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Age of Enlightenment

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The Age of Enlightenment (Template:Lang-fr; Template:Lang-de; Template:Lang-pl; Template:Lang-es) was an eighteenth-century movement in European and American philosophy, or the longer period including the Age of Reason. The term can more narrowly refer to the intellectual movement of The Enlightenment, which advocated Reason as the primary basis of authority. Developing in France, Britain and Germany, its sphere of influence also included Austria, Italy, the Netherlands, Poland, Russia, Scandinavia, Spain and, as a matter of fact, the whole of Europe.


Many of the United States' Founding Fathers were also heavily influenced by Enlightenment-era ideas, particularly in the religious sphere (Deism) and, in parallel with classical liberalism in the politics sphere (which had a major influence on the United States Bill of Rights).

The era is generally agreed to have ended around the year 1800 and the beginning of the Napoleonic Wars (1804-15).

History

The Enlightenment is often closely linked with the arriving of Scientific Revolution, for both movements emphasized reason, science, and rationality, while the former also sought their application in comprehension of divine or natural law. Inspired by the revolution of knowledge commenced by Galileo and Newton, and in a climate of increasing disaffection with repressive rule, Enlightenment thinkers believed that systematic thinking might be applied to all areas of human activity, carried into the governmental sphere in their explorations of the individual, society and the state. Its leaders believed they could lead their states to progress after a long period of tradition, irrationality, superstition, and tyranny which they imputed to the Middle Ages. The movement helped create the intellectual framework for the American and French Revolutions, Poland's Constitution of May 3, 1791, the Latin American independence movement, the Greek national independence movement and the later Balkan independence movements against the Ottoman Empire, and led to the rise of classical liberalism, democracy, and capitalism.

The Enlightenment is matched with the high baroque and classical eras in music, and the neo-classical period in the arts. It receives modern attention as a central model for many movements in the modern period. Another important movement in 18th-century philosophy, closely related to it, focused on belief and piety. Some of its proponents, such as George Berkeley, attempted to demonstrate rationally the existence of a supreme being. Piety and belief in this period were integral to the exploration of natural philosophy and ethics, in addition to political theories of the age. However, prominent Enlightenment philosophers such as Thomas Paine, Voltaire, Jean-Jacques Rousseau, and David Hume questioned and attacked the existing institutions of both Church and State. The 19th century also saw a continued rise of empiricist ideas and their application to political economy, government and sciences such as physics, chemistry and biology.

The boundaries of the Enlightenment cover much of the seventeenth century as well, though others term the previous era "The Age of Reason." For the present purposes, these two eras are split; however, it is acceptable to think of them joined as one long period.

Europe had been ravaged by religious wars; when peace in the political situation had been restored, after the Peace of Westphalia and the English Civil War, an intellectual upheaval overturned the accepted belief that mysticism and revelation are the primary sources of knowledge and wisdom—which was blamed for fomenting political instability. Instead, (according to those that split the two periods), the Age of Reason sought to establish axiomatic philosophy and absolutism as foundations for knowledge and stability. Epistemology, in the writings of Michel de Montaigne and René Descartes, was based on extreme skepticism and inquiry into the nature of "knowledge." The goal of a philosophy based on self-evident axioms reached its height with Baruch (Benedictus de) Spinoza's Ethics, which expounded a pantheistic view of the universe where God and Nature were one. This idea then became central to the Enlightenment from Newton through to Jefferson. The ideas of Pascal, Leibniz, Galileo and other philosophers of the previous period also contributed to and greatly influenced the Enlightenment; for instance, according to E. Cassirer, Leibniz’s treatise On Wisdom "... identified the central concept of the Enlightenment and sketched its theoretical programme" (Cassirer 1979: 121–23). There was a wave of change across European thinking, exemplified by Newton's natural philosophy, which combined mathematics of axiomatic proof with mechanics of physical observation, a coherent system of verifiable predictions, which set the tone for what followed Newton's Philosophiae Naturalis Principia Mathematica in the century after.

The Age of Enlightenment is also prominent in the history of Judaism, perhaps because of its conjunction with increased social acceptance of Jews in some western European states, especially those who were not orthodox or who converted to the officially sanctioned version of Christianity.

Conflicts

As with theology, philosophy became a source of partisan debate, with different schools attempting to develop rationales for their viewpoints, which then, in turn, became generally accepted. Thus philosophers such as Spinoza searched for a metaphysics of ethics. This trend later influenced was not pietism and eventually transcendental searches such as those by Immanuel Kant.

Religion was linked to another concept which inspired a great amount of Enlightenment thought, namely the rise of the Nation-state. In medieval and Renaissance periods, the state was restricted by the need to work through a host of intermediaries. This system existed because of poor communication, where localism thrived in return for loyalty to some central organization. With the improvements in transportation, organization, navigation and finally the influx of gold and silver from trade and conquest, however, the state assumed more and more authority and power. Intellectuals responded with a series of theories on the purpose of, and limits of state power. Therefore, during The Enlightenment absolutism was cemented and a string of philosophers reacted by advocating limitation, from John Locke onward, who influenced both Voltaire and Jean-Jacques Rousseau. Enlightenment ideas influenced organizations seeking to affect state and social development, such as religion. And they ultimately had a profound effect on the actions of politically active individuals worldwide.

