Wicked Company: Holbach's salon, Diderot, & friends (3)

I finally finished reading this 384-page saga: A Wicked Company: The Forgotten Radicalism of the European Enlightenment by Philipp Blom. What an adventure!

It is written for the general reader and is the most effective argument for the Radical Enlightenment I have seen, particularly the Epilogue following the account of the deaths of Holbach and Diderot, the heroes of the book, esp. Diderot. The final chapter alone is radical.

A recap of the contents:

Dedication
Introduction

FATHERS AND SONS
CHAPTER 1 - CITY OF LIGHTS
CHAPTER 2 - JOURNEYS
CHAPTER 3 - ENCYCLOPÉDIE: GRAND AMBITIONS
CHAPTER 4 - CHEZ M. HOLBACH
CHAPTER 5 - AUDACITY
CHAPTER 6 - CHRISTIANITY UNVEILED
CHAPTER 7 - ONLY THE WICKED MAN LIVES ALONE

MARVELOUS MACHINES
CHAPTER 8 - LE BON DAVID
CHAPTER 9 - A NATURAL PHILOSOPHY
CHAPTER 10 - SHEIKHS OF THE RUE ROYALE
CHAPTER 11 - GRANDVAL
CHAPTER 12 - THE BEAR

THE ISLAND OF LOVE
CHAPTER 13 - CRIME AND PUNISHMENT
CHAPTER 14 - THE MOST UNGRATEFUL DOGG IN THE WORLD
CHAPTER 15 - FAME AND FATE
CHAPTER 16 - THE EMPRESS AND THE BEAN KING
CHAPTER 17 - SEX IN PARADISE
CHAPTER 18 - FIFTY HIRED PRIESTS

EPILOGUE
A GLOSSARY OF PROTAGONISTS
A VERY SELECTIVE BIBLIOGRAPHY
NOTES
INDEX

My previous post on this book sketchily covered up through part 2 (chapter 12). Chapter 13 begins with Cesare Beccaria's argument against capital punishment, which, curiously, did not impress Diderot. Diderot was not a systematic thinker, and he was skeptical of the possibilities of both ideal government and rational administration. Unlike other skeptics, though, Diderot was not attracted to conservatism. He developed progressive views on specific issues, notably women's rights and education.

The subject of chapter 14--"the most ungrateful dogg"--is Rousseau, who turned against all his friends, including Diderot.

Chapter 15 is about the triumph and subversive nature of the Encyclopédie. The subversion, of course, had to be slyly embedded in various entries. The common theme of Diderot's cohort was the advocacy of reason, but each person had a different orientation to its role and potential. Diderot was more skeptical about the possibility of the actualization of reason in the world.

Diderot’s greatness as a philosopher lies partly in the constant, pulsating tension between rationality and instinct. In contrast to Enlightenment thinkers such as Voltaire and Kant, who suggested a totally rational world order that would free individuals from the troubling influence of irrational forces within themselves, Diderot wrote about a complex, contradictory, and essentially dark human nature illuminated only rarely by the sunlight of reason. Holbach believed that life must be liberated from superstition and oppression, but he was essentially serene in his belief in reason; for Diderot, life was always marred by error and destruction because human beings can never be purely rational.

And:

For Diderot, the body was everything there was, and reason was a bodily function with a tendency to transcendental megalomania. True insight lay not in fighting, ignoring, or sublimating physical desire, but in building a life in which it had its place. The tension between reason and instinct appeared at precisely this moment. As a philosopher who wanted to change the general way of thinking, he had to believe in the power of persuasion and of virtue, but at the same time his materialist conviction made him uncertain of both.

Chapter 16 details Diderot's experience of Empress Catherine of Russia, who took up his offer to buy his library on condition that he become its librarian and visit her in St. Petersburg. Life in France was becoming dangerous for heretics, and despite Diderot's wariness about people in power, he reluctantly accepted. Catherine feted him and received his ideas with great enthusiasm, accepting his unconventional manner and lack of toadying . . . up to a point. He got overly absorbed in his role:

Diderot backed up his irrepressible stream of ideas with a series of memoranda on different aspects of modernizing the Russian empire according to Enlightened principles, including the importance of tolerance, the promotion of manufacturing, a complete overhaul of the administration, a draft constitution, and a plan for a new university system. Despotic rule and total authority would inevitably lead to a society marked by servility, superstition, and lack of initiative, he told his hostess, the most absolute of absolute monarchs.

