Diderot and the Encyclopædists (vol. 1 of 2)

CHAPTER III.. Early Writings.

EARLY WRITINGS.

Diderot's mismanagement of his own talents Apart from this, a great talker rather than a great writer A man of the Socratic type Hack-work for the booksellers The Philosophical Thoughts (1746) Shaftesbury's influence Scope of the Philosophical Thoughts On the Sufficiency of Natural Religion (1747) Explanation of the attraction of Natural Religion Police supervision over men of letters Two pictures of the literary hack Seizure of the Sceptic's Walk (1747) Its drift A volume of stories (1748) Diderot's view of the fate and character of women

CHAPTER IV.. The New Philosophy.

THE NEW PHILOSOPHY.

Voltaire's account of Cheselden's operation Diderot publishes the Letter on the Blind (1749) Its significance Condillac and Diderot Account of the Letter on the Blind The pith of it, an application of Relativity to the conception of God Saunderson of Cambridge Argument assigned to him Curious anticipation of a famous modern hypothesis Voltaire's criticism Effect of Diderot's philosophic position on the system of the Church Not merely a dispute in metaphysics Illustration of Diderot's practical originality Points of literary interest The Letter on Deaf Mutes (1751) Condillac's Statue Diderot imprisoned at Vincennes (1749) Rousseau's visit to him Breach with Madame de Puisieux Diderot released from captivity

CHAPTER V.. The Encyclopædia.

THE ENCYCLOPÆDIA. (1) ITS HISTORY.

Previous examples of the Encyclopædic idea True parentage of Diderot's Encyclopædia Origin of the undertaking Co-operation of D'Alembert: his history and character Diderot and D'Alembert on the function of literature Presiding characteristic of the Encyclopædia Its more eminent contributors The unsought volunteers Voltaire's share in it Its compliance with reigning prejudice Its aim, not literature but life Publication of first and second volumes (1751-52) Affair of De Prades Diderot's vindication of him (1752) Marks rupture between the Philosophers and the Jansenists Royal decree suppressing first two volumes (1752) Failure of the Jesuits to carry on the work Four more volumes published The seventh volume (1757) Arouses violent hostility The storm made fiercer by Helvétius's L'Esprit Proceedings against the Encyclopædia Their significance They also mark singular reaction within the school of Illumination Retirement of D'Alembert Diderot continues the work alone for seven years His harassing mortifications The Encyclopædia at Versailles Reproduction and imitations Diderot's payment

(2) GENERAL CONTENTS.

Transformation of a speculative into a social attack Circumstances of practical opportuneness Broad features of Encyclopædic revolution Positive spirit of the Encyclopædia Why we call it the organ of a political work Articles on Agriculture On the Gabelle and the Taille On Privilege On the Corveée On the Militia On Endowments, Fairs, and Industrial Guilds On Game and the Chase Enthusiasm for the details of industry Meaning of the importance assigned to industry and science Intellectual side of the change Attitude of the Encyclopædia to religion Diderot's intention under this head How far the scheme fulfilled his intention The Preliminary Discourse Recognition of the value of discussion And of toleration

(3) DIDEROT'S CONTRIBUTIONS.

Their immense confusion Constant insinuation of sound doctrines And of practical suggestions Diderot not always above literary trifling No taste for barren erudition On Montaigne and Bayle Occasional bursts of moralising Varying attitude as to theology The practical arts Second-hand sources Inconsistencies Treatment of metaphysics On Spinosa On Leibnitz On Liberty Astonishing self-contradiction Political articles On the mechanism of government Anticipation of Cobdenic ideas Conclusion

CHAPTER VI.. Social Life (1759-1770).

SOCIAL LIFE (1759-1770).

Diderot's relations with Madame Voland His letters to her His Regrets on My Old Dressing-gown Domestic discomfort His indomitable industry Life at Grandval Meditations on human existence Interest in the casuistry of human feeling Various sayings A point in rhetoric Holbach's impressions of England Two cases of conscience A story of human wickedness Method and Genius: an Apologue Conversation Annihilation Characteristic of the century Diderot's inexhaustible friendliness The Abbé Monnier Mademoiselle Jodin Landois Rousseau Grimm Diderot's money affairs Succour rendered by Catherine of Russia French booksellers in the eighteenth century Dialogue between Diderot and D'Alembert English opinion on Diderot's circle

CHAPTER VII.. The Stage.

THE STAGE.

