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If it's true that enlightenment is non-attachment, Devi might have been one of the most enlightened people in the world.
Some internationalists (including Mill) supported the idea that enlightenment could be exported to "backward" countries.
With an exaggerated sigh, he mused that "enlightenment" would simply have to wait.
In his critical rereading, Bates shows instead that Enlightenment thinkers conceived of political autonomy in a systematic, theoretical way.
Its lively public spaces reaffirm that enlightenment comes from the free exchange of ideas, not just inward contemplation.
Stalnaker argues that Enlightenment description was the site of competing truth claims that would eventually resolve themselves in the modern polarity between literature and science.
Soas academics and students argue that Enlightenment thinkers had a highly restricted notion of freedom; freedom as "the property of propertied white men", as Meera Sabaratnam puts it.
Shinran saw profound ramifications in this religious state, believing that enlightenment in the Pure Land is not contingent on religious exertions or good works.
This belief differs from the more conventional Buddhist view that enlightenment is the outcome of many years of ethical behaviour, meditation, and cultivation of wisdom.
The tone of some of the letters in the local papers suggests that enlightenment is not universal, and that genuine "reconciliation" is still some way off.
The relationship between these intellectual developments and the Revolution of 1789 remains a subject of dispute among historians, but there is no doubt that Enlightenment critiques undermined belief in the traditional institutions that the Revolutionary movement was to destroy.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com