The term "Enlightenment" refers to a loosely organized intellectual movement, secular, rationalist, liberal, and egalitarian in outlook and values, which flourished in the middle decades of the eighteenth century. The name was self-bestowed, and the terminology of darkness and light was identical in the major European languages"Enlightenment" for English speakers, sicle des lumires in France, illuminismo in Italy, Aufklrung for Germans and Austrians. Although it was international in scope, the center of gravity of the movement was in France, which assumed an unprecedented leadership in European intellectual life. Emblematically, the single most famous publication of the Enlightenment was the French Encyclopdie, ou, Dictionnaire raison des sciences, des arts, et des mtiers (17511772; Encyclopedia, or, Rational dictionary of the sciences, arts, and professions), a massive compendium of theoretical and practical knowledge edited in Paris by Jean Le Rond d'Alembert and Denis Diderot. The cosmopolitanism of the Enlightenment was genuine, however. It was a German admirer of d'Alembert and Diderot, Immanuel Kant, who produced the most enduring definition of the movement. In a famous essay of 1784, Kant defined enlightenment as "emancipation from self-incurred tutelage" and declared that its motto should be sapere aude"dare to know." Writers and thinkers associated with the Enlightenment were certainly capable of profound disagreement among themselves. But the common aspiration defined by Kantknowledge as liberationis what permits us to see a unified movement amid much diversity.

Origins

In a long-term perspective, the Enlightenment can be regarded as the third and last phase of the cumulative process by which European thought and intellectual life was "modernized" in the course of the early modern period. Its relation to the two earlier stages in this processRenaissance and Reformationwas paradoxical. In a sense, the Enlightenment represented both their fulfillment and their cancellation. As the neoclassical architecture and republican politics of the late eighteenth century remind us, respect and admiration for classical antiquity persisted throughout the period. Yet the Enlightenment was clearly the moment at which the spell of the Renaissancethe conviction of the absolute superiority of ancient over modern civilizationwas broken once and for all in the West. The Enlightenment revolt against the intellectual and cultural authority of Christianity was even more dramatic. In effect, the Protestant critique of the Catholic churchcondemned for exploitation of its charges by means of ideological delusionwas extended to Christianity, even religion itself. At the deepest level, this is what Kant meant by "emancipation from self-incurred tutelage": the Enlightenment marked the moment at which the two most powerful sources of intellectual authority in Europe, Greco-Roman and Judeo-Christian, were decisively overthrown, at least for a vanguard of educated Europeans.

What made this intellectual liberation possible? The major thinkers of the Enlightenment were in fact very clear about the proximate origins of their own ideas, which they almost invariably traced to the works of a set of pioneers or founders from the mid-seventeenth century. First and foremost among these were figures now associated with the "scientific revolution"above all, the English physicist Isaac Newton, who became the object of a great cult of veneration in the eighteenth century. Hardly less important were thinkers who are more typically classified as "philosophers" today, including the major figures of both the rationalist and the empiricist traditionsRen Descartes, Baruch Spinoza, and Gottfried Wilhelm Leibniz on the one hand, Francis Bacon, Thomas Hobbes, and John Locke on the other. Similarly honored were the founders of modern "natural rights" theory in political thoughtHugo Grotius, Hobbes, Locke, and Samuel Pufendorf. These thinkers did not see themselves as engaged in a common enterprise as did their successors in the Enlightenment. What they did share, however, was the sheer novelty of their ideasthe willingness to depart from tradition in one domain of thought after another. Nor is it an accident that this roster is dominated by Dutch and English names or careers. For the United Provinces and England were the two major states in which divine-right absolutism had been successfully defeated or overthrown in Europe. If the ideological idiom of the Dutch Revolt (15681648) and the English Revolutions (16401660, 1688) remained primarily religious, their success made possible a degree of freedom of thought and expression enjoyed nowhere else in Europe. The result was to lay the intellectual foundations for the Enlightenment, which can be defined as the process by which the most advanced thought of the seventeenth century was popularized and disseminated in the course of the eighteenth.