He was not prepared for the rebuff that followed. He realized that he was being used to polish the public image of a despot. Returning home in ill health, he contemplated the question of whether one can be more in a deterministic world, resuming working on his Sterne-inspired novel, Jacques the Fatalist and His Master.

Chapter 17 provides some vital information new to me. Report of the encounter of Europeans with the very different mores of the people of Tahiti made Diderot a firm opponent of colonialism. His 1772 essay Supplement to Bougainville’s Journey, or Dialogue Between A and B About the Disadvantages of Attaching Moral Ideas to Certain Physical Acts Which Do Not Call for Them roundly condemns European Christian mores and the European mission of conquest. Nothing is more strikingly different in the two cultures than their sexual views and practices. In his Unconnected Thoughts on Painting Diderot contrasts European sexual prudery with its uninhibited, explicit depiction of violence, blood, and gore. Diderot at least thinks that art can tell us how to improve.

The creativity of art is nothing else than the erotic life of the mind, a common ritual allowing us to accept nature, pleasure, and pain. The greatest, the deepest pleasure of all, erotic love, is the best incentive for creating a society more in tune with our nature and ultimately with nature’s drive towards the survival of the species.

Diderot does not romanticize the Tahitians in the European mold of the 'noble savage', emphasizing that the Tahitians thought that sex should result in fertility. It seems then, that Diderot emphasizes the relativity of customs rather than an absolute ideal. However, the Tahitians lived more rationally in accord with nature than the Europeans. Diderot was far from irreproachable in his depiction of non-European peoples, however he drew egalitarian conclusions in his writings, and his view of sexuality and human nature was at the opposite pole from Rousseau's. Above all, Diderot was vehemently opposed to slavery.

Diderot was an admirer of the United States. Blom deliberates on the possible meetings of the representatives of the American Enlightenment (Jefferson, Franklin) with Holbach's circle.

Chapter 18 depicts Holbach and Diderot in their old age as they wind down toward death. France's own aristocrats shunned Holbach's circle, but foreign aristocrats flocked to it. Holbach and Diderot remained no less suspicious of the aristocracy. Diderot's friend Grimm had turned reactionary. Diderot dreaded the publication of Rousseau's Confessions and became increasingly concerned with his reputation, the only 'immortality' he believed in. In his old age, Diderot was running out of energy and friends. Holbach was still alive, but the two communicated less and less. Diderot died in 1784, Holbach in 1789.

Diderot, Holbach, and their circle had made history, redefining the terms of the debate between religion and science, of politics and morality. Their only judge, they thought, would be posterity. They had no idea just how right they were, no means of knowing how posterity would treat them, and they would have been appalled to think that, having weathered and triumphed over the storms of their own time, their legacy would be all but obliterated by what was to come. They would be practically forgotten for over a century.

Wicked Company: Holbach's salon, Diderot, & friends (2)

I am past the halfway mark through the incredibly detailed, highly readable volume A Wicked Company: The Forgotten Radicalism of the European Enlightenment by Philipp Blom. There are a number of interesting characters in it, and the contrast of characters, styles, philosophies, and behaviors is most interesting. There is the cooperation as well as temperamental and stylistic differences between the heroes of the book, Holbach and Diderot, at the center of the Radical Enlightenment. I also take note of the different perspectives and social roles of Rousseau, Voltaire, and David Hume.

