The Enlightened Rulers of the 16th and 17th Century

The three enlightened monarchs held that man's freedom, welfare, rights, and gaiety were the principles that guided them. There is no question, of course, that they regularly violated these principles in the pursuit of res publicacraft. In international affairs the three rulers exercised spring without any regard for the rejection of force preached by the philosophes. In national affairs they were, to say the least, capricious in their application of the principles. scarcely Krieger argues that discrepancies between belief and practice were not the result of untruth but of the rulers' selective, practical employment of certain principles. The problems inherent in such selective application were, Krieger argues, inherent in the philosophes' possibility itself. The enlightened absolutists brought rationality to bear on human affairs as a means of promoting enceinte ideas in which they believed. If the extension of absolutism, in a revised (but equally

The enlightened rulers had rejected the notion of the divine right of kings as well as the despotism and religious orientation of the state that were its logical consequences.

They believed in a secular state that acted for the incarnate good and claimed all functions related to the promotion of that good as the exclusive province of the state. They adapted the new principle of the philosophes as the rationale for this new function. The principles were, however, adopted selectively. The promotion of general liberal ideas regarding freedom of thought, sanctity of property, and equal protection of the laws were the underlying propose of their policies. But, as these enlightened rulers reasoned, such things could only be guaranteed by an autocratic monarch. Thus they rejected any of the philosophes' notions that affected the scheme of the state (such as limits on monarchs' power or purposeful representation in the legislative process) on the logical undercoat
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