Sophie's World_ A Novel About The History Of Philosophy Part 33

"But Hilde's father must be fully aware that you are working on it."

"Decidedly so. But he doesn't know what the actual plan is. I am attempting to find an Archimedian point."

"An Archimedian point?"

"Archimedes was a Greek scientist who said 'Give me a firm point on which to stand and I will move the earth.' That's the kind of point we must find to move ourselves out of the major's inner universe."

"That would be quite a feat."

"But we won't manage to slip away before we have finished the philosophy course. While that lasts he has much too firm a grip on us. He has clearly decided that I am to guide you through the centuries right up to our own time. But we only have a few days left before he boards a plane somewhere down in the Middle East. If we haven't succeeded in detaching ourselves from his gluey imagination before he arrives at Bjerkely, we are done for."

"You're frightening me!"

"First of all I shall give you the most important facts about the French Enlightenment. Then we shall take the main outline of Kant's philosophy so that we can get to Romanticism. Hegel will also be a significant part of the picture for us. And in talking about him we will unavoidably touch on Kierkegaard's indignant clash with Hegelian philosophy. We shall briefly talk about Marx, Darwin, and Freud. And if we can manage a few closing comments on Sartre and Existentialism, our plan can be put into operation."

"That's an awful lot for one week."

"That's why we must begin at once. Can you come over right away?"

"I have to go to school. We are having a cla.s.s get-together and then we get our grades."

"Drop it. If we are only fictive, it's pure imagination that candy and soda have any taste."

"But my grades ..."

"Sophie, either you are living in a wondrous universe on a tiny planet in one of many hundred billion galaxies- or else you are the result of a few electromagnetic impulses in the major's mind. And you are talking about grades! You ought to be ashamed of yourself!"

"I'm sorry."

"But you'd better go to school before we meet. It might have a bad influence on Hilde if you cut your last school-day. She probably goes to school even on her birthday. She is an angel, you know."

"So I'll come straight from school."

"We can meet at the major's cabin."

"The major's cabin?"

... Click!

Hilde let the ring binder slide into her lap. Her father had given her conscience a dig there-she did cut her last day at school. How sneaky of him!

She sat for a while wondering what the plan was that Alberto was devising. Should she sneak a look at the last page? No, that would be cheating. She'd better hurry up and read it to the end.

But she was convinced Alberto was right on one important point. One thing was that her father had an overview of what was going to happen to Sophie and Alberto. But while he was writing, he probably didn't know everything that would happen. He might dash off something in a great hurry, something he might not notice till long after he had written it. In a situation like that Sophie and Alberto would have a certain amount of leeway.

Once again Hilde had an almost transfiguring conviction that Sophie and Alberto really existed. Still waters run deep, she thought to herself.

Why did that idea come to her?

It was certainly not a thought that rippled the surface.

At school, Sophie received lots of attention because it was her birthday. Her cla.s.smates were already keyed up by thoughts of summer vacation, and grades, and the sodas on the last day of school. The minute the teacher dismissed the cla.s.s with her best wishes for the vacation, Sophie ran home. Joanna tried to slow her down but Sophie called over her shoulder that there was something she just had to do.

In the mailbox she found two cards from Lebanon. They were both birthday cards: HAPPY BIRTHDAY-15 YEARS. One of them was to "Hilde M0ller Knag, c/o Sophie Amundsen . . ." But the other one was to Sophie herself. Both cards were stamped "UN Battalion-June 15."

Sophie read her own card first: Dear Sophie Amundsen, Today you are getting a card as well. Happy birthday, Sophie, and many thanks for everything you have done for Hilde. Best regards, Major Albert Knag.

Sophie was not sure how to react, now that Hilde's father had finally written to her too. Hilde's card read: Dear Hilde, I have no idea what day or time it is in Lillesand. But, as I said, it doesn't make much difference. If I know you, I am not too late for a last, or next to last, greeting from down here. But don't stay up too late! Alberto will soon be telling you about the French Enlightenment. He will concentrate on seven points. They are: 1. Opposition to authority 2. Rationalism 3. The enlightenment movement 4. Cultural optimism 5. The return to nature 6. Natural religion 7. Human rights

The major was obviously still keeping his eye on them.

Sophie let herself in and put her report card with all the A's on the kitchen table. Then she slipped through the hedge and ran into the woods.

Soon she was once again rowing across the little lake.

