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The study traces how Louis XIV’s concept of sovereign virtue develops from early French absolutism, focusing on three consecutive treatises—Bodin, Cardin Le Bret, and Jean-François Senault—comparing their views on whether virtue is imposed, inherent, or specifically Christian, and how it becomes more embedded in sovereignty across the seventeenth century.",{"@graph":69,"@context":114},[70,84,105],{"@type":71,"itemListElement":72},"BreadcrumbList",[73,77,79,82],{"item":74,"name":75,"@type":76,"position":8},"https://docshare.wps.com","Home","ListItem",{"item":78,"name":9,"@type":76,"position":14},"https://docshare.wps.com/document/",{"item":80,"name":40,"@type":76,"position":81},"https://docshare.wps.com/document/research-report/",3,{"item":83,"name":65,"@type":76,"position":19},"https://docshare.wps.com/document/toujours-pieux-toujours-juste-toujours-clement-et-toujours-victorieux-the-evolution-of-royal-virtue-from-bodin-to-senault/139819/",{"url":83,"name":65,"@type":85,"image":86,"author":91,"headline":65,"publisher":94,"fileFormat":97,"inLanguage":63,"description":67,"dateModified":98,"datePublished":99,"encodingFormat":97,"isAccessibleForFree":100,"interactionStatistic":101},"DigitalDocument",{"url":87,"@type":88,"width":89,"height":90},"https://docshare.wps.com/thumbnails/toujours-pieux-toujours-juste-toujours-clement-et-toujours-victorieux-the-evolution-of-royal-virtue-from-bodin-to-senault/139819.png","ImageObject",300,407,{"name":92,"@type":93},"Miles","Person",{"url":74,"name":95,"@type":96},"DocShare","Organization","application/pdf","2026-10-19","2026-08-24",true,{"@type":102,"interactionType":103,"userInteractionCount":44},"InteractionCounter",{"@type":104},"ViewAction",{"@type":106,"mainEntity":107},"FAQPage",[108],{"name":109,"@type":110,"acceptedAnswer":111},"How do Bodin, Le Bret, and Senault differ on whether virtue is required for a king?","Question",{"text":112,"@type":113},"Bodin treats virtue as neither required nor realistic for a king, Le Bret presents virtue as inherent to sovereignty, and Senault argues that the king must cultivate Christian virtue while shunning worldly vice.","Answer","https://schema.org",{"og:url":83,"og:type":116,"og:title":65,"og:site_name":95,"og:description":67},"article",{"robots":118,"canonical":83},"index,follow",{"doc_id":120,"site_id":62},139819,1787562811,{"code":4,"msg":5,"data":123},{"doc_id":120,"user_id":124,"nickname":92,"user_avatar":125,"doc_module":4,"category_id":39,"category_name":40,"doc_title":65,"doc_description":67,"doc_content":126,"file_id":127,"file_url":128,"file_type":129,"file_size":130,"view_count":44,"is_deleted":4,"is_public":8,"is_downloadable":8,"audit_status":8,"page_count":131,"language":132,"language_code":63,"site_id":62,"html_lang":63,"table_of_contents":133,"faqs":134,"seo_title":135,"seo_description":67,"update_tm":121,"read_time":136},13056703019404,"https://ap-avatar.wpscdn.com/davatar_29158cc5080c5b710cf443261637dec0","Toujours pieux, toujours juste, toujours clément et toujours victorieux:  \nThe Evolution of Royal Virtue from Bodin to Senault  \nPolly T. Mangerson  \nIn the Instructions au duc d’Anjou (1700), Louis XIV writes to his grandson Philippe V that a king must actively embrace virtue and reject vice: « Déclarez-vous en toute occasion pour la vertu et contre le vice »(Longnon 283) . This simple word of advice is number four in a list of thirty-three recommendations that the aging Sun King addresses to the future monarch of Spain. Louis XIV does not elaborate further on the subject of royal virtue in this document, but his earlier Mémoires (dated 1661, 1666, and 1668) provide insight into the meaning of this cryptic statement. A virtuous king venerates God and submits himself wholly to divine power in order to provide an example for his subjects to submit themselves to his earthly power in turn. He always considers the public welfare above the individual good. He administers justice fairly as is his sovereign right and uses his keen discernment to decide when to be merciful and when to be severe. A king is master of his emotions: he can temper his anger and withhold vengeance unless it is moderated by prudence. He possesses the ability to make important decisions on his own, but he also knows when and how to seek and listen to wise counsel. He keeps his word and avoids hasty or careless speech. He is a good steward of the finances of his realm, knowing when to spend and when to save, when to be generous and when to use restraint. He does not seize private property or infringe on the liberty of his subjects without just cause. A king must be stronger than his subjects and ultimately stronger than himself in order to resist the influence of passions. Although his noble birth and Christian education sets him on the path towards virtue from an early age, he must always remain vigilant so as not to be overcome by his imperfect human nature.  \nThe origins of Louis XIV’s definition of sovereign virtue as articulated in his personal writings can be traced to the beginnings of French absolutism in the late sixteenth century, and specifically to the works of certain politologues, including Jean Bodin (1530-1596), Cardin Le Bret (1558-1655), and Jean-François Senault (c. 1601-1672) . In order to trace the evolution of the concept of royal virtue into how it was understood by Louis XIV, the present study examines the integration of  \nCahiers du dix-septième, vol. XIX, 2020. ISSN: 1040-3647  \n100 MANGERSON  \nvirtue into the definition of sovereignty in three consecutive political treatises: Les Six livres de la République (1576) by Bodin, De lasouveraineté du roi (1632) by Le Bret, and Le Monarque ou les devoirs du souverain (1661) by Senault. Although these texts span almost a century and were written during the reigns of three different kings, they share a common objective: they all provide a detailed definition of the rights and responsibilities of the absolute monarch. Within this definition, each author addresses the importance of virtue. Bodin, Le Bret, and Senault all raise the question of whether the king must conform to a predetermined standard of virtue, or whether he sets that standard by being king. They discuss whether an absolute monarch is capable of vice, and, if so, to which vices he is most vulnerable. The comparative analysis of these three treatises serves to demonstrate that virtue becomes increasingly ingrained in the definition of sovereignty as the seventeenth century progresses. Bodin recommends that an absolute ruler be virtuous, but he openly acknowledges that virtue is neither a required nor realistic quality in a king. Le Bret considers virtue to be an inherent aspect of sovereignty, inseparable from the monarch himself. Finally, Senault insists that a king must cultivate Christian virtue and shun worldly vice in order to rule equitably and to temper passions.  \nLes Six livres de la République was published by the juris","cbCaikpmp9lDMVlH","https://ap.wps.com/l/cbCaikpmp9lDMVlH","pdf",224205,18,"English","# Royal virtue in Louis XIV’s writings\n# Genealogy of sovereign virtue in French absolutism\n## Treatises analyzed: Bodin, Le Bret, Senault\n# Comparative evolution of virtue within sovereignty\n## Bodin’s conditional virtue\n## Le Bret’s inherent virtue\n## Senault’s Christian virtue","[{\"question\":\"How do Bodin, Le Bret, and Senault differ on whether virtue is required for a king?\",\"answer\":\"Bodin treats virtue as neither required nor realistic for a king, Le Bret presents virtue as inherent to sovereignty, and Senault argues that the king must cultivate Christian virtue while shunning worldly vice.\"}]","Toujours pieux, toujours juste, toujours clément et toujours victorieux - The Evolution of Royal Virtue from Bodin to Senault | PDF",45]