Geography and Chronology

Logically enough, having supplied the great pioneers and precursors in the seventeenth century, neither the United Provinces nor England were to play a dominant role in the Enlightenment itself. What these countries did provide, however, was the indispensable staging ground for the central practical business of the movement, the publication of books. For most of the century, Amsterdam and Londontogether with the city-states of another zone of relative freedom, Switzerlandwere home to the chief publishers of the Enlightenment, many of whom specialized in the printing of books for clandestine circulation in France.

For France was the leading producer and consumer of "enlightened" literature in the eighteenth century, occupying a dominant position in the movement comparable to that of Italy in the Renaissance or Germany in the Reformation. The reasons for this centrality lie in the unique position of France within the larger set of European nations at the end of the seventeenth century. At the end of the long reign of Louis XIV in 1715, Catholic France remained by far the most powerful absolute monarchy in Europeyet one whose geopolitical ambitions had clearly been thwarted by the rise of two smaller, post-absolutist Protestant states, the United Provinces and Great Britain. The remote origins of the French Enlightenment can be traced precisely to the moment that the sense of having been overtaken by Dutch and English rivals became palpable. The key transitional work, the French Protestant Pierre Bayle's Dictionnaire historique et critique (Critical and historical dictionary), was published from Dutch exile in 1697. As the Enlightenment unfolded in France, the promptings of international rivalry remained central. The major texts of its early phase, Charles-Louis de Secondat de Montesquieu's Lettres persanes (1721; Persian letters) and Voltaire's Lettres philosophiques (1734; Philosophical letters) both held up a critical mirror to what was now theorized as "despotism" in Francean imaginary Muslim one in the case of the first, a very real English mirror in the second. The critical edge of the Encyclopdie, the collective enterprise that defined and dominated the French Enlightenment at its peak, came from a still more urgent sense that intellectual modernization was a matter of national prioritydemonstrated dramatically, indeed, by the magnitude of French defeat in the Seven Years' War (17561763). The last years of the French Enlightenment saw the emergence of a distinctive school of political economy, whose conscious purpose was to find means of restoring the economic and political fortunes of France, in the face of British competition.

By this point, the example of the French Enlightenment had long since inspired or provoked a sequence of other national "enlightenments," according to a similar dynamic of international rivalry and influence. Second only to France in terms of its contribution to the Enlightenment was its perennial ally in political and cultural contention with England: Scotlandwhich, in fact, had been absorbed into political union with England in 1707. The first major thinker of the Scottish Enlightenment was David Hume, whose precocious Treatise of Human Nature was published in 1740. Hume's subsequent turn to history and politics paved the way for the works of Adam Smith, Adam Ferguson, and John Millar in the 1760s and 1770s, which gave birth to modern economics and historical sociologyand whose common focus was precisely the issue of economic and social development across time. Italy, not surprisingly, as another zone of French influence, produced not a "national" but a great flowering of local "enlightenments," the most important being the Milanese and the Neapolitan, both specializing in juridical thought and reform.

Beyond this western European core, the Enlightenment spread, in the second half of the century, to the western and eastern peripheries of European civilization. French and Scottish ideas were enthusiastically embraced in the English colonies of North America, and, with a slight lag, in the Spanish and Portuguese colonies in the South. As in France and Scotland, this was largely a spontaneous process, the work of an independent intelligentsiaeven if some of the key figures of colonial "enlightenments" soon became statesmen themselves. In eastern Europe, by contrast, where the major absolute monarchies now reached their maturity, the Enlightenment tended to arrive with royal sponsorship: Frederick the Great's engagement of the services of Voltaire and Catherine the Great's of Diderotor, for that matter, the Polish nobility's solicitation of advice from Jean-Jacques Rousseauare the most famous gestures of what came to be known as "enlightened despotism." In any case, the last flowering of the Enlightenment as a whole came in Germany, where it found a philosophical consummation in Kant's mature philosophy, completed during the years that the French monarchy fell victim to the revolution that ended the European Old Regime as a whole.

Ideas: Consensus and Divergence

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