THE ENLIGHTENMENT
The period of enlightenment, European intellectual movement of the 17th–18th century in which ideas concerning God, reason, nature, and man were blended into a worldview that inspired revolutionary developments in art, philosophy (including science and mathematics), and politics. Central to Enlightenment thought were the use and celebration of reason. For Enlightenment thinkers, received authority, whether in science or religion, was to be subject to the investigation of unfettered minds. In the sciences and mathematics, the logics of induction and deduction made possible the creation of a sweeping new cosmology. The search for a rational religion led to Deism; the more radical products of the application of reason to religion were skepticism, atheism, and materialism. The Enlightenment produced modern secularized theories of psychology and ethics by men such as John Locke and Thomas Hobbes, and it also gave rise to radical political theories. Locke, Jeremy Bentham, J.-J. Rousseau, Montesquieu, Voltaire, and Thomas Jefferson all contributed to an evolving critique of the authoritarian state and to sketching the outline of a higher form of social organization based on natural rights. One of the Enlightenment’s enduring legacies is the belief that human history is a record of general progress.
The term represents a phase in the intellectual history of Europe, but it also serves to define programs of reform in which influential literati, inspired by a common faith in the possibility of a better world, outlined specific targets for criticism and proposals for action. The special significance of the Enlightenment lies in its combination of principle and pragmatism. Consequently, it still engenders controversy about its character and achievements. Two main questions and, relating to each, two schools of thought can be identified. Was the Enlightenment the preserve of an elite, centered on Paris, or a broad current of opinion that the philosophes, to some extent, represented and led? Was it primarily a French movement, having therefore a degree of confidence, or an international phenomenon, having as many facets as there were countries affected? Although most modern interpreters incline to the latter view in both cases, there is still a case for the French emphasis, given the genius of a number of the philosophes and their associates. Unlike other terms applied by historians to describe a phenomenon that they see more clearly than could contemporaries, it was used and cherished by those who believed in the power of mind to liberate and improve. Bernard de Fontenelle, popularizer of the scientific discoveries that contributed to the climate of optimism, wrote in 1702 anticipating “a century which will become more enlightened day by day, so that all previous centuries will be lost in darkness by comparison.” Reviewing the experience in 1784, Immanuel Kant saw an emancipation from superstition and ignorance as having been the essential characteristic of the Enlightenment. eb
The Enlightenment’s significance extended beyond the intellectual to the social: it marked a beginning in movement away from the closed associations toward smaller, then larger, “open” associations which included individuals with diverse social backgrounds and even hostile religious and political allegiance. The enlightened worldview was spread by individuals in conversation with one another. In these conversations, men of good will exchanged and debated ideas. In the process of doing this, they broadened their understandings, which formed the basis for new allegiances. The Royal Society (see below) was a pioneer social institution in these respects. “Clubs” with similarly liberal characteristics formed in its wake, at least one club included Royal Society members. v
Before Kant’s death the spirit of the siècle des Lumières (literally, “century of the Enlightened”) had been spurned by Romantic idealists, its confidence in man’s sense of what was right and good mocked by revolutionary terror and dictatorship, and its rationalism decried as being complacent or downright inhumane. Even its achievements were critically endangered by the militant nationalism of the 19th century. Yet much of the tenor of the Enlightenment did survive in the liberalism, toleration, and respect for law that have persisted in European society. There was therefore no abrupt end or reversal of enlightened values.
Nor had there been such a sudden beginning as is conveyed by the critic Paul Hazard’s celebrated aphorism: “One moment the French thought like Bossuet; the next moment like Voltaire.” The perceptions and propaganda of the philosophes have led historians to locate the Age of Reason within the 18th century or, more comprehensively, between the two revolutions—the English of 1688 and the French of 1789—but in conception it should be traced to the humanism of the Renaissance, which encouraged scholarly interest in Classical texts and values. It was formed by the complementary methods of the Scientific Revolution, the rational and the empirical. Its adolescence belongs to the two decades before and after 1700 when writers such as Jonathan Swift were employing “the artillery of words” to impress the secular intelligentsia created by the growth in affluence, literacy, and publishing. Ideas and beliefs were tested wherever reason and research could challenge traditional authority. eb
***************************************************************