Voltaire and Toleration
In Voltaire’s Essay on Toleration, he discuses the “Calas Affair” one of the most influential controversies during the eighteenth century. Voltaire argues from the point of reason against the religious eccentric masses that condemned an innocent man to torture and death. Voltaire disagreed with the lack of evidence in the trial, the influence of mass religious hysteria, and the obvious wrongful killing of an innocent man. The justice system in Toulouse like much of France was heavily influenced by the aristocracy and after the revocation of The Edict of Nantes, France had taken a step back in the fight for religious tolerance. Voltaire’s need was to identify the wrong doing in the trial and bring religious tolerance
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Voltaire born Francois-Marie Arouet was a French enlightenment writer, who belived in the separation of church and state and equality for all religions. Gay wrote of Volataire, “Voltaire was a propagandist, but he liked to conduct his campaigns with facts- dramatized, simplified, tailored, but still facts” (276). As an enlightenment writer Voltaire believed in reason and science as a guide for courts, society and religion. Voltaire looked for reason behind the masses turning on Calas and his family and why the Catholic church further supported this infactual account of events that would lead to Calas’s death. Voltaire turns to the festival in Toulouse as the main source of fanaticism and persecution of Calas. He stated, “ What contributed most to his fate was the approach of that singular festival which the people of Toulouse hold every year in memory of the massacre of four thousand Hugenots”(6). Voltaire believed from his perspective using reason that the hype around this case was mainly sourced by the coming festival. This festival according to Voltaire would elevate the masses superstitions, hatred and lack of guilt in condemning Calas to death. Voltaires personal repulsion with this case fed his writings against the French courts system and furthered his search for
To begin studying the decline of witchcraft prosecutions it is important to note the changes in judicial methods. Levack addresses this 'because in most cases it was the objections to witchcraft prosecutions on legal and judicial grounds that first led to their reduction in numbers.' This suggests that the Scientific Revolution and Reformation were actually less significant in initiating the decline. However, the nature of judicial reform actually relied heavily on a new mental outlook. This is highlighted by a growing...
Throughout Voltaire’s Candide, the implications of religious symbols and figures are used to satirize the philosophy of paternal optimism by highlighting hypocrisy in the Church. The role of the Church in historical context offers significant insight into the analysis of the text. Candide was written in 1759, a period where people started questioning the authority of the Church to explore reason as a means for acquiring knowledge. With this in mind, Candide’s religious implications are relevant with consideration to the time period. By stressing the theme of institutional hypocrisy and separation between the Church and religious values, Voltaire invalidates the Church’s role as a supreme authority and thus addresses man’s need for an altered
In chapter 5 of Candide, the Enlightenment and the birth of tolerance were on full display. In Candide, the Enlightenment thinkers’ view of the optimum world is challenged through the shipwreck and the satiric explanations of the Lisbon Bay and Lisbon Earthquake. Voltaire continues to use ironically tragic events to test Pangloss’s optimistic philosophy, which attempts to explain evil. The use of grotesque and naive behavior between individuals in this chapter makes the reader question Pangloss’s irrational thinking with the cause and effects of the events.
...t to the accusations brought under the new Martin Guerre. Jean de Coras was proven to have had Protestant ties, and was eventually killed for them. (100) However, he was also a very learned, educated, and passionate man with an upstanding career in law and, after the case of Martin Guerre, the literary world. The idea that someone of so high a rank embraced the new religion shows that its influence at the time cannot be ignored.
In 1552, De Coras became a member of the Toulouse parliament and participated in the famous trial of Martin Guerre. His document recorded the trial as a first hand witness, and participant of the case. The document Memorable Decision of the High Court of Toulouse was published October 7, 1571, in Romance of Real Life. De Coras’s document recounts the dissertation of Martin Guerre from his wife, Arnault du Tilh tricking his way into attaining Martin Guerre’s property, and wife Bertrande for four years before incidents would arise to cause doubt among the wife and family De Coras would go on to recount his observations of the uncle’s case against Tilh for being an imposter, and the verdict that would send Tilh to the
Voltaire went to prison twice and spent multiple years in exile. The experiences he went through in his lifetime helped him develop his views on religion. He believed that everyone had the right to choose their religion and be free to practice that religion where they want. There would be conflicts between religious citizens and the government if there wasn’t freedom of religion. This choice should be available in England, according to Voltaire, to prevent problems from arising. “If one religion only were allowed in England, the government would very possibly become arbitrary; if there were two, the people would cut one another's throats; but as there are such multitude, they all live happy and in peace.” The choice of religion belongs solely to the individual and shouldn’t be able to be taken away from a
The world, through different means, will always try to degrade people’s existence, but it’s up to us to rise up and act. For Nietzsche, Beauvoir and Voltaire, people should act and take the responsibilities. According to Nietzsche, people give meaning to their life by growing spontaneously, seeking out to say ‘yes’ to life to saturate it with happiness and passion. For Beauvoir, people, especially women, give their life meaning by not condemning to immanence, instead affirming their independence and transcending themselves to justify their existence. As per Voltaire, excessive optimism fades one’s sense of responsibility, taking away his or her freedom to take productive action. For Voltaire, optimism is good only when it compels people to take action, and bad when it forces people into believing that failure is inevitable.
