A PROPHET IN A CLOAK OF REASON

Brenda Rubino
History 141-5645
Prof. Corbally
Essay Enlightenment
February 15, 2015

Prior to the Scientific Revolution of the 17th century, human existence was primarily
defined by Holy Scriptures. These religious teachings perpetuated the idea of living a sin free
life in order to acquire an afterlife in heaven. The scientists gave pause; they were empirically
proving that there is more to human existence than waiting around to die with the anticipation of
divine happiness. The irony of hurry-up and wait," a concept ferociously challenged, and what
followed with seamless motion was the Enlightenment era. With a softer approach, but a deeper
critical challenge, philosophes worked to combine societys ingrained, religious beliefs with
scientific discoveries. 1 While the great thinkers of the time all provided food for thought, it was
the work of Denis Diderot (1713-1784) and his creation of, Encyclopdie, (1772) that
exemplified the theory that reason and knowledge was the property of all humankind. Diderot
put ideas into action by illustrating knowledge, reason, skepticism, and tolerance into the greatest
contribution to the Enlightenment era.
The Encyclopdie1 was the first compilation of its kind to be published. While Diderot
was the chief editor and contributor, it was through the contributions of hundreds of experts that
made Encyclopdie possible. It not only held practical information, such has how to build a
wardrobe, but it also contained philosophical quandaries, religious theologies, political
discrepancies, and explanations of art. Its purpose was not just to inform and educate, but to give
the reader something to think about and expand. This expansion, Diderot thought, would
promote personal freedom and the formation of personal truths while joining societys

Diderot, Denis. "Encyclopedia." The Encyclopedia of Diderot & d'Alembert Collaborative Translation Project.
Translated by Philip Stewart. Ann Arbor: Michigan Publishing, University of Michigan Library, 2002.
http://hdl.handle.net/2027/spo.did2222.0000.004 (accessed February 13, 2015). Originally published as
"Encyclopdie," Encyclopdie ou Dictionnaire raisonn des sciences, des arts et des mtiers, 5:635648A (Paris,
1755).

encouraging growth of existence, reason, acceptance, and tolerance. It was also significant that
Diderot was among the first to recognize the contributions of both the highly educated and those
who improved society through the toil of their hands. He said, This is a work that cannot be
completed except by a society of men of letters and skilled workmen, each working separately on
his own part, but all bound together solely by their zeal for the best interests of the human
race.2
The great and daring philosophes of the day were venturing into unknown territory with
their edifying views and revolutionary perceptions of existence. They relied on the great
discoveries of Galileo, Copernicus, and Newton to expand the current boundaries of historical
belief and define human life3.. The concepts once held to be true, such as the Earth being the
center of the universe, was shattered by Copernicus and the idea later solidified by John Locke.
Locke believed in the personal freedoms of individuals, that we are not constrained by the will of
God, and that what is at the center of the universe is not all-knowing and all-being. The
awareness that we are not ruled by one God was brought to light by John Locke in, Second
Treatise on Government, 4(1690) taking this idea and applying it to government and society.
Just as there is no one ruling God, there should be no government forcing people to do as they do
not wish. Locke was determined to explain the 5human condition in his, Essay Concerning
Human Understanding (1690). His naturalistic approach, which asserted that it was not
possible that humans are born with the will of God embedded in their soul, but rather that we

Denis Diderot, Rameau's Nephew, or the Second Satire (French: Le Neveu de Rameau ou La Satire seconde) is an
imaginary philosophical conversation written predominantly in 1761-2 and revised in 1773-4.[1]
3
Marvin Perry, Sources of the Western Tradition Vol II, (Boston, MA, Wadsworth, 2014),60
4
Ibid, 61
5
Ibid, 62

make ourselves who we are, was controversial. He believed it was within everyone to gain
knowledge and develop personal happiness.
Locke was not alone in his convictions. Philosophe Claude-Adrien Helvetius agreed with
Locke, and he took it a step further announcing that morality and intelligence depend solely on
the individual6. Helvetius unwavering convictions regarding education and knowledge led him
to the conclusion that our existence was ours to manage, and not dictated by a divine entity. The
belief that punishment by God is the only moral compass one needs was refuted, the power of the
human mind revealed. Helvetius was imploring his readers to challenge their beliefs and to
improve the education system afforded to the citizens. When he stated, All men have an equal
disposition for understanding,7 his ideas shocked and offended those in power, if all men are
equal then what grants the power to those who claim it? His Essays on the Mind, (1758)
which were previously suppressed by the monarchy and fearing a stronger punishment from the
clergy he wrote (but had published after his death, in 1777) A Treatise on Man, which
emphasized education as a way in which man can truly find enlightenment. Diderot honored this
idea and, upon publication, made it available to all that could read. Those who could not read
were able to understand his book through the etchings and drawings throughout the 28 volumes
of Encyclopdie. 8Ideas that were once only hotly debated in the intellectual realm were now a
part of common folk society.