Alberto was sitting on the doorstep when she got to the cabin. He invited her to sit beside him. The weather was fine although a slight mist of damp raw air was coming off the lake. It was as though it had not quite recovered from the storm.

"Let's get going right away," said Alberto.

"After Hume, the next great philosopher was the German, Immanuel Kant. But France also had many important thinkers in the eighteenth century. We could say that the philosophical center of gravity h. Europe in the eighteenth century was in England in the first half, in France in the middle, and in Germany toward the end of it."

"A shift from west to east, in other words."

"Precisely. Let me outline some of the ideas that many of the French Enlightenment philosophers had in common. The important names are Montesquieu, Voltaire, and Rousseau, but there were many, many others. I shall concentrate on seven points."

"Thanks, that I am painfully aware of."

Sophie handed him the card from Hilde's father. Alberto sighed deeply. "He could have saved himself the trouble ... the first key words, then, are opposition to authority. Many of the French Enlightenment philosophers visited England, which was in many ways more liberal than their home country, and were intrigued by the English natural sciences, especially Newton and his universal physics. But they were also inspired by British philosophy, in particular by Locke and his political philosophy. Once back in France, they became increasingly opposed to the old authority. They thought it was essential to remain skeptical of all inherited truths, the idea being that the individual must find his own answer to every question. The tradition of Descartes was very inspiring in this respect."

"Because he was the one who built everything up from the ground."

"Quite so. The opposition to authority was not least directed against the power of the clergy, the king, and the n.o.bility. During the eighteenth century, these inst.i.tutions had far more power in France than they had in England."

"Then came the French Revolution."

"Yes, in 1789. But the revolutionary ideas arose much earlier. The next key word is rationalism."

"I thought rationalism went out with Hume."

"Hume himself did not die until 1776. That was about twenty years after Montesquieu and only two years before Voltaire and Rousseau, who both died in 1778. But all three had been to England and were familiar with the philosophy of Locke. You may recall that Locke was not consistent in his empiricism. He believed, for example, that faith in G.o.d and certain moral norms were inherent in human reason. This idea is also the core of the French Enlightenment."

"You also said that the French have always been more rational than the British."

"Yes, a difference that goes right back to the Middle Ages. When the British speak of 'common sense,' the French usually speak of 'evident.' The English expression means 'what everybody knows,' the French means 'what is obvious'-to one's reason, that is."

"I see."

"Like the humanists of antiquity-such as Socrates and the Stoics-most of the Enlightenment philosophers had an unshakable faith in human reason. This was so characteristic that the French Enlightenment is often called the Age of Reason. The new natural sciences had revealed that nature was subject to reason. Now the Enlightenment philosophers saw it as their duty to lay a foundation for morals, religion, and ethics in accordance with man's immutable reason. This led to the enlightenment movement."

"The third point."

"Now was the time to start 'enlightening' the ma.s.ses. This was to be the basis for a better society. People thought that poverty and oppression were the fault of ignorance and superst.i.tion. Great attention was therefore focused on the education of children and of the people. It is no accident that the science of pedagogy was founded during the Enlightenment."

"So schools date from the Middle Ages, and pedagogy from the Enlightenment."

"You could say that. The greatest monument to the enlightenment movement was characteristically enough a huge encyclopedia. I refer to the Encyclopedia in 28 volumes published during the years from 1751 to 1772. All the great philosophers and men of letters contributed to it. 'Everything is to be found here,' it was said, 'from the way needles are made to the way cannons are founded.' "

"The next point is cultural optimism," Sophie said.

"Would you oblige me by putting that card away while I am talking?"

"Excuse me."

"The Enlightenment philosophers thought that once reason and knowledge became widespread, humanity would make great progress. It could only be a question of time before irrationalism and ignorance would give way to an 'enlightened' humanity. This thought was dominant in Western Europe until the last couple of decades. Today we are no longer so convinced that all 'developments' are to the good.

"But this criticism of 'civilization' was already being voiced by French Enlightenment philosophers."

"Maybe we should have listened to them."

"For some, the new catchphrase was back to nature. But 'nature' to the Enlightenment philosophers meant almost the same as 'reason/ since human reason was a gift of nature rather than of religion or of 'civilization.' It was observed that the so-called primitive peoples were frequently both healthier and happier than Europeans, and this, it was said, was because they had not been 'civilized.' Rousseau proposed the catchphrase, 'We should return to nature.' For nature is good, and man is 'by nature' good; it is civilization which ruins him. Rousseau also believed that the child should be allowed to remain in its 'naturally' innocent state as long as possible. It would not be wrong to say that the idea of the intrinsic value of childhood dates from the Enlightenment. Previously, childhood had been considered merely a preparation for adult life. But we are all human beings-and we live our life on this earth, even when we are children."

