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قراءة كتاب Critical Miscellanies (Vol. 2 of 3) Turgot

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Critical Miscellanies (Vol. 2 of 3)
Turgot

Critical Miscellanies (Vol. 2 of 3) Turgot

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دار النشر: Project Gutenberg
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of the type of those who strangle serpents while yet in the cradle. We know the temperament which from the earliest hour consumes with eager desire for knowledge, and energises spontaneously with unceasing and joyful activity in that bright and pure morning of intellectual curiosity, which neither the dull tumultuous needs of life nor the mists of spiritual misgiving have yet come up to make dim. Of this temperament was Turgot in a superlative degree, and its fire never abated in him from college days, down to the last hours while he lay racked with irremediable anguish.

To a certain extent this was the glorious mark of all the best minds of the epoch; from Voltaire downwards, they were inflamed by an inextinguishable and universal curiosity. Voltaire hardly left a single corner of the field entirely unexplored in science, poetry, history, philosophy. Rousseau wrote a comic opera and was an ardent botanist. Diderot wrote, and wrote well and intelligently, de omni scibili, and was the author alike of the Letters on the Blind and Jacques le Fataliste. No era was ever so little the era of the specialist.


The society of the Sorbonne corresponded exactly to a college at one of our universities, and will be distinguished by the careful reader from the faculty of theology in the university, which was usually, but not always, composed of docteurs de Sorbonne. It consisted of a large number of learned men in the position of fellows, and a smaller number of younger students, who lived together just as undergraduates do, in separate apartments, but with common hall, library, and garden. One of Turgot's masters, Sigorgne, was the first to teach in the university the Newtonian principles of astronomy, instead of the Cartesian hypothesis of vortices. As is well known, Cartesianism had for various reasons taken a far deeper root in France than it ever did here, and held its place a good generation after Newtonian ideas were accepted and taught at Oxford and Cambridge.[8] Voltaire's translation of the Principia, which he was prevented by the Cartesian chancellor, D'Aguesseau, from publishing until 1738, overthrew the reigning system, and gave a strong impulse to scientific inquiry.

Turgot mastered the new doctrine with avidity. In the acute letter of criticism which, while still at the Sorbonne, he addressed to Buffon, he pointedly urged it as the first objection to that writer's theory of the formation and movements of the planets, that any attempt at fundamental explanations of this kind was a departure from 'the simplicity and safe reserve of the philosophy of Newton.'[9] He only, however, made a certain advance in mathematics. He appears to have had no peculiar or natural aptitude for this study; though he is said to have constantly blamed himself for not having gone more deeply into it. It is hardly to be denied that mathematical genius and philosophic genius do not always go together. The precision, definiteness, and accurate limitations of the method of the one, are usually unfriendly to the brooding, tentative, uncircumscribed meditation which is the productive humour in the other. Turgot was essentially of the philosophising temper. Though the activity of his intelligence was incessant, his manner of work was the reverse of quick. 'When he applied to work,' says Morellet, 'when it was a question of writing or doing, he was slow and loitering. Slow, because he insisted on finishing all he did perfectly, according to his own conception of perfection, which was most difficult of attainment, even down to the minutest detail; and because he would not receive assistance, being never contented with what he had not done himself. He also loitered a great deal, losing time in arranging his desk and cutting his pens, not that he was not thinking profoundly through all this trifling; but mere thinking did not advance his work.'[10] We may admit, perhaps, that the work was all the better for the thinking that preceded it, and that the time which Turgot seemed to waste in cutting his pens and setting his table in order was more fruitfully spent than the busiest hours of most men.

We know the books which Turgot and his friends devoured with ardour. Locke, Bayle, Voltaire, Buffon, relieved Clarke, Leibnitz, Spinosa, Cudworth; and constant discussions among themselves both cleared up and enlarged what they read.[11] One of the disputants, certainly not the least amiable, has painted his own part in these discussions: 'I was violent in discussion,' says the good Morellet, as he was pleasantly called, 'but without my antagonist being able to reproach me with a single insult; and sometimes I used to spit blood, after a debate in which I had not allowed a single personality to escape me.'[12]

Another member of the circle was Loménie de Brienne, who, in long years after, was chief minister of France for a narrow space through the momentous winter of 1787 and the spring of the next year, filling the gap between Calonne and Necker in a desperate and fatal manner. Loménie's ambition dated from his youth; and it was always personal and mean. While Turgot, his friend, was earnestly meditating on the destinies of the race and the conditions of their development, Loménie was dreaming only of the restoration of his ancestral château of Brienne. Though quite without means, he planned this in his visions on a scale of extreme costliness and magnificence. The dreams fell true. Money came to the family, and the château was built exactly as he had projected it, at a cost of two million francs.[13] His career was splendid. He was clever, industrious, and persevering after his fashion, astute, lively, pretentious, a person ever by well-planned hints leading you to suppose his unrevealed profundity to be bottomless; in a word, in all respects an impostor.[14] He espoused that richly dowered bride the Church, rose to be Archbishop of Toulouse, and would have risen to be Archbishop of Paris, but for the King's over-scrupulous conviction that 'an Archbishop of Paris must at least believe in God.' He became an immense favourite with Marie Antoinette and the court, was made Minister 'like Richelieu and Mazarin,' and after having postured and played tricks in face of the bursting deluge, and given the government the final impulse into the abyss of bankruptcy, was dismissed with the rich archbishopric of Sens and a cardinal's hat for himself, and good sinecures for his kinsfolk. His last official act was to send for the

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