E. Whitney(1990). Paradise restored: The mechanical arts from antiquity through the thirteenth century.
Philadelphia: The American Philosophical Society.
7

M.J. Langeveld, Helvetius. His Life and Place in the History of Educational Thought by Ian Cumming (New York,
Springer), 2
8

Jackson J. Spielvogel, Western Civilization 9th edition, Vol II,

http://ng.cengage.com/static/nb/ui/index.html?nbId=109749&nbNodeId=28008159&deploymentId=4757637956
482349906014928#!&parentId=28008160, (accessed 2/14/2015)

Diderot included these philosophies and debates in Encyclopdie opening up a world of

education and knowledge that was previously only available to the upper echelons of society. He
clearly states that, because the public good and the advantage of society are the purposes of
establishing a government.9 It was this plainly stated idea that allowed society to question the
governments authority and begin to embrace their personal liberty.
Diderot was not pedantic in his writing; Encyclopdie was a tool to educate and enable creation
and advancement in every industry and every individual. It was equally as valuable for
educational as it was spiritual growth. Thomas Paine wrote, The Age of Reason, in 1794 and
described his belief in one God, but not the stories that came along with Christianity. He was not
only rejecting Christian ideas, but he was calling for a new religion, a more natural belief system
that considered reason and science. The Encyclopdie affirmed Paines position by explaining
the superstitions and mysteries of the Bible by addressing them in his section on Fanaticism. He
describes Fanaticism as a blind and passionate zeal born of superstitious opinions..., allowing
the reader to apply reason and thought to the blind faith historically afforded to the Bible. It was
this awakening in society that invoked a sense of humanity to the human race.
Providing universal access to knowledge, Diderot humbly offered to society a recipe for
change. He was not about touting his ideas for recognition or fame; it was more about
contributing to society, so that every individual would have opportunity to contemplate their life
and their own purpose on a profound and personal level.
In this way, Diderot may have inspired and fueled both the French and American
revolutions. Without Diderots passion, bravery, foresight, and dedication, the human race may
not have been what it is today. Additionally, I believe he would be disappointed to find that,

Didero, Encyclopedia

even today, politics, government, and religion still attempt to control the masses by denying the
knowledge and science of such issues like Climate Change, Evolution, and a womans
Reproductive Rights. Diderots vision of universal knowledge to improve the human condition
and promote personal liberty continues to be elusive to many citizens of our 21st Century
existence.

Bibliography
Diderot, Denis. "Encyclopedia." The Encyclopedia of Diderot & d'Alembert Collaborative
Translation Project. Translated by Philip Stewart. Ann Arbor: Michigan Publishing,
University of Michigan Library, 2002. http://hdl.handle.net/2027/spo.did2222.0000.004
(accessed February 13, 2015). Originally published as "Encyclopdie," Encyclopdie ou
Dictionnaire raisonn des sciences, des arts et des mtiers, 5:635648A (Paris, 1755).
Diderot, Denis Rameau's Nephew, or the Second Satire (French: Le Neveu de Rameau ou La Satire
seconde) is an imaginary philosophical conversation by, written predominantly in 1761-2
and revised in 1773-4.[1]
Jackson J. Spielvogel, Western Civilization 9th edition, Vol II,
http://ng.cengage.com/static/nb/ui/index.html?nbId=109749&nbNodeId=28008159&depl
oymentId=4757637956482349906014928#!&parentId=28008160, (accessed 2/14/2015)
Langeveld, M.J., Helvetius. His Life and Place in the History of Educational Thought by Ian
Cumming (New York, Springer), 2
Perry, Marvin, Sources of the Western Tradition Vol II, (Boston, MA, Wadsworth, 2014),60
Whitney, E. (1990). Paradise restored: The mechanical arts from antiquity through the thirteenth
century. Philadelphia: The American Philosophical Society. .