Philosophers From France

""My Father, it is dark!" "Child, take my hand, Cling close to me; I'll lead thee through the land, Trust my all-seeing care, so shalt thou stand 'Midst glory bright above." Can we be unsafe where God has placed us, and where He watches over us as a parent a child that he loves?"

"We must bear our crosses; self is the greatest of them all. If we die in part every day of our lives, we shall have but little to do on the last. O how utterly will these little daily deaths destroy the power of the final dying!"

"Quiconque est capable de mentir est indigne d'être compté au nombre des hommes; et quiconque ne sait pas se taire est indigne de gouverner."

"Tout le genre humain n’est qu’une famille dispersée sur la face de toute la terre. Tous les peuples sont frères, et doivent s’aimer comme tels."

"Les hommes sont fort à plaindre d'avoir à être gouvernés par un roi, qui n'est qu'homme semblable à eux; car il faudroit des dieux pour redresser les hommes. Mais les rois ne sont pas moins à plaindre, n'étant qu'hommes, c'est-à-dire foibles et imparfaits, d'avoir à gouverner cette multitude innombrable d'hommes corrompus et trompeurs."

"The river of grace, it is true, is not dried up; but often, in order to water new lands, it diverts its course and leaves only dry sand in the old canal. Faith has not died out, I admit; but it is not bound to any of the places it illumines; it leaves behind it a frightful night for those who have scorned the day, and it carries rays of light to purer eyes."

"Sur-tout ne vous laissez point ensorceler par les attraits diaboliques de la géométrie."

"L'humilité produit le support d'autrui. La vue seule de nos misères peut nous rendre compatissants et indulgents pour celles d'autrui"

"Jesus Christ was born in a stable; He was obliged to fly into Egypt; thirty years of His life were spent in a workshop; He suffered hunger, thirst, and weariness; He was poor, despised, and miserable; He taught the doctrines of heaven, and no one would listen. The great and the wise persecuted and took Him, subjected Him to frightful torments, treated Him as a slave, and put Him to death between two malefactors, having preferred to give liberty to a robber, rather than to suffer Him to escape. Such was the life which our Lord chose; while we are horrified at any kind of humiliation, and cannot bear the slightest appearance of contempt."

"When you come to be sensibly touched, the scales will fall from your eyes; and by the penetrating eyes of love you will discern that which your other eyes will never see."

"Toutes les guerres sont civiles; car c'est toujours l'homme contre l'homme qui répand son propre sang, qui déchire ses propres entrailles."

"Je proteste que personne n'admire Cicéron plus que je fais: il embellit tout ce qu’il touche."

"Le bon historien n'est d'aucun temps ni d'aucun pays: quoiqu'il aime sa patrie, il ne la flatte jamais en rien."

"Les traités de paix ne couvrent rien, lorsque vous êtes le plus fort, & que vous réduisez vos voisins à signer le traité pour éviter de plus grands maux: alors il signe comme un particulier donne sa bourse à un voleur qui lui tient le pistolet sur la gorge."

"Let us endeavor to commence every enterprise with a pure view to the glory of God, continue it without distraction, and finish it without impatience."

"D'ordinaire, ceux qui gouvernent les enfants ne leur pardonnent rien, et se pardonnent tout à eux-mêmes."

"Remarquez un grand défaut des éducations ordinaires: on met tout le plaisir d'un côté , et tout l'ennui de l'autre; tout l'ennui dans l'étude, tout le plaisir dans les divertissements."

"Nous verrons à sa lumière, dans l'éternité, que ce que nous désirions nous eût été funeste, et que ce que nous voulions éviter était essentiel à notre bonheur."

"A cross borne in simplicity, without the interference of self-love to augment it, is only half a cross. Suffering in this simplicity of love, we are not only happy in spile of the cross, but because of it; for love is pleased in suffering for the Well Beloved, and the cross which forms us into His image is a consoling bond of love."

"One of the principle causes is that the modern world has made the clerc into a citizen, subject to all the responsibilities of a citizen, and consequently to despise lay passions is far more difficult for him than for his predecessors."

"If shame is cried upon him, … he will point out … that today he has to earn his living, and that it is not his fault if he is eager to support the class which takes a pleasure in his productions."

"The true clerc is Vauvenargues, Lamarck, Fresnel, … Spinoza, Schiller, Baudelaire, César Franck, who were never diverted from single-hearted adoration of the beautiful and the divine by the necessity of earning their daily bread. But such clercs are inevitably rare. … The rule is that the living creature condemned to struggle for life turns to practical passions, and thence to the sanctifying of those passions."

"Since the Greeks the predominant attitude of thinkers towards intellectual activity was to glorify it insofar as (like aesthetic activity) it finds its satisfaction in itself, apart from any attention to the advantages it may procure. Most thinkers would have agreed with … Renan’s verdict that the man who loves science for its fruits commits the worst of blasphemies against that divinity. … The modern clercs have violently torn up this charter. They proclaim the intellectual functions are only respectable to the extent that they are bound up with the pursuit of concrete advantage."

