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Treatise on Tolerance and Other Writings
The works presented in this volume, in a new English translation, are among the most important and characteristic texts of the Enlightenment, and bring together all three aspects of Voltaire: the writer, the doer and the philosophe. Originating in Voltaire's campaign to exonerate Jean Calas, they are works of polemical brilliance, informed by his deism and humanism and by Enlightenment values and ideals more generally. The issues that they raise, concerning questions of tolerance and human dignity, are still highly relevant to our own times.
192 pages, Paperback
Published November 20, 2000
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Voltaire
9,441 books4,956 followersComplete works (1880) : https://archive.org/details/oeuvresco...
In 1694, Age of Enlightenment leader Francois-Marie Arouet, known as Voltaire, was born in Paris. Jesuit-educated, he began writing clever verses by the age of 12. He launched a lifelong, successful playwriting career in 1718, interrupted by imprisonment in the Bastille. Upon a second imprisonment, in which Francois adopted the pen name Voltaire, he was released after agreeing to move to London. There he wrote Lettres philosophiques (1733), which galvanized French reform. The book also satirized the religious teachings of Rene Descartes and Blaise Pascal, including Pascal's famed "wager" on God. Voltaire wrote: "The interest I have in believing a thing is not a proof of the existence of that thing." Voltaire's French publisher was sent to the Bastille and Voltaire had to escape from Paris again, as judges sentenced the book to be "torn and burned in the Palace." Voltaire spent a calm 16 years with his deistic mistress, Madame du Chatelet, in Lorraine. He met the 27 year old married mother when he was 39. In his memoirs, he wrote: "I found, in 1733, a young woman who thought as I did, and decided to spend several years in the country, cultivating her mind." He dedicated Traite de metaphysique to her. In it the Deist candidly rejected immortality and questioned belief in God. It was not published until the 1780s. Voltaire continued writing amusing but meaty philosophical plays and histories. After the earthquake that leveled Lisbon in 1755, in which 15,000 people perished and another 15,000 were wounded, Voltaire wrote Poème sur le désastre de Lisbonne (Poem on the Lisbon Disaster): "But how conceive a God supremely good/ Who heaps his favours on the sons he loves,/ Yet scatters evil with as large a hand?"
Voltaire purchased a chateau in Geneva, where, among other works, he wrote Candide (1759). To avoid Calvinist persecution, Voltaire moved across the border to Ferney, where the wealthy writer lived for 18 years until his death. Voltaire began to openly challenge Christianity, calling it "the infamous thing." He wrote Frederick the Great: "Christianity is the most ridiculous, the most absurd, and bloody religion that has ever infected the world." Voltaire ended every letter to friends with "Ecrasez l'infame" (crush the infamy — the Christian religion). His pamphlet, The Sermon on the Fifty (1762) went after transubstantiation, miracles, biblical contradictions, the Jewish religion, and the Christian God. Voltaire wrote that a true god "surely cannot have been born of a girl, nor died on the gibbet, nor be eaten in a piece of dough," or inspired "books, filled with contradictions, madness, and horror." He also published excerpts of Testament of the Abbe Meslier, by an atheist priest, in Holland, which advanced the Enlightenment. Voltaire's Philosophical Dictionary was published in 1764 without his name. Although the first edition immediately sold out, Geneva officials, followed by Dutch and Parisian, had the books burned. It was published in 1769 as two large volumes. Voltaire campaigned fiercely against civil atrocities in the name of religion, writing pamphlets and commentaries about the barbaric execution of a Huguenot trader, who was first broken at the wheel, then burned at the stake, in 1762. Voltaire's campaign for justice and restitution ended with a posthumous retrial in 1765, during which 40 Parisian judges declared the defendant innocent. Voltaire urgently tried to save the life of Chevalier de la Barre, a 19 year old sentenced to death for blasphemy for failing to remove his hat during a religious procession. In 1766, Chevalier was beheaded after being tortured, then his body was burned, along with a copy of Voltaire's Philosophical Dictionary. Voltaire's statue at the Pantheon was melted down during Nazi occupation. D. 1778.
