Vindiciae Gallicae and Other Writings on the French Revolution

Appendix to the “Discourse”: Extracts from the Lectures

250 Appendix to the “Discourse”: Extracts from the Lectures In laying open this plan, I am aware that men of finished judgment and experience will feel an unwillingness, not altogether unmingled with disgust , at being called back to the first rudiments of their knowledge. I know with what contempt they look down on the sophistical controversiesof the schools. I own that their disgust is always natural, and their contemptoften just. Something had already been said in vindication of myself on this subject in my published discourse, but perhaps not enough. I entreat suchmen to consider the circumstances of the times in which we live. A body of writers has arisen in all the countries of Europe, who represent all the ancient usages, all the received opinions, all the fundamental principles, all the most revered institutions of mankind, as founded in absurdity, requiring the aid both of oppression and imposture, and leading to the degradation and misery of the human race. This attack is conducted upon principles which are said to be philosophical, and such is the state of Europe, that I will venture to affirm, that, unless our ancient opinions and establishment can also be vindicated upon philosophicalprinciples,theywillnot long be able to maintain that place in the affection and veneration of mankind, from which they derive all their strength. In this case, I trust I shall be forgiven if I dig deeply into theory, and explore the solid foundations of practice—if I call in the aid of philosophy, not for the destruction , but for the defence, of experience. Permit me to say, the unnatural separation and, much more, the frequent hostility of speculation and practice , have been fatal to science and fatal to mankind. They are destined to move harmoniously, each in its own orbit, as members of one grandsystem of universal Wisdom. Guided by one common law, illuminated from one common source, reflecting light on each other, and conspiring, by their appendix 251 movements, to the use and beauty [of one grand] whole. Believe me, gentlemen , when we have examined this question thoroughly, we shall be persuaded that that refined and exquisite good sense, applied to the most important matters, which is called Philosophy, never differs, and never can differ in its dictates, from that other sort of good sense, which is employed in the guidance of human life. There is, indeed, a philosophy, falsely so called, which, on a hasty glance over the surface of human life, condemns all our institutions to destruction, which stigmatises all our most natural and useful feelings as prejudices; and which, in the vain effort to implant in us principles which take no root in human nature, would extirpate all those principles which sweeten and ennoble the life of man. The general character of this system is diametrically opposite to that of true philosophy :—wanting philosophical modesty, it is arrogant—philosophical caution , it is rash—philosophical calmness, it is headstrong and fanatical. Instead of that difference, and, if I may so speak, of that scepticism and cowardice, which is the first lesson of philosophy, when we are to treat of the happiness of human beings, we find a system as dog-matical, boastful, heedless of every thing but its own short-sighted views, and intoxicated with the perpetual and exclusive contemplation of itsownsystem of disorder, and demonstrations of insanity. This is not that philosophy which Cicero calls “philosophiam illam matrem omnium benefactorum beneque dictorum”;1 for its direct tendency is to wither and blast every amiable and every exalted sentiment, from which either virtue, or eloquence can flow, by holding up to the imagination an ideal picture of I know not what future perfection of human society. The doctors of this system teach their disciplesto loathethatstateof societyinwhichtheymust live and act, to despise and abhor what they cannot be virtuous and happy without loving and revering—to consider all our present virtues either as specious vices, or at best but as the inferior and contemptible duties of a degraded condition, from which the human race must and will speedily escape. Of this supposed state of future perfection (though it be utterly irreconcilable with reason, with experience, or with analogy), the masters of this sect speak as confidently, as if it were one of the best authenticated 1. “Philosophy, that mother of all good deeds and eloquent sayings.” 252 law of nature and nations events in history...