Within the period of the Enlightenment, these issues began to be explored in the question of what constituted the proper relationship of the citizen to the monarch or the state. The idea that society is a contract between individual and some larger entity, whether society or state, continued to grow throughout this period. A series of philosophers, including Rousseau, Montesquieu and Jefferson advocated this idea. Furthermore, thinkers of this age advocated the idea that nationality had a basis beyond mere preference. Philosophers such as Johann Gottfried von Herder reasserted the idea from Greek antiquity that language had a decisive influence on cognition and thought, and that the meaning of a particular book or text was open to deeper exploration based on deeper connections, an idea now called hermeneutics. The original focus of his scholarship was to delve into the meaning in the Bible and in order to gain a deeper understanding of it. These two concepts — of the contractual nature between the state and the citizen, and the reality of the nation beyond that contract, had a decisive influence in the development of liberalism, democracy and constitutional government which followed.

At the same time, the integration of algebraic thinking, acquired from the Islamic world over the previous two centuries, and geometric thinking which had dominated Western mathematics and philosophy since at least Eudoxus, precipitated a scientific and mathematical revolution. Sir Isaac Newton's greatest claim to prominence came from a systematic application of algebra to geometry, and synthesizing a workable calculus which was applicable to scientific problems. The Enlightenment was a time when the solar system was truly discovered: with the accurate calculation of orbits, such as Halley's comet, the discovery of the first planet since antiquity, Uranus by William Herschel, and the calculation of the mass of the Sun using Newton's theory of universal gravitation. These series of discoveries had a momentous effect on both pragmatic commerce and philosophy. The excitement engendered by creating a new and orderly vision of the world, as well as the need for a philosophy of science which could encompass the new discoveries, greatly influenced both religious and secular ideas. If Newton could order the cosmos with natural philosophy, so, many argued, could political philosophy order the body politic.

Within the Enlightenment, two main theories contended to be the basis of that ordering: divine right and natural law. It might seem that divine right would yield absolutist ideas, and that natural law would lead to theories of liberty. The writing of Jacques-Benigne Bossuet (1627-1704) set the paradigm for the divine right: that the universe was ordered by a reasonable God, and therefore his representative on earth had the powers of that God. The orderliness of the cosmos was seen as proof of God; therefore it was a proof of the power of monarchy. Natural law began, not as a reaction against divinity, but instead, as an abstraction: God did not rule arbitrarily, but through natural laws that he enacted on earth. Thomas Hobbes, though an absolutist in government, drew this argument in Leviathan. Once the concept of natural law was invoked, however, it took on a life of its own. If natural law could be used to bolster the position of the monarchy, it could also be used to assert the rights of subjects of that monarch, that if there were natural laws, then there were natural rights associated with them, just as there are rights under man-made laws.

What both theories had in common was the need for an orderly and comprehensible function of government. The "Enlightened Despotism" of, for example, Catherine the Great of Russia and Frederick the Great of Prussia (a state within The Holy Roman Empire of the German Nation), is not based on mystical appeals to authority, but on the pragmatic invocation of state power as necessary to hold back chaotic and anarchic warfare and rebellion. Frederick the Great was raised by his French governess, importing the Enlightenment to "Germany." Regularization and standardization were seen as good things because they allowed the state to reach its power outwards over the entirety of its domain and because they liberated people from being entangled in endless local custom. Additionally, they expanded the sphere of economic and social activity.

Thus rationalization, standardization and the search for fundamental unities occupied much of the Enlightenment and its arguments over proper methodology and nature of understanding. The culminating efforts of the Enlightenment: for example the economics of Adam Smith, the physical chemistry of Antoine Lavoisier, the idea of evolution pursued by Johann Wolfgang Goethe, the declaration by Jefferson of inalienable rights, in the end overshadowed the idea of divine right and direct alteration of the world by the hand of God. Development in the philosophy of the Enlightenment was also the basis for overthrowing the idea of a completely rational and comprehensible universe, and led, in turn, to the metaphysics of Hegel and Romanticism.

Influence

The Enlightenment occupies a central role in the justification for the movement known as modernism. The neo-classicizing trend in modernism came to see itself as a period of rationality which overturned established traditions, analogously to the Encyclopaediasts and other Enlightenment philosophers. A variety of 20th-century movements, including liberalism and neo-classicism, traced their intellectual heritage back to the Enlightenment, and away from the purported emotionalism of the 19th century. Geometric order, rigor and reductionism were seen as Enlightenment virtues. The modern movement points to reductionism and rationality as crucial aspects of Enlightenment thinking, of which it is the heir, as opposed to irrationality and emotionalism. In this view, the Enlightenment represents the basis for modern ideas of liberalism against superstition and intolerance. Influential philosophers who have held this view include Jürgen Habermas and Isaiah Berlin.