"I should think so!"

"Religion, they thought, had to be made natural."

"What exactly did they mean by that?"

"They meant that religion also had to be brought into harmony with 'natural' reason. There were many who fought for what one could call a natural religion, and that is the sixth point on the list. At the time there were a lot of confirmed materialists who did not believe in a G.o.d, and who professed to atheism. But most of the Enlightenment philosophers thought it was irrational to imagine a world without G.o.d. The world was far too rational for that. Newton held the same view, for example. It was also considered rational to believe in the immortality of the soul. Just as for Descartes, whether or not man has an immortal soul was held to be more a question of reason than of faith."

"That I find very strange. To me, it's a typical case of what you believe, not of what you know."

"That's because you don't live in the eighteenth century. According to the Enlightenment philosophers, what religion needed was to be stripped of all the irrational dogmas or doctrines that had got attached to the simple teachings of Jesus during the course of ecclesiastical history."

"I see."

"Many people consequently professed to what is known as Deism."

"What is that?"

"By Deism we mean a belief that G.o.d created the world ages and ages ago, but has not revealed himself to the world since. Thus G.o.d is reduced to the 'Supreme Being' who only reveals himself to mankind through nature and natural laws, never in any 'supernatural' way. We find a similar 'philosophical G.o.d' in the writings of Aristotle. For him, G.o.d was the 'formal cause' or 'first mover.' "

"So now there's only one point left, human rights."

"And yet this is perhaps the most important. On the whole, you could say that the French Enlightenment was more practical than the English philosophy."

"You mean they lived according to their philosophy?"

"Yes, very much so. The French Enlightenment philosophers did not content themselves with theoretical views on man's place in society. They fought actively for what they called the 'natural rights' of the citizen. At first, this took the form of a campaign against censorship-for the freedom of the press. But also in matters of religion, morals, and politics, the individual's right to freedom of thought and utterance had to be secured. They also fought for the abolition of slavery and for a more humane treatment of criminals."

"I think I agree with most of that."

"The principle of the 'inviolability of the individual' culminated in the Declaration of the Rights of Man and Citizen adopted by the French National a.s.sembly in 178V. This Declaration of Human Rights was the basis for our own Norwegian Const.i.tution of 1814."

"But a lot of people still have to fight for these rights."

"Yes, unhappily. But the Enlightenment philosophers wanted to establish certain rights that everybody was ent.i.tled to simply by being born. That was what they meant by natural rights.

"We still speak of a 'natural right' which can often be in conflict with the laws of the land. And we constantly find individuals, or even whole nations, that claim this 'natural right' when they rebel against anarchy, servitude, and oppression."

"What about women's rights?"

"The French Revolution in 1787 established a number of rights for all 'citizens.' But a citizen was nearly always considered to be a man. Yet it was the French Revolution that gave us the first inklings of feminism."

"It was about time!"

"As early as 1787 the Enlightenment philosopher Condorcet published a treatise on the rights of women. He held that women had the same 'natural rights' as men. During the Revolution of 1789, women were extremely active in the fight against the old feudal regime. For example, it was women who led the demonstrations that forced the king away from his palace at Versailles. Women's groups were formed in Paris. In addition to the demand for the same political rights as men, they also demanded changes in the marriage laws and in women's social conditions."

"Did they get equal rights?"

"No. Just as on so many subsequent occasions, the question of women's rights was exploited in the heat of the struggle, but as soon as things fell into place in a new regime, the old male-dominated society was re-introduced."

"Typical!"

"One of those who fought hardest for the rights of women during the French Revolution was Olympe de Gouges. In 1791-two years after the revolution-she published a declaration on the rights of women. The declaration on the rights of the citizen had not included any article on women's natural rights. Olympe de Gouges now demanded all the same rights for women as for men."

"What happened?"

"She was beheaded in 1793. And all political activity for women was banned."

"How shameful!"

"It was not until the nineteenth century that feminism really got under way, not only in France but also in the rest of Europe. Little by little this struggle began to bear fruit. But in Norway, for example, women did not get the right to vote until 1913. And women in many parts of the world still have a lot to fight for."

"They can count on my support."

Alberto sat looking across at the lake. After a minute or two he said: "That was more or less what I wanted to say about the Enlightenment."