"From his loftiest pulpit the modern clerc assures man that he is great in proportion as he is practical."

"Teachers … preach “the superiority of the intelligence”; but they preach it because in their opinion it is the intelligence which shows us the actions required for our interests, i.e. from exactly the same passion for the practical."

"I think I see another motive in the French writers who in 1914 adopted the attitude of M. Romain Rolland – the fear that they would fall into national partiality if they admitted that their nation was in the right. It may be asserted that these writers would have warmly taken up the cause of France, if France had not been their own country. Whereas Barrès said, "I always maintain my country is right even if it is in the wrong," these strange friends of justice are not unwilling to say: "I always maintain my country is in the wrong, even if it is right." There again we see that the frenzy of impartiality, like any other frenzy, leads to injustice."

"That teaching according to which intellectual activity is worthy of esteem to the extent that it is practical and to that extent alone."

"The desire to abase the values of knowledge before the values of action..."

"That teaching of modern metaphysics which exhorts man to feel comparatively little esteem for the truly thinking portion of himself and to honor the active and willing part of himself with all his devotion..."

"For the intellectual class, expertise has usually been a service rendered, and sold, to the central authority of society. This is the trahison des clercs of which Julien Benda spoke in the 1920s. Expertise in foreign affairs, for example, has usually meant the legitimization of the conduct of foreign policy and, what is more to the point, a sustained investment in revalidating the role of experts in foreign affairs. The same sort of thing is true of literary critics and professional humanists, except that their expertise is based upon noninterference in what Vico grandly calls the world of nations but which prosaically might just as well be called “the world.” We tell our students and our general constituency that we defend the classics, the virtues of a liberal education, and the precious pleasures of literature even as we also show ourselves to be silent (perhaps incompetent) about the historical and social world in which all these things take place. ...Humanists and intellectuals accept the idea that ... cultural types are not supposed to interfere in matters for which the social system has not certified them."

"Philosophy, which formerly raised man to feel conscious of himself because he was a thinking being and to say, ‘I think therefore I am,” now raises him to say … “I think, therefore I am not,” (unless he takes thought into consideration only in that humble region where it is confused with action)."

"When Machiavelli advises the Prince to carry out the Machiavellian scheme of action, he invests those actions with no sort of morality or beauty. For him morality remains what it is for everyone else, and does not cease to remain so because he observes (not without melancholy) that it is incompatible with politics. … For him evil, even if it aids politics, still remains evil. The modern realists are the moralists of realism. For them, the act which makes the State strong is invested with a moral character by the fact that it does so, and this whatever the act may be. The evil which serves politics ceases to be evil and becomes good."

"For M. Maurras the practical is the divine, and his “atheism” consists less in denying God than in shifting him to man and his political work. … It is the divinizing of politics."

"Up until our own times men had only received two sorts of teaching in what concerns the relations between politics and morality. One was Plato’s and it said: “Morality decides politics”; and the other was Machiavelli’s, and it said “Politics have nothing to do with morality.” Today we receive a third. M. Maurras teaches: “Politics decide morality.”"

"Formerly, leaders of states practiced realism, but did not honor it… With them morality was violated, but moral notions remained intact. … The modern governor, owing to the fact that he addresses crowds, is compelled to be a moralist, and to present his acts as bound up with a system of morality."

"Christianity exhorted man to set himself up against Nature, but did so in the name of his spiritual and disinterested attributes. Pragmatism exhorts him to do so in the name of his practical attributes. Formerly man was divine because he had been able to acquire the concept of justice, the idea of law, the sense of God; today he is divine because he has been able to create equipment which makes him the master of matter."

"The modern clercs have created in so-called cultivated society a positive romanticism of harshness. The have also created a romanticism of contempt."

"The modern moralists extol … the cult of practical activity in defiance of the disinterested life."

"What these thinkers despise in the man of study is precisely the man who … does not predicate the capture of its environment by the species, or who, if he does predicate it, as the scientist does by his discoveries, retains for himself only the joy of knowledge and abandons the practical exploitation of his discoveries to others."

"Kierkegaard was interested in the development of the existent, individual, concrete human personality. Its chief Kierkegaardian stages are the esthetic, the moral, and the religious, and they form a striking contrast to Comte’s trio: the theological, the metaphysical, and the scientific. For one thing Kierkegaard’s highest stage of human existence is the religious, while Comte’s is the scientific; for another, the Kierkegaardian personality’s journey through its stages is absolutely free."

