18세기 영국의 결투반대운동
The Anti-Duelling Campaign in Eighteenth-Century Britain
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The aim of this research is to analyze the anti-duelling arguments and their acceptance in eighteenth-century Britain, when the dueling culture was at its highest. Whereas the anti-duelling campaign in seventeenth-century had been based on legal approaches, the eighteenth-century campaign had been mostly conducted by the anti-duelist writers. The anti-duelist writers criticised the theory of civility and politeness, as they saw that duelling was not an isolated culture of the upper class. They found the code of honour upon which duelling base was a part of contemporary practice of civility and politeness. True civility and politeness, for the anti-duelist writers, was not formal and outward manner of flattery and ceremonies, but simple and natural one. Therefore, gentleman’s honour was nothing to do with the failure of this hypocrisy, formal civility. Duelling was the most fallacious aspect of this formal and conceived civility. These arguments had been supported by the urban renaissance and the commercial development in eighteen-century Britain. The urban renaissance demanded a new norm of behaviour among the upper class. The violence was no longer seen as a sign of masculinity and gentlemanliness. It was something a gentleman had to avoid at any cost. Nevertheless, these anti-duelist writers did not deny the importance of honour as a virtue of the upper class. The christian anti-duelist writers, however, went further to criticise the concept of honour itself, whether it came from true civility or not. For them, the pursuit of honour was a sin, because christian gentlemen should seek meekness, not reputation. Furthermore, the law of honour was against the law of God. The duelists put themselves in God’s place by taking His prerogative of vengeance. These religious arguments were much influenced by the rise of the evangelical movement in the late eighteen-century. The idea on the rule of law also had a great influence on the taming of the duel. In the formation of the modern state, it was widely accepted that the law should be the only dictator and should not share its power with any other person. In this sense duelling was directly against the law of the state. Some of anti-duelists suggested the establishment of a court of honour to solve the matter of honour following the French example. We cannot say exactly how efficient these anti-duelling campaign had been. Nevertheless we can clearly say they were well in line of the social development in the late eighteenth-century. The shift of concept of civility and politeness was in harmony with the urban renaissance and the commercial development. Arguments for the laws of God and state were well accepted in the evangelical movement and the modern state formation. Without these, we cannot explain the rapid decline of duelling in the late eighteenth and early nineteenth-century.
Abstract
The aim of this research is to analyze the anti-duelling arguments and their acceptance in eighteenth-century Britain, when the dueling culture was at its highest. Whereas the anti-duelling campaign in seventeenth-century had been based on legal approaches, the eighteenth-century campaign had been mostly conducted by the anti-duelist writers. The anti-duelist writers criticised the theory of civility and politeness, as they saw that duelling was not an isolated culture of the upper class. They found the code of honour upon which duelling base was a part of contemporary practice of civility and politeness. True civility and politeness, for the anti-duelist writers, was not formal and outward manner of flattery and ceremonies, but simple and natural one. Therefore, gentleman’s honour was nothing to do with the failure of this hypocrisy, formal civility. Duelling was the most fallacious aspect of this formal and conceived civility. These arguments had been supported by the urban renaissance and the commercial development in eighteen-century Britain. The urban renaissance demanded a new norm of behaviour among the upper class. The violence was no longer seen as a sign of masculinity and gentlemanliness. It was something a gentleman had to avoid at any cost. Nevertheless, these anti-duelist writers did not deny the importance of honour as a virtue of the upper class. The christian anti-duelist writers, however, went further to criticise the concept of honour itself, whether it came from true civility or not. For them, the pursuit of honour was a sin, because christian gentlemen should seek meekness, not reputation. Furthermore, the law of honour was against the law of God. The duelists put themselves in God’s place by taking His prerogative of vengeance. These religious arguments were much influenced by the rise of the evangelical movement in the late eighteen-century. The idea on the rule of law also had a great influence on the taming of the duel. In the formation of the modern state, it was widely accepted that the law should be the only dictator and should not share its power with any other person. In this sense duelling was directly against the law of the state. Some of anti-duelists suggested the establishment of a court of honour to solve the matter of honour following the French example. We cannot say exactly how efficient these anti-duelling campaign had been. Nevertheless we can clearly say they were well in line of the social development in the late eighteenth-century. The shift of concept of civility and politeness was in harmony with the urban renaissance and the commercial development. Arguments for the laws of God and state were well accepted in the evangelical movement and the modern state formation. Without these, we cannot explain the rapid decline of duelling in the late eighteenth and early nineteenth-century.
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