Summary
Lettres anglaises consists of twenty-four letters:
- Letter I: On The Quakers
- Letter II: On The Quakers
- Letter III: On The Quakers
- Letter IV: On The Quakers
- Letter V: On The Church of England
- Letter VI: On The Presbyterians
- Letter VII: On The Socinians, or Arians, or Antitrinitarians
- Letter VIII: On The Parliament
- Letter IX: On The Government
- Letter X: On Trade
- Letter XI: On Inoculation
- Letter XII: On The Lord Bacon
- Letter XIII: On Mr. Locke
- Letter XIV: On Descartes and Sir Isaac Newton
- Letter XV: On Attraction
- Letter XVI: On Sir Isaac Newton's Optics
- Letter XVII: On Infinites in Geometry, and Sir Isaac Newton's Chronology
- Letter XVIII: On Tragedy
- Letter XIX: On Comedy
- Letter XX: On Such of The Nobility as Cultivate The Belles Lettres
- Letter XXI: On The Earl of Rochester and Mr. Waller
- Letter XXII: On Mr. Pope and Some Other Famous Poets
- Letter XXIII: On The Regard That Ought to Be Shown to Men of Letters
- Letter XXIV: On The Royal Society and Other Academies
Religion
Voltaire first addresses religion in Letters 1–7. He specifically talks about Quakers (1–4), Anglicans (5), Presbyterians (6) and Socinians (7).
In the Letters 1–4, Voltaire describes the Quakers, their customs, their beliefs, and their history. He appreciates the simplicity of their rituals. In particular, he praises their lack of baptism ("we are not of opinion that the sprinkling water on a child's head makes him a Christian"), the lack of communion ("'How! no communion?' said I. 'Only that spiritual one', replied he, 'of hearts'"), and the lack of priests ("'You have, then, no priests?', said I to him. 'No, no, friend', replies the Quaker, 'to our great happiness'"), but still expresses concern regarding the manipulative nature of organized religion.
Letter 5 is devoted to the Anglican religion, which Voltaire compares favourably to Catholicism ("With regard to the morals of the English clergy, they are more regular than those of France"), but he criticizes the ways in which it has stayed true to the Catholic rituals, in particular ("The English clergy have retained a great number of the Romish ceremonies, and especially that of receiving, with a most scrupulous attention, their tithes").
In Letter 6, Voltaire attacks the Presbyterians, whom he sees as intolerant ("[The Presbyterian] affects a serious gait, puts on a sour look, wears a vastly broad-brimmed hat and a long cloak over a very short coat, preaches through the nose, and gives the name of the whore of Babylon to all churches where the ministers are so fortunate as to enjoy an annual revenue of five or six thousand pounds, and where the people are weak enough to suffer this, and to give them the titles of my lord, your lordship, or your eminence") and overly strict ("No operas, plays, or concerts are allowed in London on Sundays, and even cards are so expressly forbidden that none but persons of quality, and those we call the genteel, play on that day; the rest of the nation go either to church, to the tavern, or to see their mistresses").
Finally, in the Letter 7, he talks about the "Socinians", whose belief system is somewhat related to Voltaire's own deist viewpoint. Voltaire argues that while this sect includes some of the day's most important thinkers (including Newton and Locke), this is not enough to persuade the common man that it is logical. According to Voltaire, men prefer to follow the teachings of "wretched authors" such as Martin Luther, John Calvin or Huldrych Zwingli.
Politics
In Letters 8 and 9, Voltaire discusses the English political system.
Letter 8 talks about the British parliament, which he compares to both Rome and France. In terms of Rome, Voltaire deprecates the fact that England has entered wars on account of religion (whereas Rome did not), but he praises England for serving liberty rather than tyranny (as in Rome). In terms of France, Voltaire responds to French criticism concerning the regicide of Charles I by highlighting the British judicial process as opposed to the outright murders of Holy Roman Emperor Henry VII or Henry III of France, or the multiple attempts on the life of Henry IV of France.
In Letter 9, Voltaire gives a brief history of the Magna Carta, talks about the equal dispensing of justice, and the levying of taxes.
Trade and commerce
In Letter 10, Voltaire praises the English trade system, its benefits, and what it brings to the English (from 1707, British) nation. According to Voltaire, trade greatly contributed to the liberty of the English people, and this liberty in turn contributed to the expansion of commerce. It is trade as well that gave England its naval riches and power. In addition, Voltaire takes the opportunity to satirize the German and French nobles who ignore this type of enterprise. For Voltaire, nobles are less important than the businessman who "contributes to the felicity of the world".
Medicine
In Letter 11, Voltaire argues in favour for the English practice of inoculation, which was widely mistrusted and condemned in continental Europe. This letter is probably in response to a 1723 small pox epidemic in Paris that killed 20,000 people.
Famous Britons
Letter 12 speaks of Francis Bacon, author of Novum Organum and father of experimental philosophy.
Letter 13 is about John Locke and his theories on the immortality of the soul.
Letter 14 compares British philosopher Isaac Newton to French philosopher René Descartes. Upon his death in 1727, Newton was compared to Descartes in a eulogy performed by French philosopher Fontenelle. While the British did not appreciate this comparison, Voltaire argues that Descartes, too, was a great philosopher and mathematician.