"The only true and scientific method according to Comte is therefore the inductive method and science is only such as is based on experiment. Secondly, the aim and apex of science is the new science of the imaginary organism of humanity or of the super-organic being-humanity: this new imaginary science being sociology. From this view of science in general it appeared that all former knowledge was false, and the whole history of humanity's knowledge of itself fell into three, or really two, periods: # The theological and metaphysical periods, lasting from the commencement of the world until Comte # and the present period of true science — positivism — which began with Comte. This was all very nice; there was only one error, namely, that the whole edifice was built on the sand — on the arbitrary assertion that humanity is an organism. That assertion was arbitrary because we have no more right to acknowledge the existence of an organism of humanity not subject to observation than we have to acknowledge the existence of a triune God and similar theological propositions. That assertion was fallacious because to the conception of humanity, that is, of men, the definition of an organism was incorrectly affixed despite the fact that humanity lacks the essential sign of an organism, namely a centre of sensation and consciousness. We only call an elephant or a bacterium an 'organism' because, by analogy we attribute to those beings a similar unification of sensation and of consciousness to that we are conscious of in ourselves; but in human societies and in humanity this essential indication is lacking, and therefore, however many other indications we may detect that are common to humanity and to an organism, in the absence of that essential indication, the acknowledgement of humanity as an organism is incorrect. But despite the arbitrariness and incorrectness of its fundamental basis the positive philosophy was accepted most cordially by the so-called educated world, so important for that world was the justification this philosophy afforded to the existing order of things by regarding the present rule of violence among men as Just. What is remarkable in this connexion is that of Comte's works which consist of two parts — the positive philosophy and the positive politics — the learned world only accepted the first: the part which, on the new experimental basis, offered a justification for the existing evil of human societies; but the second part, dealing with the moral obligations of altruism resulting from acknowledging humanity as an organism, was considered not merely unimportant but even insignificant and unscientific."

"M. Comte, in particular, whose social system, as unfolded in his Systeme de Politique Positive, aims at establishing (though by moral more than by legal appliances) a despotism of society over the individual, surpassing anything contemplated in the political ideal of the most rigid disciplinarian among the ancient philosophers."

"Of M. Comte I have only read a few absurd passages."

"The philosopher Comte has made the statement that chemistry is a non-mathematical science. He also told us that astronomy had reached a stage when further progress was impossible. These remarks, coming after Dalton's atomic theory, and just before Guldberg and Waage were to lay the foundations of chemical dynamics, Kirchhoff to discover the reversal of lines in the solar spectrum, serve but to emphasize the folly of having "recourse to farfetched and abstracted Ratiocination," and should teach us to be "very far from the litigious humour of loving to wrangle about words or terms or notions as empty"."

"After Montesquieu, the next great addition to Sociology (which is the term I may be allowed to invent to designate Social Physics) was made by Condorcet, proceeding on the views suggested by his illustrious friend Turgot."

"The mathematical thermology created by Fourier may tempt us to hope that, as he has estimated the temperature of the space in which we move, me may in time ascertain the mean temperature of the heavenly bodies: but I regard this order of facts as for ever excluded from our recognition. We can never learn their internal constitution, nor, in regard to some of them, how heat is absorbed by their atmosphere. We may therefore define Astronomy as the science by which we discover the laws of the geometrical and mechanical phenomena presented by the heavenly bodies."

"Catholicism minus Christianity."

"In the final, positive state, the mind has given over the vain search after Abolute notions, the origin and destination of the universe, and the cause of phenomenon, and applies itself to the tudy of their laws, - that is, their invariable relations of succession and resemblance. Reasoning and observation, duly combined, are the means of this knowledge. What is now understood when we speak of an explanation of the facts is simply the establishment of a connection between single phenomena and some general facts, the number of which continually diminishes with the progress of science."

"Language forms a kind of wealth, which all can make use of at once without causing any diminution of the store, and which thus admits a complete community of enjoyment; for all, freely participating in the general treasure, unconsciously aid in its preservation."

"Notwithstanding the eminent difficulties of the mathematical theory of sonorous vibrations, we owe to it such progress as has yet been made in acoustics. The formation of the differential equations proper to the phenomena is, independent of their integration, a very important acquisition, on account of the approximations which mathematical analysis allows between questions, otherwise heterogeneous, which lead to similar equations. This fundamental property, whose value we have so often to recognize, applies remarkably in the present case; and especially since the creation of mathematical thermology, whose principal equations are strongly analogous to those of vibratory motion. This means of investigation is all the more valuable on account of the difficulties in the way of direct inquiry into the phenomena of sound. We may decide the necessity of the atmospheric medium for the transmission of sonorous vibrations; and we may conceive of the possibility of determining by experiment the duration of the propagation, in the air, and then through other media; but the general laws of the vibrations of sonorous bodies escape immediate observation. We should know almost nothing of the whole case if the mathematical theory did not come in to connect the different phenomena of sound, enabling us to substitute for direct observation an equivalent examination of more favorable cases subjected to the same law. For instance, when the analysis of the problem of vibrating chords has shown us that, other things being equal, the number of oscillations is hi inverse proportion to the length of the chord, we see that the most rapid vibrations of a very short chord may be counted, since the law enables us to direct our attention to very slow vibrations. The same substitution is at our command in many cases in which it is less direct."