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:
DedicationMy 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.
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
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.