Voltaire (1694-1778), pseudónimo de François-
In 1694, Age of Enlightenment leader Francois-Marie Arouet, known as Voltaire, was born in Paris. Jesuit-educated, he began writing clever verses by the age of 12. He launched a lifelong, successful playwriting career in 1718, interrupted by imprisonment in the Bastille. Upon a second imprisonment, in which Francois adopted the pen name Voltaire, he was released after agreeing to move to London. There he wrote Lettres philosophiques (1733), which galvanized French reform. The book also satirized the religious teachings of Rene Descartes and Blaise Pascal, including Pascal's famed "wager" on God. Voltaire wrote: "The interest I have in believing a thing is not a proof of the existence of that thing." Voltaire's French publisher was sent to the Bastille and Voltaire had to escape from Paris again, as judges sentenced the book to be "torn and burned in the Palace." Voltaire spent a calm 16 years with his deistic mistress, Madame du Chatelet, in Lorraine. He met the 27 year old married mother when he was 39. In his memoirs, he wrote: "I found, in 1733, a young woman who thought as I did, and decided to spend several years in the country, cultivating her mind." He dedicated Traite de metaphysique to her. In it the Deist candidly rejected immortality and questioned belief in God. It was not published until the 1780s. Voltaire continued writing amusing but meaty philosophical plays and histories. After the earthquake that leveled Lisbon in 1755, in which 15,000 people perished and another 15,000 were wounded, Voltaire wrote Poème sur le désastre de Lisbonne (Poem on the Lisbon Disaster): "But how conceive a God supremely good/ Who heaps his favours on the sons he loves,/ Yet scatters evil with as large a hand?"
Voltaire purchased a chateau in Geneva, where, among other works, he wrote Candide (1759). To avoid Calvinist persecution, Voltaire moved across the border to Ferney, where the wealthy writer lived for 18 years until his death. Voltaire began to openly challenge Christianity, calling it "the infamous thing." He wrote Frederick the Great: "Christianity is the most ridiculous, the most absurd, and bloody religion that has ever infected the world." Voltaire ended every letter to friends with "Ecrasez l'infame" (crush the infamy — the Christian religion). His pamphlet, The Sermon on the Fifty (1762) went after transubstantiation, miracles, biblical contradictions, the Jewish religion, and the Christian God. Voltaire wrote that a true god "surely cannot have been born of a girl, nor died on the gibbet, nor be eaten in a piece of dough," or inspired "books, filled with contradictions, madness, and horror." He also published excerpts of Testament of the Abbe Meslier, by an atheist priest, in Holland, which advanced the Enlightenment. Voltaire's Philosophical Dictionary was published in 1764 without his name. Although the first edition immediately sold out, Geneva officials, followed by Dutch and Parisian, had the books burned. It was published in 1769 as two large volumes. Voltaire campaigned fiercely against civil atrocities in the name of religion, writing pamphlets and commentaries about the barbaric execution of a Huguenot trader, who was first broken at the wheel, then burned at the stake, in 1762. Voltaire's campaign for justice and restitution ended with a posthumous retrial in 1765, during which 40 Parisian judges declared the defendant innocent. Voltaire urgently tried to save the life of Chevalier de la Barre, a 19 year old sentenced to death for blasphemy for failing to remove his hat during a religious procession. In 1766, Chevalier was beheaded after being tortured, then his body was burned, along with a copy of Voltaire's Philosophical Dictionary. Voltaire's statue at the Pantheon was melted down during Nazi occupation. D. 1778.
Voltaire (1694-1778), pseudónimo de François-
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Displaying 1 - 25 of 25 reviews
January 26, 2019
I always liked Voltaire. I adored his thoughts that made up the age of enlightenment in France. But this book was trash. He was very biased against Egyptians in favor of the Greeks and the Romans. We all know how the Romans were very intolerant against Christianity, but Voltaire insisted that they were not and that all murders were unplanned. How can someone ask for tolerance while calling the Egyptians "Slaves"! and I don't understand why he kept calling Muslims "Turks".
April 10, 2024
A man loses his son to suicide then the local religious fanatics claim he murdered his son because his son was about to change his religion to theirs and then tortured him to death, no this is not a country in the modern Middle East this is pre-Revolutionary France. A Treatise on Tolerance and Other Writings by the French Enlightenment thinker Voltaire who looks to exonerate a man of accused of killing his son and the religious fanaticism that inspired the injustice.
