Mitchell 1

Candide and Philosophical Satire

I have never desired to write a paper that directly confronts matters pertaining to religion.
However, I know Candide has been the one reading to which I have felt connected thus far,
and Ive come to accept the fact that no matter how much time I spend ruminating on Voltaires
classic text, I cannot prevent my mind from focusing on the religious and, by extension,
philosophical aspects of Candide. While I felt the tale was rather absurd during my first
exploration of the text given the extreme violence and the indifference the characters seem to
feel towards it upon deeper examination, I discovered that the absurdity often serves a point,
and that Voltaires satire on philosophical views and religious opinions is largely in accordance
with my own outlooks on the two disciplines and is still relevant.
From the very first mentioning of Candides German hometown, Thunder-Ten-Tronckh
which, I assume, is a parody of the brutish German stereotype or Pangloss philosophical
branch, metaphysico-theologico-cosmoloonigology, it becomes evident that even though
Voltaire often deals with disturbing subject material, Candide is largely satirical in nature.
Of course, not all of Voltaires satire in the tale deals with weighty material, e.g. one of the first
targets of his satire is the European aristocracy whom he mocks through the Barons sister when
she refuses to marry Candides father. Despite the facts that he is a respectable, honest
gentleman and she has had a child with him, she rejects the possibility of a marriage because
he could prove only seventy-one quarterings, the rest of his family tree having been lost in the
passage of time (377). As seventy-one quarterings represents 2,000 years of uninterrupted
nobility, Voltaire is clearly making a hyperbolic statement of sorts about the importance of
heritage to nobles.
Amusingly, the importance placed on heritage still exists today, which is the first
indication that Voltaires centuries-old satire is still valid despite our modern sensibilities.
The most relevant example I can recall is the fairly recent uproar in England over Prince William
and Kate Middletons marriage. Ironically, it was the commoners who squabbled over Kate
Middletons commoner status and her suitability for a royal union, e.g. the supposed royal
expert, James Whitaker, who states, Im not against the middle classes as such but I do query

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I always have done whether she has the background and breeding to become Queen one day
(Kate Middleton advised to). Perhaps, Whitaker and the others who protested or questioned
the marriage had forgotten that despite her birth into an aristocratic family, Princess Diana,
Prince Williams mother, was also, technically, a commoner. Regardless, its apparent that many
still buy into the archaic belief that the blood that runs through ones veins is the best
measurement of ones capabilities and worth. However, the enduring validity of Voltaires
satire does not end with noble birthrights.
In Candide, and indeed in the real world, religion and philosophy are often intertwined.
Much of Pangloss, Candides tutor and, ostensibly, the only medium through whom Candide
can interpret lifes phenomena philosophy has its roots in religion. Every event which
Pangloss considers, no matter how tragic, is first assessed with one precept: things cannot
be otherwise than they are, for since everything is made to serve an end, everything necessarily
serves the best end (378). Pangloss tenet is derived from his religious beliefs, and, essentially,
through this principle he is declaring that since God created, observes, and governs every aspect
of the world, everything is as it should be, and, of course, questioning or challenging anything of
Gods design is an unprofitable endeavor.
Thus, I feel that the extreme violence and depravity in the story is purposeful, as it is how
Voltaire provides satire of viewpoints like Pangloss. Its a direct response to those who are
eager to claim that every happening is an act of God, which, whether or not these people mean to
do so, relinquishes all of humanitys responsibility for the state of the world. With each
increasingly revolting event that Pangloss dismisses, Voltaires satire only becomes more
evident.
Furthermore, its interesting to note the contradictory beliefs that Voltaire, assumedly,
purposefully instilled in Candide. While he accepts the words of Pangloss, thereby accepting that
every occurrence is willed by God, he also believes that humans have free will, as exhibited
when he is court-martialed for deserting the Bulgar army. The Bulgars offer as punishment either
a flogging by the entire regiment or a dozen bullets to the brain, to which Candide replies that
the human will is free and will choose neither alternative. However, after it becomes clear that