A great philosopher Liebnitz once said that this is the best possible of all worlds. Voltaire disagrees. In Voltaire's Candide, the impartial narrator travels to distant lands and experiences a range of extremes. After having spent a great deal of time away from his homeland, and having seen more than most people see in a lifetime, the narrator is forced to conclude that this may not be the best possible world because of the reality of evil. Voltaire relates this point very effectively through his mastery of language and the choices he makes, both gramatically and content-related.
Each chapter of Candide is a part of the story which Voltaire carefully expresses his concerns and criticism of 18th century society. Chapter 11 “The History of the old women” in particular criticises the pre-modern era in regards to religion. The enlightenment period called for freedom of religion from many philosophers ...
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been founded within agreement there remains interpretations that expand on the central beliefs. Through examining multiple arguments a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding three different interpretations will be presented. These interpretations which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries: A Sociologist’s Perspective,” share various opinions while developing their own theories. The comparison of these observations will focus upon why the witch trials occurred when they did, why did they stop when they did, why did the witch trials occur when they did, and who was persecuted and who was responsible for the identification and punishing of witches.
Voltaire's Candide uses anti-heroism as an object of mockery against the philosophers of the Enlightenment. Candide, the hero of the novel travels around the world where he encounters many difficulties. During his travels, he sticks to the teaching of his tutor, Doctor Pangloss, believing that "everything is for the best" (3). Voltaire points out the illogicality of this doctrine, "if Columbus had not caught, on an American island, this sickness which attacks the source of generation [...] we should have neither chocolate or cochineal" (8). The sheer stupidity of these illogical conclusions points out Voltaire's problem with most optimists: the illogical degree to which they would carry their doctrine. Voltaire would argue that noses were not designed for spectacles, but rather spectacles were designed for preexisting noses. Pangloss's interpretation of cause and effect is so ignorant as to be comical. While Candide tells an interesting story, it is more important as a satire. However, this does not prove Voltaire is a pessimist.
... to make you commit injustices.” Voltaire studied natural sciences and reason because he was against supestition. Although he advocated religious tolerance, he believed that any one church should not have absolute power. By the time he was executed, he had already brought about the end of the power and right of the church to torture France. People in France still are not as faithful to the Catholic Church as they had been before Voltaire had introduced them to the idea of “reasoning”.
“Ecrasons l’infame,” which is interpreted, “We must crush the vile thing.” This is the expression Voltaire used to articulate his feelings for organized religion. With many natural theists soon to follow his path, Voltaire expressed his hatred for cultural religions, opting for a universal God of nature. Given a few more centuries, Darwin would have given Voltaire the scientific theory to support his desire for atheism. But alas, with no other theory in place, intelligent individuals of 18th century France were forced to use creationism to explain the world in its beauty and organization. This, as previously stated, was not a problem for Voltaire. His issue was the moral implications that separated religious groups, often to the point of war with one another. Religious intolerance was a subject he dealt with in many of his works, especially Candide. The religious characters in this work were mostly negative with the exception of Brethren predecessor, the Anabaptist, and the old woman. His opinion of various religions was also established in Candide, although it was simply a vague one, clumping all organized religions into an “evil superstitions” category. The conclusion of this work also gave us insight on Voltaire’s view of religion as either positive or detrimental to society and the individual.
The trial and conviction of Meursault represents the main ideals of absurdism, that truth does not exist, and life is precious. The jury’s attempt to place a proper verdict on Meursault is compared to mankind’s futile attempt to find order in an irrational universe. Because there is no real truth in the trial, the verdict was unfair and illogical. Camus uses his beliefs of truth not existing and life being precious to point out the absurdity of the judicial system, and suggest the abolishment of the death penalty.
According to Foucault, the penal justice system in the eighteenth century followed one fundamental principle: there should be no punishment without an explicit law and an explicit behavior violating the law (Foucault, “Truth and Juridical Forms” 56). Th...