In reaction to the 1762 miscarriage of justice relating to the suicide of Marc-Antione Calas that ultimately led to the execution of his father Jean by religious fanatics “out for justice”. The whole affair caused a scandal resulting in the philosopher Voltaire became the champion for justice for the surviving Calas family, which brought about this Treatise. Voltaire describes the fatal events of the night of Marc-Antione’s death with evidence that he was for a time had studied how to take his own life, that the timing of his death around the celebration of the anniversary of a well-planned massacre of Huguenots—French Protestants—in Toulouse during the Wars of Religion that led to conspiratorial stories about Jean killing his son because he wanted to convert to Catholicism while ignoring that he had been fine with a younger son already doing that, and the total lack of justice in the entire process. The Treatise of Tolerance then becomes a clarion call for religious toleration while also attacking religious fanaticism—Voltaire specifically points to French Jesuits of his time with able arguments—and the superstition surrounding religion that leads to situations like in Toulouse. Voltaire also writes excellent endnotes that are very informative, though the decision of the publishers of this edition to put those Notes at the end of the book and not at the end of the chapters was a bit annoying. This is one of the most important works of philosophy and religion from the Enlightenment era for those that support the freedom of religion and are opponents to religious fanaticism.
A Treatise on Tolerance and Other Writings is a very well written defense of a wrongly executed man while arguing for religious tolerance and against religious fanaticism by the Enlightenment’s best known philosopher, Voltaire.
In reaction to the 1762 miscarriage of justice relating to the suicide of Marc-Antione Calas that ultimately led to the execution of his father Jean by religious fanatics “out for justice”. The whole affair caused a scandal resulting in the philosopher Voltaire became the champion for justice for the surviving Calas family, which brought about this Treatise. Voltaire describes the fatal events of the night of Marc-Antione’s death with evidence that he was for a time had studied how to take his own life, that the timing of his death around the celebration of the anniversary of a well-planned massacre of Huguenots—French Protestants—in Toulouse during the Wars of Religion that led to conspiratorial stories about Jean killing his son because he wanted to convert to Catholicism while ignoring that he had been fine with a younger son already doing that, and the total lack of justice in the entire process. The Treatise of Tolerance then becomes a clarion call for religious toleration while also attacking religious fanaticism—Voltaire specifically points to French Jesuits of his time with able arguments—and the superstition surrounding religion that leads to situations like in Toulouse. Voltaire also writes excellent endnotes that are very informative, though the decision of the publishers of this edition to put those Notes at the end of the book and not at the end of the chapters was a bit annoying. This is one of the most important works of philosophy and religion from the Enlightenment era for those that support the freedom of religion and are opponents to religious fanaticism.
A Treatise on Tolerance and Other Writings is a very well written defense of a wrongly executed man while arguing for religious tolerance and against religious fanaticism by the Enlightenment’s best known philosopher, Voltaire.
January 31, 2021
Limpezimea lui Voltaire este molipsitoare. Faptul că eseul său despre toleranță este capabil să reverbereze chiar și la secole distanță nu reprezintă decât tonicitatea ideilor sale.
Toleranța poate părea un subiect destul de comun în era noastră și fără vreo importanță anume, dar în urmă cu câteva secole lucrurile nu stăteau așa. Cred că oricine cunoaște capriciile inchiziției și cenzura la care erai supus dacă îndrăzneai să fii opus trendului. Aici vine și meritul lui Voltaire care-și expune ideile pornind de la un caz de injustiție al unei familii căreia acesta i-a luat apărarea, continuând apoi cu o incursiune prin istoria diferitelor popoare în căutarea exemplelor de toleranță și intoleranță, la care alătură rezultatele care urmau acestor convenții.
Tratatul despre toleranță oferă o soluție acolo unde societățile par a fi în colaps sociopolitic, de aceea consider că ideile expuse în această carte ar trebui luate în calcul chiar și în era curentă, cea intitulată poate cea mai tolerabilă dintre toate, dar ținând cont că orice exces, chiar și de toleranță, devine nociv.
Toleranța poate părea un subiect destul de comun în era noastră și fără vreo importanță anume, dar în urmă cu câteva secole lucrurile nu stăteau așa. Cred că oricine cunoaște capriciile inchiziției și cenzura la care erai supus dacă îndrăzneai să fii opus trendului. Aici vine și meritul lui Voltaire care-și expune ideile pornind de la un caz de injustiție al unei familii căreia acesta i-a luat apărarea, continuând apoi cu o incursiune prin istoria diferitelor popoare în căutarea exemplelor de toleranță și intoleranță, la care alătură rezultatele care urmau acestor convenții.
Tratatul despre toleranță oferă o soluție acolo unde societățile par a fi în colaps sociopolitic, de aceea consider că ideile expuse în această carte ar trebui luate în calcul chiar și în era curentă, cea intitulată poate cea mai tolerabilă dintre toate, dar ținând cont că orice exces, chiar și de toleranță, devine nociv.
September 5, 2013
Excellent and revealing. It's amazing that the subjects he addresses in the essays are still problematic issues for our society today.
