Theme Of Optimism In Candide

While the notion of optimism is seldom brought to attention on a daily basis, it is actually an integral part of the human experience, even among those who claim to be particularly rational. In fact, it serves as a sort of Chicken Soup for the Soul, for society. Of course, rather than being a series of inspirational books, optimism quite literally gives off the comfort of warm soup on a cold and dreary day- wafting in the possibility of hope and the sentiment that this is the “best of all possible worlds.” It is this comfort that people cling to in times of strife, be it a death of a loved one, or even something as typical as a missed bus. The prevalence of optimism began in 1710, when Gottfried Leibniz asserted that the actual world was as

close to perfection as possible, based on the contention that if God is omnipotent, omniscient, and omnibenevolent, the world he created must be as well (Pust). However, like most philosophies, this was challenged by those who followed rationalist ideology. In fact, Voltaire’s Candide is a satire especially dedicated to ridiculing Leibniz’ contentions, as proven by the title’s other translations including, Candide: or Optimism. By cleverly maneuvering the humor of horatian satire to lighten the blow of criticising such a religiocentric philosophy, Voltaire’s Candide utilizes the character Dr. Pangloss, a follower of Leibniz’ philosophies, to highlight the absurdity of optimistic thought. Furthermore, he proves the uselessness of the philosophic speculation that optimism encourages in actually improving the conditions of individual lives, as well as its failure to improve society as a whole.

Optimism provides comfort in grim times by guaranteeing that whatever negative experience occurs is the best possible outcome. Furthermore, it maintains that even pleasant occurrences can happen from inaction, purely because of fate. However, this can also be a dangerous sentiment, in that rather than having the free will to change fate and take action, optimism discourages actual change caused by individual action. Since everything is predetermined by God, there is no reason to even attempt to change fate. Voltaire emphasizes this downfall in Candide, through Pangloss’ refusal to take any sort of action, regardless of the situation at hand. This is demonstrated subtly through the name “Pangloss,” which translates to “all tongue” in Greek (Merriam-Webster). This contributes to the humor of the novel, in that the name is especially fitting for this character, who boasts optimism to a magnified amount. Voltaire demonstrates the absurdity of this quality when James the Anabaptist falls off the side of a ship after saving a sailor from drowning. When Candide is about to jump in to save the Anabaptist, Pangloss stops him and claims that “the Bay of Lisbon had been made on purpose for the Anabaptist to be drowned” (Voltaire, 10). Rather than saving the Anabaptist, Pangloss nearly encourages his death based on the contention that it was meant to be and predetermined by God in the first place- an absurd notion. Furthermore, Voltaire proves that the lives of kind and rational people are damaged by those who follow optimistic theory. This is further proven by the fact that Voltaire portrays James as the archetypal “good Christian.” Christians during this time period were not particularly fond of optimism, as it ignored key tenants including original sin. Through the death of James, Voltaire shows that optimism’s downfalls are dangerous enough to lead to the deaths of even those who are kind and Christian. While it is certainly an exaggeration that optimistic thought will lead to the deaths of many, Voltaire exemplifies that not only is optimism absurd in its selfishness, but it does not contribute to improving lives- only harming them. Furthermore, while criticizing optimist theory, Voltaire also subtly criticizes the Church. In this instance, the Christians, represented by John, emphasize goodwill to an absurd degree- going after a drowning man in the middle of the storm. This is particularly ironic, considering the hypocrisy and corruption of the Church during this time. Ultimately, Voltaire exposes optimism as promoting egocentrism, and furthermore, dangerous to other individuals as well.

While optimism can be particularly self-centered, it does not provide much rational or real comfort in the presence of disastrous events that demand some form of action to be taken. Voltaire expands on this notion by building upon Pangloss being “all tongue.” Following the shipwreck of the boat, Candide is injured. He asks Pangloss, “get me a little wine and oil; I am dying.” Yet, Pangloss rambles on with “This concussion of the earth is no new thing...The city of Lima, in America, experienced the same convulsions last year; the same cause, the same effects; there is certainly a train of sulphur under ground from Lima to Lisbon” (Voltaire, 11). This rambling is in no way comforting to Candide, as it is irrelevant to the situation, and also shows a complete lack of action. Through this passage, Voltaire ridicules philosophers of optimism, and the pseudo-intelligence they boast. Intelligence is very much determined by context, and in this instance, Pangloss’ “intelligence” is malapropos. This is also an exaggeration of optimism, in that very few people would discuss irrelevant topics when someone is dying before their eyes- further proving its absurdity. By satirizing optimistic philosophers, Voltaire proves that the philosophical speculation that accompanies optimism does not serve any benefit when action is needed.

The refusal of action that optimism promotes is also useless when it comes to improving individual lives, and giving meaning to them.

If everything is predetermined, optimism lead to the interpretation that we may as well not do anything at all, since we do not determine our fate. This in turn encourages laziness and provides no improvement to individual lives. At the end of the novel, Candide realizes that hard work is the only true happiness in life. Regardless of fate, it is action and hard work that are truly worthwhile. Pangloss tells Candide, “There is a concatenation of events in this best of all possible worlds: for if you had not been kicked out of a magnificent castle for love of Miss Cunegonde: if you had not been put into the Inquisition...you would not be here eating preserved citron and pistachio-nuts” (Voltaire, 87). As Pangloss lists the many hellish events that have occurred to Candide, Voltaire exemplifies the absurdity of the notion that fate puts us where we are today. The contrast of many negative events with the one minor positive of eating dried citrons and candied almonds is humorous, as no amount of preserved citrons is worth being near death. Furthermore, it is an exaggeration on the optimistic notion that “everything is for the best.” Voltaire ultimately contends that it is not fate that controls life, but action instead. He contrasts the inaction promoted by optimism through the farmer, who claims that through cultivating his farm, the labour preserves him “from three great evils- weariness, vice, and want” (Voltaire, 86). While the old man does not have much wealth or property, he has what makes people truly happy- labour and action- whereas philosophical speculation only leads to mental weariness and distaste, as everything is predetermined. Ultimately, Voltaire exemplifies that labour and human action serve to improve individual lives and society, while optimistic theory provides no true

advancement.

On the surface, optimism appears to be an incredibly comforting philosophy. After all, it is much easier to live life when we know that an omnipotent being created every event in our lives with the intention that everything is for the best. In Candide, Voltaire is able to contradict this rather inviting sentiment through satire and “thoughtful laughter”, which allow for him to exemplify the downsides and dangers of optimism through highly exaggerated scenarios. Despite optimism’s alluring traits, satire allows for Voltaire’s readers to be more responsive towards his arguments, regardless of how grand optimism may seem on the surface. Furthermore, Voltaire’s contentions that optimism is absurd in more dire situations is an argument that is still valid in present day. Today, society views optimism as a positive character trait, to the point in which any form of rationality is considered pessimistic and unattractive. Yet often, rationality is necessary in times of strife as well. In fact, in some situations, wallowing in misery can be more comforting than optimism itself. While we certainly should not dote on misery for too long, we must accept our hardships and work towards changing our situation; ultimately, optimism cannot provide the lifelong lasting comfort that action and hard work yield.