Theater in Portugal--as a national concept--came about during the second half of the seventeenth century, when the
illuminist aesthetic is implemented through institutions like Arcadia Lusitana and the Academy of Sciences in Lisbon.
Iwasaki, F., 1993, "Mujeres al borde de la perfection: Rosa de Santa Maria y las alumbradas de Lima [Women at the edge of perfection: Rosa de Santa Maria and the
illuminist women of Lima]," Hispanic American Historical Review 73(4), pp.
These efforts, despite sharply reflecting
illuminist thinking that industrialization was beneficial to the economic and social development of a country, were not in the interest of the upper classes with their landed estates, especially in the peak days of coffee production in the second half of the nineteenth century.
In this sense, Octave Mannoni analyses a scene from Casanova's memoirs, in which the cynical
illuminist (an "esprit fort"), posing as a magician to ridicule and swindle the "fools" around him, falls into his own trap.
Jerusha McCormack cites, on the one hand, the 'Irish Bull' - a kind of verbal bluffing that 'keeps the form of logic, while outraging reason and bringing it to a violent halt' (9) - and on the other, the influence of the Taoist philosopher Chuang-Tsu, (10) whom Wilde described as 'something more than a metaphysician and an
illuminist. He sought to destroy society ...
The
illuminist is one who attaches himself to the sign, the experience, without regard for the invisible substance of a contact which transcends experience." Cf.
In this sense, while being hugely indebted to the lay thought emanating from
Illuminist France, we Europeans are at the moment missing a major lesson to be derived from Illuminism: wisdom means humility, and vice versa.
Illuminist conspiracy to enslave the world to intellectuals.
And for Coppe as antinomian
illuminist, see Nigel Smith, Perfection Proclaimed: Language and Literature in English Radical Religion 1640-1660 (Oxford: Oxford University Press, 2004), esp.
This book, one of a successful series published by the University of Milan, very clearly describes the scientific, architectural and artistic innovations that took place at Baveno, mainly promoted by the
illuminist governments of the 18th and early 19th centuries.
is not a Christian but an
Illuminist, worshiping obelisks and hanging out with Masons.