April 27, 2024
The French Enlightenment's Spirit of Tolerance Brought to Life
Any review of this book would have to start out by defining how "toleration" is defined by Voltaire, at least in the context of the essays contained in this book. That is religious toleration, not political, intellectual, scientific, social or any other sense. This is quite a shame as Voltaire has written many very impressive and persuasive essays on these forms of tolerance too. Many of these are among the best essays existing, at least on these in this reviewer's opinion, on the topics. Considering however that the French Religious wars left countless dead and devastated large parts of the country, hence leaving a serious mark on that nation’s psyche, this concentration by Voltaire on religious toleration is perfectly understandable.
In the essay "A Treatise on Tolerance" he draws two conclusions. He writes, of the first (p. 165): "Toleration, in fine, never led to civil war; intolerance has covered the earth with carnage. Choose, then, between these rivals- between the mother would have her son slain and the mother who yields, provided his life is spared". The second (p.185), in his own words: "I say it with a shudder, but it is true; it is we Christians who have been the persecutors, the executioners, the assassins. And who were our victims? Our brothers. It is we who have destroyed a hundred towns, the crucifix or Bible in our hands, and have incessantly shed blood and lit flames from the reign of Constantine to the fury of the cannibals of the Cevenes".
The book, as well as containing his famous essay "A Treatise on Tolerance" (as stated above concentrating on religious toleration), contains a number of essays critical of the clergy, nearly every established religions and, simultaneously and ironically, a defense of theism (one of the best this reviewer has seen over the course of a lifetime). These essays are "critical" not only in the intellectual sense but also make very eloquent use of satire and mockery, something that Voltaire was so skilled at. However, despite this satire, mockery and critical thought, the essays are underlied by a very deep spirit of tolerance (again, religious). For example, in his essay "Homily on the Interpretation of the Old Testament” he writes (p. 135):
"Let us set aside all the subjects of contention which divide nations and fill ourselves with the sentiments which unite them. Submission to go, resignations, justice, kindness, compassion and tolerance-those are the great principles. May all the theologians of the earth live together as men of business do. Asking not of what country a man is, nor in what practices he was reared, they observe towards each other the inviolable rules of equity, fidelity, and mutual confidence; and by these principles they bind nations together. But those who know only their own opinions and condemn all others; those who think that the lights shine for them alone, and all other men walk in darkness; those who scruple to communicate with foreign religions, should surely be entitled enemies of the human race."
Voltaire's views on religious tolerance summed up very well the meaning of the French Enlightenment as well as making clear his influence on it.
Any review of this book would have to start out by defining how "toleration" is defined by Voltaire, at least in the context of the essays contained in this book. That is religious toleration, not political, intellectual, scientific, social or any other sense. This is quite a shame as Voltaire has written many very impressive and persuasive essays on these forms of tolerance too. Many of these are among the best essays existing, at least on these in this reviewer's opinion, on the topics. Considering however that the French Religious wars left countless dead and devastated large parts of the country, hence leaving a serious mark on that nation’s psyche, this concentration by Voltaire on religious toleration is perfectly understandable.
In the essay "A Treatise on Tolerance" he draws two conclusions. He writes, of the first (p. 165): "Toleration, in fine, never led to civil war; intolerance has covered the earth with carnage. Choose, then, between these rivals- between the mother would have her son slain and the mother who yields, provided his life is spared". The second (p.185), in his own words: "I say it with a shudder, but it is true; it is we Christians who have been the persecutors, the executioners, the assassins. And who were our victims? Our brothers. It is we who have destroyed a hundred towns, the crucifix or Bible in our hands, and have incessantly shed blood and lit flames from the reign of Constantine to the fury of the cannibals of the Cevenes".
The book, as well as containing his famous essay "A Treatise on Tolerance" (as stated above concentrating on religious toleration), contains a number of essays critical of the clergy, nearly every established religions and, simultaneously and ironically, a defense of theism (one of the best this reviewer has seen over the course of a lifetime). These essays are "critical" not only in the intellectual sense but also make very eloquent use of satire and mockery, something that Voltaire was so skilled at. However, despite this satire, mockery and critical thought, the essays are underlied by a very deep spirit of tolerance (again, religious). For example, in his essay "Homily on the Interpretation of the Old Testament” he writes (p. 135):
"Let us set aside all the subjects of contention which divide nations and fill ourselves with the sentiments which unite them. Submission to go, resignations, justice, kindness, compassion and tolerance-those are the great principles. May all the theologians of the earth live together as men of business do. Asking not of what country a man is, nor in what practices he was reared, they observe towards each other the inviolable rules of equity, fidelity, and mutual confidence; and by these principles they bind nations together. But those who know only their own opinions and condemn all others; those who think that the lights shine for them alone, and all other men walk in darkness; those who scruple to communicate with foreign religions, should surely be entitled enemies of the human race."
