Rousseau and Romanticism. Babbitt Irving

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СКАЧАТЬ form of tradition – not merely literary but also religious and political – as Cartesianism. The rationalist of the eighteenth century was for dismissing as “prejudice” everything that could not give a clear account of itself in the Cartesian sense. This riot of abstract reasoning (la raison raisonnante) that prepared the way for the Revolution has been identified by Taine and others with the classic spirit. A more vicious confusion has seldom gained currency in criticism. It is true that the French have mixed a great deal of logic with their conception of the classic spirit, but that is because they have mixed a great deal of logic with everything. I have already mentioned their tendency to substitute a logical for an imaginative verisimilitude; and strenuously logical classicists may be found in France from Chapelain to Brunetière. Yet the distinction that should keep us from confusing mere logic with the classic spirit was made by a Frenchman who was himself violently logical and also a great geometrician – Pascal. One should keep distinct, says Pascal, the esprit de géométrie and the esprit de finesse. The esprit de finesse is not, like the esprit de géométrie, abstract, but very concrete.32 So far as a man possesses the esprit de finesse he is enabled to judge correctly of the ordinary facts of life and of the relationships between man and man. But these judgments rest upon such a multitude of delicate perceptions that he is frequently unable to account for them logically. It is to intuitive good sense and not to the esprit de géométrie that the gentleman (honnête homme) of the neo-classical period owed his fine tact. Pascal himself finally took a stand against reason as understood both by the Cartesian and by the man of the world. Unaided reason he held is unable to prevail against the deceits of the imagination; it needs the support of intuition – an intuition that he identifies with grace, thus making it inseparable from the most austere form of Christianity. The “heart,” he says, and this is the name he gives to intuition, “has reasons of which the reason knows nothing.” A Plato or an Aristotle would not have understood this divorce between reason and intuition.33

      Pascal seems to get his insight only by flouting ordinary good sense. He identifies this insight with a type of theological dogma of which good sense was determined to be rid; and so it tended to get rid of the insight along with the dogma. Classical dogma also seemed at times to be in opposition to the intuitive good sense of the man of the world. The man of the world therefore often inclined to assail both the classical and the Christian tradition in the name of good sense, just as the Cartesian inclined to assail these traditions in the name of abstract reason. Perhaps the best exponent of anti-traditional good sense in the seventeenth century was Molière. He vindicated nature, and by nature he still meant in the main normal human nature, from arbitrary constraints of every kind whether imposed by an ascetic Christianity or by a narrow and pedantic classicism. Unfortunately Molière is too much on the side of the opposition. He does not seem to put his good sense into the service of some positive insight of his own. Good sense may be of many degrees according to the order of facts of which it has a correct perception. The order of facts in human nature that Molière’s good sense perceived is not the highest and so this good sense appears at times too ready to justify the bourgeois against the man who has less timid and conventional views. So at least Rousseau thought when he made his famous attack on Molière.34 Rousseau assailed Molière in the name of instinct as Pascal would have assailed him in the name of insight, and fought sense with sensibility. The hostility of Rousseau to Molière, according to M. Faguet, is that of a romantic Bohemian to a philistine of genius.35 One hesitates to call Molière a philistine, but one may at least grant M. Faguet that Molière’s good sense is not always sufficiently inspired.

      I have been trying to build up a background that will make clear why the reason of the eighteenth century (whether we understand by reason logic or good sense) had come to be superficial and therefore oppressive to the imagination. It is only with reference to this “reason” that one can understand the romantic revolt. But neo-classical reason itself can be understood only with reference to its background – as a recoil namely from a previous romantic excess. This excess was manifested not only in the intellectual romanticism of which I have already spoken, but in the cult of the romantic deed that had flourished in the Middle Ages. This cult and the literature that reflected it continued to appeal, even to the cultivated, well on into the neo-classical period. It was therefore felt necessary to frame a definition of reason that should be a rebuke to the extravagance and improbability of the mediæval romances. When men became conscious in the eighteenth century of the neo-classical meagerness on the imaginative side they began to look back with a certain envy to the free efflorescence of fiction in the Middle Ages. They began to ask themselves with Hurd whether the reason and correctness they had won were worth the sacrifice of a “world of fine fabling.”36 We must not, however, like Heine and many others, look on the romantic movement as merely a return to the Middle Ages. We have seen that the men of the Middle Ages themselves understood by romance not simply their own kind of speech and writing in contrast with what was written in Latin, but a kind of writing in which the pursuit of strangeness and adventure predominated. This pursuit of strangeness and adventure will be found to predominate in all types of romanticism. The type of romanticism, however, which came in towards the end of the eighteenth century did not, even when professedly mediæval, simply revert to the older types. It was primarily not a romanticism of thought or of action, the types we have encountered thus far, but a romanticism of feeling. The beginnings of this emotional romanticism antedate considerably the application of the word romantic to a particular literary school. Before considering how the word came to be thus applied we shall need to take a glance at eighteenth-century sentimentalism, especially at the plea for genius and originality that, from about the middle of the century on, were opposed to the tameness and servile imitation of the neo-classicists.

      CHAPTER II

      ROMANTIC GENIUS

      Romanticism, it has been remarked, is all that is not Voltaire. The clash between Rousseau and Voltaire is indeed not merely the clash between two men, it is the clash between two incompatible views of life. Voltaire is the end of the old world, as Goethe has put it, Rousseau the beginning of the new.

      One is not to suppose, however, that Voltaire was a consistent champion of the past. He is indeed with all his superficial clearness one of the most incoherent of writers. At the same time that he defended classical tradition he attacked Christian tradition, spreading abroad a spirit of mockery and irreverence that tended to make every traditional belief impossible. The “reason” to which he appeals has all the shallowness that I have noticed in the “reason” of the eighteenth century. Though he does not fall into the Cartesian excess of abstract reasoning, and though the good sense that he most often understands by reason is admirably shrewd within certain bounds, he nevertheless falls very far short of the standards of a true classicism. He delights in the philosophy of Locke and has little sense for Greek philosophy or for the higher aspects of Greek literature. He is quite lacking in the quality of imagination that is needful if one is to communicate with what is above the ordinary rational level. So far from being capable of high seriousness, he is scarcely capable of ordinary seriousness. And so the nobility, elegance, imitation, and decorum that he is constantly preaching have about them a taint of formalism. Perhaps this taint appears most conspicuously in his conception of decorum. A man may be willing to impose restrictions on his ordinary self – and every type of decorum is restrictive – if he is asked to do so for some adequate end. The end of the decorum that an Aristotle, for example, would impose is that one may become more human and therefore, as he endeavors to show in a highly positive fashion, happier. The only art and literature that will please a man who has thus become human through the observance of true decorum is an art and literature that are themselves human and decorous. Voltaire for his part wishes to subject art and literature to an elaborate set of restrictions in the name of decorum, but these restrictions are not joined to any adequate end. The only reward he holds out to those who observe all these restrictions is “the merit of difficulty overcome.” At bottom, like so many of the Jesuits from whom he received his education, he looks СКАЧАТЬ