Filip Alessia-Oana

RISE III

Joseph de Maistre
A brief analysis of historical, political, and social thought

Joseph de Maistre played a pivotal role in the development of conservatism and made
significant contributions to the field of historical thinking. Viewing history as both a means of
human progress and a standard for philosophical evaluation, his conservatism was inherently
rooted in history. His theory of knowledge, contextualised understanding, and his study of
violence in society suggested that history originates from within the individual. This paper aims
to analyse and synthesise Maistre's historical, political, and social ideas.1
Joseph de Maistre is widely regarded as one of the founders, if not the founder, of French
historical thought. He was the one who established a significant theoretical connection between
the historical philosophies of the French Enlightenment and the liberal historiographies of the
French nineteenth century. The innovative form of conservatism embodied by Maistre, which did
not hold onto traditional values, was highly appropriate for establishing the hidden historical
connection between the Enlightenment and French left-wing ideology.2
Maistre, who criticised philosophical systems, never made an effort to create a
comprehensive theory of history. Furthermore, he did not hold history in high regard as an
academic discipline. During his time in Russia, he went so far as to suggest that history should
be excluded from school curricula, arguing that it was a subject that could be easily learned
through daily reading.3 At the same time, in line with his intention to reveal God's plans through
history, Maistre commended philosophical history. He noted that in the past, exceptional
individuals were entrusted with the responsibility of teaching history, focusing more on
analysing and interpreting history rather than simply imparting knowledge. In almost every book
he authored, he consistently argued that history is "experimental politics," serving as the ultimate
means of acquiring knowledge and as God's medium for communicating philosophical truths and
falsehoods, as well as political rights and wrongs to humanity. The theological interest in history
led to a shift where history became the standard for philosophical judgement, rather than being
judged by philosophy itself. Maistre's writings subjected everything, including reason, science,
1
Armenteros, Carolina. (2011). The Historical Thought of Joseph de Maistre (1753-1821).
2
Ibid.
3
Armenteros, Carolina. (2012). Between Providence and Revolution: The Philosophy of History of Joseph de Maistre (1753-
1821) and Its Nineteenth-Century French Legacy.
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and knowledge, to a historical and temporal framework in order to facilitate understanding. The
field of political philosophy underwent a transformation into a historical issue.4
Describing his historical thought often involves the retrieval of the implicit, making it a
challenging task. However, his historical reflections consistently shape and can be extracted from
five distinct aspects of his thinking: his belief in constitutionalism, his understanding of
epistemology, his commitment to Europeanism, his theory of sacrifice, and his mystical thought.
His reputation as a political thinker is contradictory, since he both played a crucial role in
shaping the early political right and had religious beliefs that aimed to downplay the significance
of politics. 5
The political elements of Maistre's historical ideas are implicit in the constitutional theory
he formulated between 1794-1796, as a response to the Terror. During this period, he authored
"De l'état de nature" and "De la souveraineté du peuple," both of which serve as rebuttals to
Rousseau's theories. 6
These essays demonstrate that Maistre's political beliefs and his philosophy of history are
closely intertwined and originated at the same time. The essays were published after the author's
death, as part of his complete works that started to be released in 1884. However, they greatly
influenced the political philosophy that gained popularity in the Considérations sur la France, a
pamphlet where he succinctly and vividly presented the findings of his study on Rousseau.7
These works succinctly expressed Maistre's viewpoints by alternatively adhering to and
reprimanding Jean-Jacques. Therefore, they formulated Maistrian social theory by concurring
with Rousseau's belief that society possesses moral attributes such as guilt and innocence.
However, they diverged from Rousseau's viewpoint by asserting that no society is eternal and
unchanging. Society, on the other hand, is contextualised in history, diversified, and tangibly
manifested through institutions such as the church, the family, and the state. The essays also
elaborated on Maistre's political theory in relation to Rousseau. 8

4
Armenteros, Carolina. (2012). Between Providence and Revolution: The Philosophy of History of Joseph de Maistre (1753-
1821) and Its Nineteenth-Century French Legacy.
5
Armenteros, C. (2014). Joseph de Maistre (1753-1821). Encyclopedia of Political Thought.
6
Armenteros, C. (2013). Joseph de Maistre: Heir of the Enlightenment, Enemy of Revolutions, and Spiritual Progressivist.
Enlightenment and Catholicism in Europe: A Transnational History.
7
Ibid.
8
Armenteros, C. (2013). Joseph de Maistre: Heir of the Enlightenment, Enemy of Revolutions, and Spiritual Progressivist.
Enlightenment and Catholicism in Europe: A Transnational History.
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Finally, the essays on Rousseau discussed his ideas and theories about history. Rejecting
the idea proposed by Rousseau that there was a time before politics and history, they argued that
every nation has a historical trajectory shaped by a dynamic interplay between humanity and
Providence. In this interplay, God determines the circumstances that nations encounter based on
their moral character. Nations rise to greatness and subsequently decline as their moral strength
grows and eventually diminishes. The trajectory of national development can be represented by a
parabola. Maistre boldly applied the principles of the Enlightenment by asserting that the divine
could be apprehended, quantified, empirically described, and comprehended through reason.9