All of the Frenchmen had their shortcomings when it comes to applying their principles to their wives and/or mistresses. Diderot is portrayed as more passionate, more bold in his rejection of traditional morality, and livelier in his writing style than his friend Holbach. (He edited much of the lead out of Holbach's prose.) Both are the heroes of the book, but Diderot comes off as more well-rounded and vital, though Holbach's literary output was prodigious as was his table. Both sought to re-ground morality casting aside not only the repressive morality of Catholicism but all theistically based notions. Nature is the basis of their rational world view and the fulfillment of pleasure combined with cooperation the basis of their morality. Diderot nevertheless was totally unrestrained in his advocacy of sexuality, casting aside whatever inhibitions (Stoical tendencies) that might still be found in Holbach's perspective. (Note though Diderot's disdain for La Mettrie.)

Rousseau was a piece of work. A product of malformed sexuality and upbringing, his paranoia and persecution complex poisoned all of his relationships with his friends, some of whom he also attacked in his writings. While a product of the same Enlightenment intellectual heritage as the Radical Enlightenment, he gave all of these ideas a reactionary spin once he opposed the atheism and sensualism of Holbach and Diderot, whom he grew to detest. He was a proto-Romantic, rebelling against Enlightenment rationalism, attacking the notion of civilizational progress, and equating the uncorrupted state of nature with godliness (though human nature is judged as corrupted by desire), essentially duplicating in modern form the Christian morality the Radical Enlightenment rejected. Despite Rousseau's critique of inequality, his social world view, including his conception of the general will and his views of education, censorship, religion, and political rule, is seeded with authoritarianism. His ideal society has all the features of a police state. Hence Rousseau effectively erases his incipient dialectical notion that man is born free but is everywhere in chains. Blom effectively relates Rousseau's ultimately regressive social vision and his spiteful philosophical betrayal of his former friends to his personal history and pathology.

Voltaire is presented largely as an opportunist, pursuing his own wealth, status, and reputation, and despite his problems with clerical and aristocratic despotism, attacked the Radical Enlightenment for his own ends. (As a deist he attacked atheism.)

David Hume was received as a superstar in France. Feted there, he had the time of his life, but philosophically he was quite at a distance from his hosts despite their enthusiasm for him. Hume was a skeptic rather than an atheist and he lacked that sharp polemical opposition to the social order exhibited by the Radical Enlightenment. Of note in this account is that the French materialists bypassed the epistemological preoccupation with certainty, skepticism, and justification that would drive so much of modern philosophy. For Holbach, who contributed mightily to the development of a scientific world view, science, based on empirical engagement with the world, provided the source for knowledge. No other justification was needed. Hume's philosophical preoccupation was quite foreign to him. And Holbach was quite prescient in his scientific ideas. I think that this was the main way forward at this point, though the epistemology behind it was not finely developed from what I can tell--the nature of concept and theory formation, etc. Hume was innovative in bringing to light fundamental issues that would devastate traditional a priori metaphysics, and it was too early at that point to see clearly what a dead end skepticism as the dogmatic inverse of dogmatism would become.

Generalizing the narrative so far, Blom insists that the Radical Enlightenment has been gravely misrepresented. "Passion is crucial to the radical Enlightenment." (Their moral theory on the positivity of sensual enjoyment, empathy, etc., is detailed, in contradistinction to both Christian morality and nihilism.) But also the Radical Enlightenment's view of Reason is the polar opposite both of Rousseau's repressive world view and technocratic rationalization.

So much of the Enlightenment was or was represented as a cult of “pure reason” (in Immanuel Kant’s key phrase) that it is still common in our day to think of this great philosophical paradigm shift as being concerned merely with making life more rational, more efficient, and less superstitiously medieval. This may be partly true for moderate, often deist thinkers such as Leibniz, Montesquieu, Voltaire, and Kant, and even for Diderot’s friend Helvétius, but it was never true of the radical Enlightenment around Diderot and Holbach.

To the Enlightenment radicals, reason is merely a technical faculty of analysis, part of our material constitution. But while moderate thinkers wanted to create a life governed less by the passions and more by rational behavior, a life purified of physical desire and instinctive acts, Holbach and particularly Diderot wanted to create a society in which individuals could live as far as possible in harmony with their desires and fulfill them. Reason was simply a tool for a life that was essentially passionate and governed by vital drives, by pleasure and pain.