Voltaire's views on religious tolerance summed up very well the meaning of the French Enlightenment as well as making clear his influence on it.
May 28, 2024
This collection gathers together eight essays and a poem. The theme that interconnects these works is a petition to avoid petty tribalism and irrationality / superstition in the practice of one's religion. The titular essay, "On Toleration," sets the collection's tone, beginning with its detailing of the murder of Jean Calas on religious grounds and its exploration of many more acts of savagery attributable to sectarian forces in alliance with authoritarian governments. The poem, "Poem on the Lisbon Disaster," echoes the central idea of "Candide" -- i.e. the idea that we live in the best of all possible worlds is patently false.
As one would expect of Voltaire, there is plenty of humor and satire throughout these pieces. The arguments are also generally well supported by facts. It is clear that Voltaire possessed a great deal of the knowledge of his day. That said, the reader may well find some factual errors. Most notably, Voltaire tends to attribute a kind of enlightened utopian vision to cultures with which he was likely largely unfamiliar as he builds a case against many within the culture with which he is familiar. This isn't to say that there isn't some truth to Eastern traditions being historically more tolerant of other sects than the Abrahamic religions, but the degree to which he extends these idyllic views of those outside of Europe (and the details, thereof) don't always seem to comport with the historic record.
While some may be inclined to dismiss this book as a collection of anti-religion writings, it is really not anti-belief at all. (Though he does poke holes in many a Biblical myth, so too does he actually provide a deist argument in favor of the existence of a god or gods in the book's final essay.) Instead, the collection is anti-intolerance, anti-superstition, and anti-authoritarianism. I'd highly recommend this book for all readers. Whatever flaws it may contain are outweighed by the great importance of its message and the cleverness with which Voltaire conveys said message.
As one would expect of Voltaire, there is plenty of humor and satire throughout these pieces. The arguments are also generally well supported by facts. It is clear that Voltaire possessed a great deal of the knowledge of his day. That said, the reader may well find some factual errors. Most notably, Voltaire tends to attribute a kind of enlightened utopian vision to cultures with which he was likely largely unfamiliar as he builds a case against many within the culture with which he is familiar. This isn't to say that there isn't some truth to Eastern traditions being historically more tolerant of other sects than the Abrahamic religions, but the degree to which he extends these idyllic views of those outside of Europe (and the details, thereof) don't always seem to comport with the historic record.
While some may be inclined to dismiss this book as a collection of anti-religion writings, it is really not anti-belief at all. (Though he does poke holes in many a Biblical myth, so too does he actually provide a deist argument in favor of the existence of a god or gods in the book's final essay.) Instead, the collection is anti-intolerance, anti-superstition, and anti-authoritarianism. I'd highly recommend this book for all readers. Whatever flaws it may contain are outweighed by the great importance of its message and the cleverness with which Voltaire conveys said message.
February 28, 2022
The book presents different types of narratives: there are historical accounts (the narration of events, from the time where the book was written or from a more distant past); there are historical analysis (where the author evaluates the behavior and way of thinking from past governments, authorities and thinkers); there are, also, analytic investigations about theological themes and the conduct of certain religious authorities.
The most obviously disputable points of the book are the historical analysis - Voltaire really takes a firm stance about the behavior of certain Emperors from Ancient Rome and about the Jewish people in the ancient age - this makes the analysis look limited or directed to prove a certain point (contrary to the honesty of thought that the author intends to portray), and it shows a limited theological understanding of the texts and facts mentioned.
On the other hand, Voltaire has some decent points when he concentrates on the analytic investigation of certain theological themes and the conduct of certain religious authorities - for example, the point where he author indicates that force should not be used to coerce people to a certain belief (that would create false believers, promote hypocrisy), and the point where he indicates that the activity by religious people to evangelize and convert others should avoid excesses of language and factual exaggerations.
Even so, overall, Voltaire's theological analysis falls short because he only accepts as possible what he could comprehend; he portrays a big part of what he couldn’t understand as falseness, lies, delusions.
The most obviously disputable points of the book are the historical analysis - Voltaire really takes a firm stance about the behavior of certain Emperors from Ancient Rome and about the Jewish people in the ancient age - this makes the analysis look limited or directed to prove a certain point (contrary to the honesty of thought that the author intends to portray), and it shows a limited theological understanding of the texts and facts mentioned.