I will provide a brief analysis of "Considerations on France" in order to further explain

the political, and social thought of Joseph de Maistre. He gained public recognition with his
pamphlet, "Considerations on France" (1797)10, which eloquently criticised the French
Revolution as a divine retribution imposed on the French nation.11
Maistre argued in his thesis that France, which has significant authority over Europe, had,
among other things, gravely deviated from its calling by corrupting Europe via the influence of
philosophers. The Revolution is perceived as a manifestation of divine intervention, a retribution
imposed on France for its transgressions.12 The Revolution's providential nature is evidenced by
the fact that it surpasses all human control while following its own course. The individuals who
strategize the Revolution are only its uncomplicated tools. The individuals who are most actively
involved in opposing or changing the direction of the Revolution often look docile and
mechanical, but once they attempt to do so, they vanish from the scene. Maistre believed that
once France underwent regeneration, the Revolution would come to an end, along with its
existing constitutions and administrations. The government's perceived strength is only a result
of its use of violence. It is not universally wanted; rather, it is only tolerated out of dread of
something far worse. Even the supporters of the Republic do not make an effort to demonstrate
its principles. Instead, their objective is only to demonstrate that the resurgence of the old system

9
Ibid.
10
“De Maistre, Considerations on France,” LIBERTY, EQUALITY, FRATERNITY: EXPLORING THE FRENCH
REVOUTION, accessed April 13, 2024, https://revolution.chnm.org/d/627.
11
Armenteros, C. (2014). Joseph de Maistre (1753-1821). Encyclopedia of Political Thought.
12
Ibid.
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would lead to the most severe forms of wickedness, a perspective vehemently refuted by
Maistre.13

Maistre's views on the counter-revolution demonstrate both a profound affection for

France, beyond that of many immigrants, and a keen understanding of the dynamics of a
revolution. He strongly criticises the nobility who want to carry out a counter-revolution by the
use of military force, which would ultimately lead to the invasion and partition of France, as well
as widespread killings and chaos.14 Equally culpable were those individuals who sought
assistance from foreign rulers, under the misguided belief that these powers would engage in
battle for the crown without expecting any compensation in return. The counter-revolution would
undoubtedly occur, but it would not be achieved by these methods. The individuals in France
who claimed that the counter-revolution would entail the same atrocities as the Revolution are
completely mistaken. Their mistake was in believing that the monarchy, which had been toppled,
could be reinstated by individuals of the same calibre. Maistre dismissed arguments suggesting
that people dread, do not desire, or would never consent to the counter-revolution as redundant.15

His conclusion was that during revolutions, the role of the people is insignificant, or at
the very least, they only participate as passive tools. If the monarchy is reinstated, the people will
not actively endorse its reinstatement, just as they did not actively endorse its overthrow or the
foundation of the revolutionary government. 16 Maistre devised a groundbreaking form of
conservatism. Despite his desire to maintain the monarchy and religious authority, and his
opposition to the Enlightenment, he utilised both Enlightened and revolutionary concepts to
achieve his primary intellectual objective: averting political violence.

All things considered, Maistre's theory of history blends an astonishingly Pelagian

account of humanity's will and capacity to save itself with a pessimistic, Augustinian vision of
humanity as irreparably split and sinful.17 In contrast to the majority of Enlightenment
philosophers, who tended to overlook or downplay the issue of suffering in their utopian visions,
Maistre directly addresses suffering and expresses the belief that it will eventually be eradicated

13
Bates, D. (2001). Owen Bradley, A Modern Maistre: The Social and Political Thought of Joseph de Maistre. A Modern
Maistre: The Social and Political Thought of Joseph de Maistre
14
Armenteros, C. (2014). Joseph de Maistre (1753-1821). Encyclopedia of Political Thought.
15
Ibid.
16
Ibid.
17
Armenteros, Carolina. (2011). The Historical Thought of Joseph de Maistre (1753-1821).
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through the course of history. The enduring relevance of his historical thought can be attributed
to the combination of profound realism and unbounded hope that it embodies. It is a crucial, yet
not extensively studied, element of the conservative movement he embodied, which ultimately
brought about significant change.
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Bibliography

 “De Maistre, Considerations on France,” LIBERTY, EQUALITY, FRATERNITY:

EXPLORING THE FRENCH REVOUTION, accessed May 13,
2024, https://revolution.chnm.org/d/627.

 Armenteros, C. (2013). Joseph de Maistre: Heir of the Enlightenment, Enemy of

Revolutions, and Spiritual Progressivist. Enlightenment and Catholicism in Europe: A
Transnational History.

 Armenteros, C. (2014). Joseph de Maistre (1753-1821). Encyclopedia of Political

Thought.

 Armenteros, Carolina. (2011). The Historical Thought of Joseph de Maistre (1753-1821).

 Armenteros, Carolina. (2012). Between Providence and Revolution: The Philosophy of

History of Joseph de Maistre (1753-1821) and Its Nineteenth-Century French Legacy.

 Armenteros, Carolina. (2012). Between Providence and Revolution: The Philosophy of

History of Joseph de Maistre (1753-1821) and Its Nineteenth-Century French Legacy.

 Bates, D. (2001). Owen Bradley, A Modern Maistre: The Social and Political Thought of
Joseph de Maistre. A Modern Maistre: The Social and Political Thought of Joseph de
Maistre
Filip Alessia-Oana
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