Now whether or not this world view is sufficiently well articulated in hindsight is less important than the facile assumptions indiscriminately attributed to the Enlightenment. My first thought is to refer here to Dialectic of Enlightenment by Horkheimer and Adorno, which I have always disliked. As it happens, at book's end Blom does refer to it, and he lays all the blame for instrumental reason critiqued therein on the moderate Enlightenment!

There is no mention of William Blake in the book, but while Blake's aversion to much of the Enlightenment (though he had engaged it earlier in life, e.g. via Wollstonecraft and Paine), links the imperial capitalist order Blake opposed to empiricism proximately and materialism somewhat more remotely--specifically the figures of moderate English/Scottish and French Enlightenment, the Frenchmen targeted being Voltaire and Rousseau. Blake could never have been congenial to the materialism of the Radical Enlightenment, but perhaps earlier in life he could have accommodated aspects of it as he accommodated Thomas Paine.

Kansas City Enlightenment Project

The Kansas City Enlightenment Project is an initiative inaugurated in July 2014, guided by veteran cultural activist Fred Whitehead, whose accomplishments include the edited volume Freethought on the American Frontier (1992) and the erstwhile newsletters Freethought History and People's Culture.

The group's name is a response to the challenge of Dialectic of Enlightenment by Max Horkheimer and Theodor Adorno and the notion that Enlightenment was ineffective against fascism and the blockage of radical progressive agendas in the post-World-War-II capitalist democracies, especially the United States.

We noted the appearance of an international organization called The Re-Enlightenment Project, based mostly on participants from prestigious cultural institutions such as museums, universities, and so on. It began in New York, but quickly engaged people in Europe. In the United States, we further noted, its participants were entirely on the East and West Coasts. We believe our modest Kansas City effort, based in the geographical center of the country, can offer Midwestern perspectives and raise the flag of the Enlightenment in this territory.

The Re-Enlightenment Project is based at New York University. Its initiatives and personnel are listed on its web site. I recognize the name of its Director, Clifford Siskin, who is a noted scholar of Romanticism.

The American Midwest has its own heritage of freewheeling, independent radicalism, not kowtowing to the coastal power centers. We shall see what comes of their determination to fight back against the forces of ignorance, disinformation, and reaction dominant in the United States. You may find my writing on their web site at some point.

Back to nature or the Bhagavad-Gita?

The Birth of Philosophy
Volume XXVII, No. 1, MANAS Reprint, January 2, 1974, pp. 1-5.

The "back to nature" trend that had seized a percentage of the population by the early 1970s is not considered transient here. It is questioned, however, by poet Annie Dillard, who sees nature as a monstrous scenario of proliferation, reproduction, and death. The author of this article sees this dilemma already present in the Bhagavad-Gita, and here once again we are treated to the sociopathic advice given to Arjuna by Krishna. This world view evidently is the author's "solution". Disgusting!

It must be Shelley (2)

My first post on Shelley was about Shelley's essays relevant to atheism, on the web and on my own site. I uploaded all the essays I needed to since then; here is the roster:

“There Is No God” (1813) by Percy Bysshe Shelley

“I Will Beget a Son” by Percy Bysshe Shelley

“Necessity! Thou Mother of the World!”

A Fragment of A Refutation of Deism

[A Refutation of the Christian Religion] (1814?)

A Fragment on Miracles (1813-1815)

Essay on the Devil and Devils

On Polytheism (1819?)

Religious issues are found in Shelley's poetry as well, readily available on the web. Shelley's first long poem, Queen Mab, got him into trouble. Here it is:

Queen Mab, A Philosophical Poem (1813)

Here is the Wikipedia entry:

Queen Mab (poem)

A collection of outstanding Shelley quotations can be found on:

Positive Atheism's Big List of Percy Bysshe Shelley Quotations

Note also these appreciations:

Shelley's Atheism by G. W. Foote (August 4, 1892)

Shelley: Angelic Atheist by Gary Sloan (October 13, 2003). Also published in Eclectica Magazine, vol. 7, no. 3, Jul/Aug 2003.