On the other hand, Voltaire has some decent points when he concentrates on the analytic investigation of certain theological themes and the conduct of certain religious authorities - for example, the point where he author indicates that force should not be used to coerce people to a certain belief (that would create false believers, promote hypocrisy), and the point where he indicates that the activity by religious people to evangelize and convert others should avoid excesses of language and factual exaggerations.
Even so, overall, Voltaire's theological analysis falls short because he only accepts as possible what he could comprehend; he portrays a big part of what he couldn’t understand as falseness, lies, delusions.
December 5, 2022
man thought he was sooo funny i could see his little smirk through the page. shut up!
July 23, 2024
Extremt rolig.
December 27, 2015
March 10, 1762 in the city of Toulouse, a man is tortured, tortured to death on the wheel and his body casted into the fire. Supposedly made up justice against a monster who hanged his own son, young martyr who only pretended to convert to Catholicism in a land of Catholics, against the will of a Calvinist father. The murder, have in fact occurred, it revealed even more heinous because it could not have happened without the mother's collusion, one of the brothers and a friend of the victim.
Unfortunately, this case is no different from many others, not even by the fact that three years later the whole France have recognized the innocence of the convict, named Jean Calas, working man, businessman, respected by the community, father of six children.
What became noteworthy was not so much the error of justice, even the horror of torture, but what really motivated the conviction of an innocent man: religious intolerance.
Voltaire is taking charge of the defense of the Calas family and fighting for it in a non-judicial body: public opinion.
Turning this case into a genuine public cause, Voltaire writes in December 1763, one year after the death of Jean Calas, the "Treatise on Tolerance". There exposes the inconsistencies of the judicial process and the brutality with which it came to the fateful day of execution. According to Voltaire, no one would be indifferent "when the old, dying on the wheel, took God to witness of his innocence and asked for forgiveness for the judges." Not even the judges themselves, who later were unable to apply the same condenation to remaining members of the family perpetrators of the crime.
The miscarriage of justice was obvious, but equally obvious was to recognize that the error was not the result of negligence or precipitation, but to practice, now that there was an opportunity, religious intolerance.
In this context, the insurgency's "philosophe" goes far beyond the circumstances surrounding the Calas case. Reading the "Treaty" we are witnessing the trial of Christian institutions, but especially the Catholic Church, by the side of the prosecution. The crime lies in intolerance and test runs the Christianity of history.
In the end, when "discord is the great evil of mankind and tolerance your only remedy" when this realism can still be excited by the utopian desire of brotherhood, tolerance Voltaire is a universal project. Then says "you do not need great art, very flowery eloquence, to prove that different Christians should tolerate each other but go further:..I tell you that you need to look at all people as brothers. What What Turkish, my brother? The Chinese, my brother? Jewish? The Siamese? Yes, certainly. " That should be the prerogative of humanity.
Unfortunately, this case is no different from many others, not even by the fact that three years later the whole France have recognized the innocence of the convict, named Jean Calas, working man, businessman, respected by the community, father of six children.
What became noteworthy was not so much the error of justice, even the horror of torture, but what really motivated the conviction of an innocent man: religious intolerance.
Voltaire is taking charge of the defense of the Calas family and fighting for it in a non-judicial body: public opinion.
Turning this case into a genuine public cause, Voltaire writes in December 1763, one year after the death of Jean Calas, the "Treatise on Tolerance". There exposes the inconsistencies of the judicial process and the brutality with which it came to the fateful day of execution. According to Voltaire, no one would be indifferent "when the old, dying on the wheel, took God to witness of his innocence and asked for forgiveness for the judges." Not even the judges themselves, who later were unable to apply the same condenation to remaining members of the family perpetrators of the crime.
The miscarriage of justice was obvious, but equally obvious was to recognize that the error was not the result of negligence or precipitation, but to practice, now that there was an opportunity, religious intolerance.
In this context, the insurgency's "philosophe" goes far beyond the circumstances surrounding the Calas case. Reading the "Treaty" we are witnessing the trial of Christian institutions, but especially the Catholic Church, by the side of the prosecution. The crime lies in intolerance and test runs the Christianity of history.
In the end, when "discord is the great evil of mankind and tolerance your only remedy" when this realism can still be excited by the utopian desire of brotherhood, tolerance Voltaire is a universal project. Then says "you do not need great art, very flowery eloquence, to prove that different Christians should tolerate each other but go further:..I tell you that you need to look at all people as brothers. What What Turkish, my brother? The Chinese, my brother? Jewish? The Siamese? Yes, certainly. " That should be the prerogative of humanity.
