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What individual or group acts a society permitted and forbade or punished were central to any penal investigation. Where these insights served a wider social and political study and served a second consideration was in how they revealed the complex relation between private morality, public manners and types of political regime. Tocqueville learned both from his reading of Montesquieu and by diligently following from 1828 to 1830 François Guizot’s lectures on The History of Civilization in Europe and The History of Civilization in France,59 that understanding the relation of individual private morality to public manners gave insight into both the nature of a given political regime and its core principle – virtue for republics, honour for monarchies, and fear for despotisms – what Montesquieu deﬁned as its essence and dynamic.
This was something well understood by eighteenth- and nineteenth-century travellers to America, the classic statement of it appearing in the duc de la Rochefoucauld-Liancourt’s, Des prisons de Philadelphie, vues par un Européen. What individual or group acts a society permitted and forbade or punished were central to any penal investigation. Where these insights served a wider social and political study and served a second consideration was in how they revealed the complex relation between private morality, public manners and types of political regime.
These individuals had a single-minded devotion to good works. Alleviating the miseries of the poor, reforming the character of criminals, educating the ignorant and caring for the sick were high on their agenda. Tocqueville and Beaumont were enthusiastically greeted by members of the numerous philanthropic societies, particularly the members of the Philadelphia Society for Alleviating the Miseries of Public Prisons. In Philadelphia, more than any other American city, Tocqueville and Beaumont’s mission was treated with the highest degree of seriousness.
an introduction to magnetohydrodynamcs by Roberts