Letter 15 focuses on Newton's law of universal gravitation. Letter 16 talks about Newton's work with optics. Letter 17 discusses Newton's work with geometry and his theories on the chronology of history.
Art
In Letter 18, Voltaire talks about British tragedy, specifically in the hands of William Shakespeare. Voltaire presents his readers with the famous "To be, or not to be" soliloquy in Hamlet along with a translation into French rhyming verse. He also cites a passage from John Dryden and gives a translation.
In Letter 19, Voltaire addresses British comedy, citing William Wycherley, John Vanbrugh and William Congreve.
Letter 20 speaks briefly of the belles lettres of the nobility, including the Earl of Rochester and Edmund Waller.
Letter 22 references the poetry of Jonathan Swift and Alexander Pope.
In Letter 23, Voltaire argues that the British honour their Men of Letters far better than the French in terms of money and veneration.
The last letter, Letter 24, discusses the Royal Society of London, which he compares unfavourably to the Académie Française.
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François-Marie Arouet, known by his nom de plumeM. de Voltaire, was a French Enlightenment writer, philosopher (philosophe), satirist, and historian. Famous for his wit and his criticism of Christianity and of slavery, Voltaire was an advocate of freedom of speech, freedom of religion, and separation of church and state.
Nicolas Malebranche was a French Oratorian Catholic priest and rationalist philosopher. In his works, he sought to synthesize the thought of St. Augustine and Descartes, in order to demonstrate the active role of God in every aspect of the world. Malebranche is best known for his doctrines of vision in God, occasionalism and ontologism.
Pierre Bayle was a French philosopher, author, and lexicographer. He is best known for his Historical and Critical Dictionary, whose publication began in 1697. Many of the more controversial ideas in the book were hidden away in the voluminous footnotes, or they were slipped into articles on seemingly uncontroversial topics. Bayle is commonly regarded as a forerunner of the Encyclopédistes of the mid-18th century.
The philosophes were the intellectuals of the 18th-century European Enlightenment. Few were primarily philosophers; rather, philosophes were public intellectuals who applied reason to the study of many areas of learning, including philosophy, history, science, politics, economics and social issues. They had a critical eye and looked for weaknesses and failures that needed improvement. They promoted a "republic of letters" that crossed national boundaries and allowed intellectuals to freely exchange books and ideas. Most philosophes were men, but some were women.
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[T]wo very old manuscripts of the New Testament, the newest of which was, as appeared by the date of it, at least 800 years old, in each of which 1 John, ch.v. ver. 7, was quite wanting, and the end of the eighth verse ran thus, "tres unum sunt;" in another old copy the seventh verse was, but with interlining; in another much more modern copy, ver. 7 was also, but differently from the old copy; and in two other old manuscripts, also, ver. 7 was quite out, but as I remember in all of them the end of the eighth verse was "tres unum sunt."
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The Preliminary Discourse to the Encyclopedia of Diderot is the primer to Denis Diderot's Encyclopédie ou Dictionnaire raisonné des sciences, des arts et des métiers, par une Société de Gens de lettres, a collaborative collection of all the known branches of the arts and sciences of the 18th century French Enlightenment. The Preliminary Discourse was written by Jean Le Rond d'Alembert to describe the structure of the articles included in the Encyclopédie and their philosophy, as well as to give the reader a strong background in the history behind the works of the learned men who contributed to what became the most profound circulation of the knowledge of the time.
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Newtonianism is a philosophical and scientific doctrine inspired by the beliefs and methods of natural philosopher Isaac Newton. While Newton's influential contributions were primarily in physics and mathematics, his broad conception of the universe as being governed by rational and understandable laws laid the foundation for many strands of Enlightenment thought. Newtonianism became an influential intellectual program that applied Newton's principles in many avenues of inquiry, laying the groundwork for modern science, in addition to influencing philosophy, political thought and theology.
Stephen Nye (1648–1719) was an English clergyman, known as a theological writer and for his Unitarian views.
John Milner (1628–1702) was an English clergyman, known as a nonjuring minister, scholar and opponent of John Locke.
Deism, the religious attitude typical of the Enlightenment, especially in France and England, holds that the only way the existence of God can be proven is to combine the application of reason with observation of the world. A Deist is defined as "One who believes in the existence of a God or Supreme Being but denies revealed religion, basing his belief on the light of nature and reason." Deism was often synonymous with so-called natural religion because its principles are drawn from nature and human reasoning. In contrast to Deism there are many cultural religions or revealed religions, such as Judaism, Trinitarian Christianity, Islam, Buddhism, and others, which believe in supernatural intervention of God in the world; while Deism denies any supernatural intervention and emphasizes that the world is operated by natural laws of the Supreme Being.
Catholicism and Deism are two theologies that have opposed each other in matters of the role of God in the world. Deism is the philosophical belief which posits that although God exists as the uncaused First Cause, responsible for the creation of the universe, God does not interact directly with that subsequently created world. As deism is not organized, its adherents differ widely in important matters of belief, but all are in agreement in denying the significance of revelation in Christian Scripture and Tradition. Deists argue against Catholicism by either, only considering Scripture to be a helpful moral tool, or denying: its divine character, the infallibility of the Church and Traditions, and the validity of its evidence as a complete manifestation of the will of God. Deism is first considered to have manifested itself in England towards the latter end of the seventeenth century.