August 2, 2011
"Cast off all superstition, and be more humane." That's the thesis of each of these essays. Together they present a pretty clear picture of enlightenment spirituality: there seems to be a natural order to the universe and some kind of intelligence at work in it, which is the only guide to morality we need; the Old and New Testaments are so full of logical contradictions, anachronisms, silly supernaturalism and outrageously immoral behavior that they cannot be taken as moral guidelines without strong criticism and creative interpretation; religious superstition - especially belief in miracles and in prayer as magic - causes a lot of mischief; religious intolerance (persecution, torture and war) ought to be an oxymoron; religious leaders are as easily corrupted by their power as every other kind of leader; it's ridiculous and inhumane to deny the horror and suffering of natural disasters by saying God must have a higher purpose in mind; no matter how confident we are in our own (religious) beliefs, we ought to be humble enough to want to study and learn from other traditions. "Let us get out of our grooves and study the rest of the globe." It's fascinating to see how enlightenment thinkers like Voltaire and Kant hung their moral principles on notions of deism and natural law - which are discredited in similar, anti-supernaturalist terms by today's "new" atheists. The tragic flaw in Voltaire's writing is his anti-Semitism, which is more caustic, even, than his anti-clericalism. I understand there is scholarly disagreement about this (http://www.nytimes.com/1990/09/30/boo...), but it seemed pretty clear to me.
August 6, 2020
Fantastic. Some few dry chapters had to be tolerated (which I think he was saying something about), but that's common for books written in 1760, and overall it was totally worth it.
A few sentences as I flip through my highlights:
"What! It may then be demanded, shall everyone be allowed to believe only his reason, and to think that his reason, whether true or false, should be the guide of his actions? Yes, certainly, provided he does not disturb the peace of the community; for man has it not in his power to believe or disbelieve."
"...that provided the conversion of his son was sincere, he could not disapprove of it, because to constrain consciences serves only to make hypocrites."
"The fewer the dogmas, the fewer the disputes. The fewer the disputes, the fewer the calamities: if this is not true I am much mistaken."
"We might, with much greater ease, subject the whole universe by force of arms than subject all the minds of one single village."
A few sentences as I flip through my highlights:
"What! It may then be demanded, shall everyone be allowed to believe only his reason, and to think that his reason, whether true or false, should be the guide of his actions? Yes, certainly, provided he does not disturb the peace of the community; for man has it not in his power to believe or disbelieve."
"...that provided the conversion of his son was sincere, he could not disapprove of it, because to constrain consciences serves only to make hypocrites."
"The fewer the dogmas, the fewer the disputes. The fewer the disputes, the fewer the calamities: if this is not true I am much mistaken."
"We might, with much greater ease, subject the whole universe by force of arms than subject all the minds of one single village."
December 21, 2013
Mungkin tema toleransi antar umat beragama saat ini sudah dianggap sesuatu yg wajar, hampir semua orang sepakat, dan tidak ada lagi yg menarik utk dibahas.
Namun melalui buku ini, voltaire menyuarakan "seruan pertama" kepada dunia melalui refleksi kehidupan Perancis di bawah Louis XIV tentang arti toleransi secara universal.
Buku ini bukan bacaan yg mudah, dan sejujurnya saya pun cukup kesulitan utk bs menikmati buku ini.
Dugaan saya karena voltaire berasumsi bahwa pembaca buku ini adalah orang yg 'melek' dgn situasi politik Perancis saat itu, dan tau detail ttg sejarah budaya perkembangan gereja - dimana, sepertinya pengetahuan saya masih terlalu cetek utk bisa memahami bukubini secara total.
Suatu hari nanti ketika pengetahuan saya sudah bs mengimbangi, mungkin saya akan mereview ulang buku ini
Namun melalui buku ini, voltaire menyuarakan "seruan pertama" kepada dunia melalui refleksi kehidupan Perancis di bawah Louis XIV tentang arti toleransi secara universal.
Buku ini bukan bacaan yg mudah, dan sejujurnya saya pun cukup kesulitan utk bs menikmati buku ini.
Dugaan saya karena voltaire berasumsi bahwa pembaca buku ini adalah orang yg 'melek' dgn situasi politik Perancis saat itu, dan tau detail ttg sejarah budaya perkembangan gereja - dimana, sepertinya pengetahuan saya masih terlalu cetek utk bisa memahami bukubini secara total.
