The Enlightenment
and the Role of the Philosophes
The Enlightenment is a name given by
historians to an intellectual movement that was
predominant in
the Western world during the 18th century.
Strongly influenced by the
rise of modern
science and by the aftermath of the long religious conflict that followed
the Reformation,
the thinkers of the Enlightenment (called philosophes in France) were
committed to
secular views based on reason or human understanding only, which they hoped
would provide a
basis for beneficial changes affecting every area of life and thought.
The more extreme and radical
philosophes--Denis Diderot, Claude Adrien Helvetius, Baron
d'Holbach, the
Marquis de Condorcet, and Julien Offroy de La Mettrie (1709-51)--advocated
a philosophical
rationalism deriving its methods from science and natural philosophy that
would replace
religion as the means of knowing nature and destiny of humanity; these men
were
materialists, pantheists, or atheists.
Other enlightened thinkers, such as Pierre
Bayle, Voltaire,
David Hume, Jean Le Rond D'alembert, and Immanuel Kant, opposed
fanaticism, but
were either agnostic or left room for some kind of religious faith.
All of the philosophes saw themselves as
continuing the work of the great 17th century
pioneers--Francis
Bacon, Galileo, Descartes, Leibnitz, Isaac Newton, and John Locke--who
had developed
fruitful methods of rational and empirical inquiry and had demonstrated the
possibility of a
world remade by the application of knowledge for human benefit. The
philosophes
believed that science could reveal nature as it truly is and show how it could
be controlled and
manipulated. This belief provided an
incentive to extend scientific
methods into
every field of inquiry, thus laying the groundwork for the development of the
modern social
sciences.
The enlightened understanding of human
nature was one that emphasized the right to self-
expression and
human fulfillment, the right to think freely and express one's views publicly
without
censorship or fear of repression.
Voltaire admired the freedom he found in England
and fostered the
spread of English ideas on the Continent.
He and his followers opposed
the intolerance
of the established Christian churches of their day, as well as the European
governments that
controlled and suppressed dissenting opinions.
For example, the social
disease which
Pangloss caught from Paquette was traced to a "very learned
Franciscan" and
later to a
Jesuit. Also, Candide reminisces that
his passion for Cunegonde first developed
at a Mass. More conservative enlightened thinkers,
concerned primarily with efficiency and
administrative
order, favored the "enlightened despotism" of such monarchs as
Emperor
Joseph II,
Frederick II of Prussia, and Catherine II of Russia.
Enlightened political thought expressed
demands for equality and justice and for the legal
changes needed to
realize these goals. Set forth by Baron
de Montesquieu, the changes were
more boldly urged
by the contributors to the great Encyclopedie edited in Paris by Diderot
between 1747 and
1772, by Jean-Jacques Rousseau, Cesare Beccaria, and finally by Jeremy
Bentham, whose
utilitarianism was the culmination of a long debate on happiness and the
means of
achieving it.
The political writers of the Enlightenment
built on and extended the rationalistic,
republican, and
natural-law theories that had been evolved in the previous century as the
bases of law,
social peace, and just order. As they did
so, they also elaborated novel
doctrines of
popular sovereignty that the 19th century would transform into a kind of
nationalism that
contradicted the individualistic outlook of the philosophes. Among those
who were
important in this development were historians such as Voltaire, Hume, William
Robertson, Edward
Gibbon, and Giambattista Vico. Their
work showed that although all
peoples shared a
common human nature, each nation and every age also had distinctive
characteristics
that made it unique. These paradoxes
were explored by early romantics such
as Johann Georg
Hamman and Johann Gottfried von Herder.
Everywhere the Enlightenment produced
restless men impatient for change but frustrated by
popular ignorance
and official repression. This gave the
enlightened literati an interest
in popular
education. They promoted educational
ventures and sought in witty, amusing, and
even titillating
ways to educate and awaken their contemporaries. The stories of Bernard
Le Bovier de
Fontenelle or Benjamin Franklin, the widely imitated essays of Joseph Addison
and Richard
Steele, and many dictionaries, handbooks, and encyclopedias produced by the
enlightened were
written to popularize, simplify, and promote a more reasonable view of
life among the
people of their time.
The Enlightenment came to an end in
western Europe after the upheavals of the French
Revolution and
the Napoleonic era (1789-1815) revealed the costs of its political program
and the lack of
commitment in those whose rhetoric was often more liberal than their
actions. Nationalism undercut its cosmopolitan values
and assumptions about human nature,
and the romantics
attacked its belief that clear intelligible answers could be found to
every question
asked by people who sought to be free and happy. The skepticism of the
philosophes was
swept away in the religious revival of the 1790s and early 1800s, and the
cultural
leadership of the landed aristocracy and professional men who had supported the
Enlightenment was
eroded by the growth of a new wealthy educated class of businessmen,
products of the
industrial revolution. Only in North and
South America, where industry
came later and
revolution had not led to reaction, did the Enlightenment linger into the
19th century. Its lasting heritage has been its
contribution to the literature of human
freedom and some
institutions in which its values have been embodied. Included in the
latter are many
facets of modern government, education, and philanthropy.
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