In what sense Diderot the greatest genius of the century Mark of his theory of the drama Diderot's influence on Lessing His play, The Natural Son (1757) Its quality illustrated His sense of the importance of pantomime The dialogues appended to The Natural Son His second play, The Father of the Family (1758) One radical error of his dramatic doctrine Modest opinion of his own experiments His admiration for Terence Diderot translates Moore's Gamester On Shakespeare The Paradox on the Player Account of Garrick On the truth of the stage His condemnation of the French classic stage The foundations of dramatic art Diderot claims to have created a new kind of drama No Diderotian school Why the Encyclopædists could not replace the classic drama The great drama of the eighteenth century

CHAPTER VIII.. "rameau's Nephew."

"RAMEAU'S NEPHEW."

The mood that inspired this composition History of the text Various accounts of the design of Rameau's Nephew Juvenal's Parasite Lucian Diderot's picture of his original Not without imaginative strokes More than a literary diversion Sarcasms on Palissot The musical controversy

DIDEROT.

CHAPTER I.. Preliminary.

PRELIMINARY.

There was a moment in the last century when the Gallican church hoped for a return of internal union and prosperity. This brief era of hope coincided almost exactly with the middle of the century. Voltaire was in exile at Berlin. The author of the Persian Letters and the Spirit of Laws was old and near his end. Rousseau was copying music in a garret. The Encyclopædia was looked for, but only as a literary project of some associated booksellers. The Jansenists, who had been so many in number and so firm in spirit five-and-twenty years earlier, had now sunk to a small minority of the French clergy. The great ecclesiastical body at length offered an unbroken front to its rivals, the great judicial bodies. A patriotic minister was indeed audacious enough to propose a tax upon ecclesiastical property, but the Church fought the battle and won. Troops had just been despatched to hunt and scatter the Protestants of the desert, and bigots exulted in the thought of pastors swinging on gibbets, and heretical congregations fleeing for their lives before the fire of orthodox musketry. The house of Austria had been forced to suffer spoliation at the hands of the infidel Frederick, but all the world was well aware that the haughty and devout Empress-Queen would seize a speedy opportunity of taking a crushing vengeance; France would this time be on the side of righteousness and truth. For the moment a churchman might be pardoned if he thought that superstition, ignorance, abusive privilege, and cruelty were on the eve of the smoothest and most triumphant days that they had known since the Reformation.

We now know how illusory this sanguine anticipation was destined to prove, and how promptly. In little more than forty years after the triumphant enforcement of the odious system of confessional certificates, then the crowning event of ecclesiastical supremacy, Paris saw the Feast of the Supreme Being, and the adoration of the Goddess of Reason. The Church had scarcely begun to dream before she was rudely and peremptorily awakened. She found herself confronted by the most energetic, hardy, and successful assailants whom the spirit of progress ever inspired. Compared with the new attack, Jansenism was no more than a trifling episode in a family quarrel. Thomists and Molinists became as good as confederates, and Quietism barely seemed a heresy. In every age, even in the very depth of the times of faith, there had arisen disturbers of the intellectual peace. Almost each century after the resettlement of Europe by Charlemagne had procured some individual, or some little group, who had ventured to question this or that article of the ecclesiastical creed, to whom broken glimpses of new truth had come, and who had borne witness against the error or inconsistency or inadequateness of old ways of thinking. The questions which presented themselves to the acuter minds of a hundred years ago, were present to the acuter minds who lived hundreds of years before that. The more deeply we penetrate into the history of opinion, the more strongly are we tempted to believe that in the great matters of speculation no question is altogether new, and hardly any answer is altogether new. But the Church had known how to deal with intellectual insurgents, from Abelard in the twelfth century down to Giordano Bruno and Vanini in the seventeenth. They were isolated; they were for the most part submissive; and if they were not, the arm of the Church was very long and her grasp mortal. And all these meritorious precursors were made weak by one cardinal defect, for which no gifts of intellectual acuteness could compensate. They had the scientific idea, but they lacked the social idea. They could have set opinion right about the efficacy of the syllogism, and the virtue of entities and quiddities. They could have taught Europe earlier than the Church allowed it to learn that the sun does not go round the earth, and that it is the earth which goes round the sun. But they were wholly unfitted to deal with the prodigious difficulties of moral and social direction. This function, so immeasurably more important than the mere discovery of any number of physical relations, it was the glory of the Church to have discharged for some centuries with as much success as the conditions permitted. We are told indeed by writers ignorant alike of human history and human nature, that only physical science can improve the social condition of man. The common sense of the world always rejects this gross fallacy. The acquiescence for so many centuries in the power of the great directing organisation of Western Europe, notwithstanding its intellectual inadequateness, was the decisive expression of that rejection.

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