Suatu hari nanti ketika pengetahuan saya sudah bs mengimbangi, mungkin saya akan mereview ulang buku ini
February 26, 2007
This book by Voltaire was written in the late eighteenth century as the result of the death of a single man John Calais, due to religious persecution. Moved by the injustice of his death (publically murdered by the Catholic church for murdering a "convert", later turns out to be his own son's suicide) Voltaire funded the defense and ultimate release of Calais' widow and children from jail. Voltaire argues for tolerance of different faiths, and calls for an end to religious persecution and conflict in Europe. For the most part, it worked.
On a personal note, I read this book at Tel Megiddo (Armageddon) during the Israel-Hezbollah war. I taught myself to speak French with it, and it formed a shining light of reason that summer.
On a personal note, I read this book at Tel Megiddo (Armageddon) during the Israel-Hezbollah war. I taught myself to speak French with it, and it formed a shining light of reason that summer.
March 21, 2021
Todo empieza con un caso donde mandaron a la guillotina injustamente a un señor. El juicio se vio afectado por la intolerancia religiosa, y es por eso que se juzgó así.
De ahí arranca Voltaire para hacer un análisis de lo que es la tolerancia en todos sentidos: limites, situaciones especiales, gobierno, historia/origen, etc... Se clava con las religiones y en que no debería de haber relación gobierno-religión, ya que solo nubla a la justicia.
Creo que lo más interesantes es que está escrito en 1750s y toca ideas o la base de ideas como la tolerancia racial, igualdad hombre-mujer, discurso de odio (tolerancia a la intolerancia), existencialismo/nihilismo, separación clero-estado, entre otras. Pareciera de tiempos más modernos.
De ahí arranca Voltaire para hacer un análisis de lo que es la tolerancia en todos sentidos: limites, situaciones especiales, gobierno, historia/origen, etc... Se clava con las religiones y en que no debería de haber relación gobierno-religión, ya que solo nubla a la justicia.
Creo que lo más interesantes es que está escrito en 1750s y toca ideas o la base de ideas como la tolerancia racial, igualdad hombre-mujer, discurso de odio (tolerancia a la intolerancia), existencialismo/nihilismo, separación clero-estado, entre otras. Pareciera de tiempos más modernos.
May 28, 2008
Voltaire is very quotable on tolerance and makes very valid points in frank, un-flowery language. However, some of his "historical" proofs are wholly inaccurate. Voltaire attempts to prove that great societies were tolerant and sites many examples, such as the Romans. He argues that the Romans were entirely tolerant which any one who has any knowledge of history knows is not the case (70CE anyone?). Regardless, this canonical text is an important one to read.
October 6, 2013
"We must take sides", is the single most extraordinary expression by Voltaire that have been under-looked by historians and his biographers. Frankly speaking, I don't blame them; a being with such deep literary beauty, produced more than 20,000 letters and more than 2,000 books and pamphlets; it is physically impossible for writers to reflect everything in proper light.
I would rate this book as 'must read' for anyone who loves natural philosophy
I would rate this book as 'must read' for anyone who loves natural philosophy
Read
July 29, 2011An interesting summary of the case of Jean Calas, a French Huguenot broken on the wheel in the 18th century for the supposed murder of his son. Voltaire, one of the lights of European enlightenment, pleads Calas' innocence as he explores the history of religious intolerance. Sadly, the Calas case could just as likely happen on our dear planet Earth 200 years later.
May 24, 2015
Voltaire a décidément une plume incroyable! Après Zadig et Candide je suis encore une fois tombée sous le charme de ce sujet poignant qu'est l'intolérance! Ce traité n'est pas son meilleur écrit mais il vaut quand même 3,5/5
Want to read
January 14, 2010MIT use this for their French History 1660-1815 readings:
http://ocw.mit.edu/OcwWeb/History/21H...
http://ocw.mit.edu/OcwWeb/History/21H...
January 14, 2015
Dear Voltaire,
I get that you were an angry recovering Catholic pretending to be a deist but...damn.
That is all.
Sincerely,
Me
I get that you were an angry recovering Catholic pretending to be a deist but...damn.
That is all.
Sincerely,
Me
January 20, 2014
Well argued and interesting
May 8, 2016
The more I research and write about this book, the worse I think it is. Straw man arguments and plentiful historical inaccuracies. Bosh.
June 12, 2016
Highly recommend
November 9, 2020
It is what it is. Very rhetorical. Not particularly useful. Mildly informative.
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