This view asserts that the Enlightenment was the point when Europe broke through what historian Peter Gay calls "the sacred circle," whose dogma had circumscribed thinking. The Enlightenment is held to be the source of critical ideas, such as the centrality of freedom, democracy and reason as primary values of society. This view argues that the establishment of a contractual basis of rights would lead to the market mechanism and capitalism, the scientific method, religious tolerance, and the organization of states into self-governing republics through democratic means. In this view, the tendency of the philosophes in particular to apply rationality to every problem is considered the essential change. From this point on, thinkers and writers were held to be free to pursue the truth in whatever form, without the threat of sanction for violating established ideas.

With the end of the Second World War and the rise of post-modernity, these same features came to be regarded as liabilities - excessive specialization, failure to heed traditional wisdom or provide for unintended consequences, and the romanticization of Enlightenment figures - such as the Founding Fathers of the United States, prompted a backlash against both Science and Enlightenment based dogma in general. Philosophers such as Michel Foucault are often understood as arguing that the Age of Reason had to construct a vision of unreason as being demonic and subhuman, and therefore evil and befouling, whence by analogy to argue that rationalism in the modern period is, likewise, a construction. In their book, Dialectic of Enlightenment, Max Horkheimer and Theodor Adorno wrote a penetrating critique of what they perceived as the contradictions of Enlightenment thought: Enlightenment was seen as being at once liberatory and through the domination of instrumental rationality, tending towards totalitarianism.

Alternatively, the Enlightenment was used as a powerful symbol to argue for the supremacy of rationalism and rationalization, and therefore any attack on it was connected to despotism and madness, for example in the writings of Gertrude Himmelfarb.

Important figures

  • Balthasar Bekker (1634 - 1698) Dutch, a key figure in the Early Enlightenment. In his book De Philosophia Cartesiana (1668) Bekker argued that theology and philosophy each had their separate terrain and that Nature can no more be explained from Scripture than can theological truth be deduced from Nature.
  • Robert Hooke (1635 - 1703) English, probably the leading experimenter of his age, Curator of Experiments for the Royal Society. Performed the work which quantified such concepts as Boyle's Law and the inverse-square nature of gravitation, father of the science of microscopy.
  • Thomas Abbt (1738-1766) German. Promoted what would later be called Nationalism in Vom Tode für's Vaterland (On dying for one's nation).
  • Pierre Bayle (1647-1706) French. Literary critic known for Nouvelles de la république des lettres and Dictionnaire historique et critique.
  • G.L. Buffon (1707-1788) French. Author of L'Histoire Naturelle who considered Natural Selection and the similarities between humans and apes.

See also

Further Reading

  • Henry F. May The Enlightenment in America (New York: Oxford University Press, 1976)
  • Ernst Cassirer, The Philosophy of the Enlightenment, Princeton University Press 1979
  • Mark Hulluing Autocritique of Enlightenment: Rousseau and the Philosophes 1994
  • Gay Peter. The Enlightenment: An Interpretation. New York: W. W. Norton & Company, 1996
  • Redkop, Benjamin, The Enlightenment and Community, 1999
  • Melamed, Yitzhak Y, Salomon Maimon and the Rise of Spinozism in German Idealism, Journal of the History of Philosophy, Volume 42, Issue 1
  • Porter, Roy The Enlightenment 1999
  • Jacob, Margaret Enlightenment: A Brief History with Documents 2000
  • Thomas Munck Enlightenment: A Comparative Social History, 1721-1794
  • Arthur Herman How the Scots Invented the Modern World: The True Story of how Western Europe's Poorest Nation Created Our World and Everything in It 2001
  • Stuart Brown ed., British Philosophy in the Age of Enlightenment 2002
  • Alan Charles Kors, ed. Encyclopedia of the Enlightenment. 4 volumes. Oxford: Oxford University Press, 2003
  • Buchan, James Crowded with Genius: The Scottish Enlightenment: Edinburgh's Moment of the Mind 2003
  • Bernard Dieterle, Manfred Engel (ed.), The Dream and the Enlightenment / Le Rêve et les Lumières. Paris: Honoré Champion 2003, ISBN 2-7453-0672-3.
  • Louis Dupre The Enlightenment & the Intellctural Foundations of Modern Culture 2004
  • Himmelfarb, Gertrude The Roads to Modernity: The British, French, and American Enlightenments, 2004
  • Stephen Eric Bronner Interpreting the Enlightenment: Metaphysics, Critique, and Politics, 2004
  • Jonathan Hill, Faith in the Age of Reason, Lion/Intervarsity Press 2004
  • Stephen Eric Bronner The Great Divide: The Enlightenment and its Critics
  • The London Philosophy Study Guide offers many suggestions on what to read, depending on the student's familiarity with the subject: Modern Philosophy
  • Dictionary of the History of Ideas: The Enlightenment
  • Dictionary of the History of Ideas: The Counter-Enlightenment
  • Introduction to the Enlightenment
  • The greatest works of Enlightenment Literature
  • Template:Fr"'L'esprit des Lumières a encore beaucoup à faire dans le monde d'aujourd'hui' by [[Tzvetan Todorov]]". Le Monde. March 4, 2006. {{cite news}}: URL–wikilink conflict (help)


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