And for an interesting contextualization, see:

Baulch, David M. Review: "Martin Priestman, Romantic Atheism: Poetry and Freethought, 1780-1830." Romanticism On the Net 21 (February 2001).

Shelley also inspired an atheist conference in India:

The Necessity of Atheism: Impressions from the 6th World Atheist Conference (at Atheist Center in Vijayawada, India). Report of 23 April 2007.

Here is a page of useful resources:

VoS: Percy Bysshe Shelley

It must be Shelley

. . . 'cause Blake don't shake like that.

For many a decade, I've been aware of Percy Bysshe Shelley's essay on atheism that got him kicked out of university—The Necessity of Atheism. Oddly, I don't remember reading the essay itself. Nor was I aware of Shelley's other essays on religious topics. (His essays are collected in separate volumes from his poetry, at least the ones I have.) His key essays reflecting his heterodoxy are available online:

Selected Prose Works of Shelley,
including, inter alia:
The Necessity of Atheism
A Refutation of Deism
On Life
On a Future State
Essay on Christianity

I discovered this in my search for "A Refutation of Deism" (1814).

Prometheus Books has collected these five essays in a book:

The Necessity of Atheism, and Other Essays (1993).

This collection of essays is available via Project Gutenberg:

A Defence of Poetry and Other Essays

Essays:
On Love
On Life in a Future State
On the Punishment of Death
Speculations on Metaphysics
Speculations on Morals
On the Literature, the Arts and the Manners of the Athenians
On the Symposium, Or Preface to the Banquet of Plato
A Defence of Poetry

Only the essay "On Life" is one of the key anti-religious tracts listed previously.

Offline the most comprehensive compilation of Shelley's prose is:

Shelley's Prose, edited by David Lee Clark (Albuquerque: University of New Mexico Press, 1954).

Contents:
Introduction:
The Growth of Shelley's Mind 3
Essays:
The Necessity of Atheism 37
An Address to the Irish People 39
Proposals for an Association of Philanthropists 60
A Declaration of Rights 70
A Letter to Lord Ellenborough 72
A Vindication of Natural Diet 81
Essay on the Vegetable System of Diet 91
"There Is No God" 97
" I Will Beget a Son" 103
"Necessity! Thou Mother of the World!" 109
"And Statesmen Boast of Wealth" 113
"Even Love Is Sold" 115
A Refutation of Deism 118
A Fragment of "A Refutation of Deism" 138
Refutation of the Christian Religion 141
A Fragment on Miracles 143
The Assassins 144
Essay on the Punishment of Death 154
A Proposal for Putting Reform to the Vote Throughout the Kingdom 158
An Address to the People on the Death of the Princess Charlotte 162
Essay on Love 169
Essay on Life 171
Essay on a Future State 175
Essay on the Revival of Literature 179
A Treatise on Morals 181
The Elysian Fields: A Lucianic Fragment 194
Essay on Christianity 196
Essay on Marriage 215
A Discourse on the Manners of the Ancient Greeks Relative to the Subject of Love 216
The Colosseum 224
A Philosophical View of Reform 229
Two Fragments on Reform 261
A System of Government by Juries 262
Essay on the Devil and Devils 264
A Defence of Poetry 275
Una Favola 298
Appendixes:
A. Literary Criticism 303
B. Prefaces to Poems 314
C. Fragments and Minor Pieces 337
D. Translations of Longer Foreign Language Passages 354
Bibliography:
Selected Bibliography 365
Index 371

This book contains some relevant items I've not found online. I put this fragment on my web site and perhaps will add some more material:

On Polytheism (1819?)

Of course, Shelley's poetry is not to be neglected, and all of it can be found online:

The Complete Poetical Works of Percy Bysshe Shelley

Other online texts by Shelley can be also be referenced via Project Gutenberg:

Shelley, Percy Bysshe - Project Gutenberg

Scholarly materials abound. These are the best web sites on English Romanticism:

Romantic Circles
Romanticism On the Net