelet’s ideen. Geneva-Paris, 1966.


References in periodicals archive ?
Jules Michelet, por ejemplo, pensaba que, tanto la estructura real de las sociedades del pasado como las caracteristicas definitorias de las distintas nacionalidades, podian "visualizarse e interpretarse mediante la contemplacion imaginativa de las artes que esas sociedades y naciones dejaron" (Haskell, 1994, p.
If Jules Michelet is the model archival researcher, what kinds of researchers are implicitly defective in their approaches to the archive?
Marrinan prefaces the concept of social space "to indicate that this is not a guide to streets and monuments of Paris" and to underline that this is a more complex essay that starts from the ideas Of city and space by the French nationalist historian Jules Michelet and by the French sociologist Henri Lefebvre (p.
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The survival of traditional prejudice against Jews in the remote towns, villages and hamlets of Alsace after 1789, however, is only surprising if one attributes miraculous nation-building powers to the Revolution, which no one since the nineteenth-century nationalist historian Jules Michelet has done.
As epitomized (unsympathetically) by the French historian Jules Michelet, Christian doctrine teaches: "No righteousness without faith.
She introduces us to the dark ages of personal hygiene, termed by French historian Jules Michelet "a thousand years without a bath" (Ashenburg reassures us this was, in reality, a mere four hundred years without a bath), and takes us through medieval bathhouses, which suffered such ill repute and fear of disease.
The remaining chapters bring the vital question of animals in relation to politics and religion to the fore, first introducing us to the work of Alphonse de Lamartine, Alexis Godin, Alphonse Toussenel, and Jules Michelet, then considering the vivisection debate.
Jules Michelet is beyond question the most significant French historian of the nineteenth century.
The second section examines the transference of the bodies of the monarch and of the Christ to the body of the people, through readings of Alexandre Dumas, Jules Michelet, and the Saint-Simonian writings of Pere Enfantin.
Renzo Ragghianti supplies a wealth of bibliographic detail in surveying the image of the Renaissance in French writers from Victor Cousin to Jules Michelet and Ernest Renan.
In a 1957 account of the strike by Tran Van Giau, a DRVN historian of Southern origin, its purpose was to stall the French ship Jules Michelet on its way to Canton at the time of the anti-imperialist protests there that came to be known as the May Thirtieth Movement.