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the Bulgars will not relent, Candide states that he chooses the gauntlet by virtue of the divine
gift called liberty (380).
Candides contradictory beliefs that a greater power governs all and human beings can
exercise free will are not unlike the irreconcilable beliefs that I feel still exist today. However,
its unfair to fault anyone for having incompatible religious views given the often confounding
stories and advice provided in the Bible. Lets not forget that in the Bible God told Moses,
When you return to Egypt, see that you perform before Pharaoh all the wonders I have given
you the power to do. But I will harden his heart so that he will not let the people go (King
James, Exodus 4. 21). Its clear here that Gods will conquers that of man in this case, however,
the Bible also states, I [God] have set before you life and death, blessing and cursing: therefore
choose life, that both thou and thy seed may live (Deuteronomy 30. 19) and Choose you this
day whom ye will serve (Joshua 24. 15). In other words, humankind can choose to either follow
or stray from the path of God, suggesting that humans have free will. The latter of those two
ideas can be interpreted in multiple ways, however. We can choose eternal life, that much is
clear, but do these sections of the Bible also suggest that we also have control over all earthly
matters? I believe that Voltaire would claim that we do.
In chapter five, Candide and Pangloss come across wounded earthquake victims whom
they assist, and Pangloss consoles them by asserting that all this [the destruction of the
earthquake] is for the best, since if there is an earthquake in Lisbon, it cannot be somewhere else,
since it is unthinkable that things should not be where they are, since everything is well (385).
Pangloss circular reasoning in this instance is so ludicrous that the reader cant help but detect
that he has discredited himself entirely, which is clearly what Voltaire wants. Nevertheless,
Voltaire further ensures that the reader makes note of the flaws in Pangloss beliefs as an
officer of the Inquisition responds, It would seem that the gentleman does not believe in original
sin, since if everything is for the best, man has not fallen and is not liable to eternal punishment
(385).
The officers argument is compelling and well-founded in reason: if God had intended for
Adam to rebel in Eden, then it would have been illogical for God to punish him and all

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subsequent generations of humankind. How would Adam be at fault if his actions were direct
results of Gods will? If Adams actions were predetermined, i.e. if he was not acting of his own
authority, than he, and thereby humanity, cannot be held responsible; this is, of course, assuming
that God is a fair and just overseer of humanity.
The debate of the level of control humanity has over its actions is an important one in
Candide. As aforementioned, Pangloss trusts, despite the horrors perpetuated by humans, that
everything is as it should be since everything is in Gods hands. If this belief is true, then it
stands to reason that the world is in a perfect state of balance between good and evil; a balance
which human beings would be unable to disturb. I have stated that this is a dangerous concept.
If God has decreed that a moral equilibrium is to be maintained, and if he therefore wills men
and women to commit atrocities as suggested earlier when God hardened Ramses heart so
that he would preserve the enslaved state of Gods own chosen people then evil acts are
justified. Since this would also mean that God, at times, exerts absolute sovereign power over us
in order to maintain the equilibrium, then it would not only be unjust for him to punish us, but it
would also mean that it is certainly not humanitys right to judge evil acts.
Whether one removes religion from the discussion or not, one thing is evident: humans,
like every other creature on Earth, have instincts. Whether they were instilled in us by a higher
power, by chance, or as functions of evolution and experience, they are there for a reason: the
preservation of our species. If Pangloss views were universal, then any act would be acceptable
and our gut (instinctual) reactions to disturbing events would be useless functions that would not
have been implanted within us by an all-knowing deity; and if they came to us by nature, then
they surely would have been eliminated through evolution. Moreover, the very fact that we can,
at any time, influence the moral equilibrium proves that Pangloss beliefs cannot be given
credence. To put it more precisely, since any man or woman can, with acts of pure autonomy,
interfere with the balance of good and evil, humans undeniably have free will and should use it
for the betterment of humanity.
In Candide, its clear that Voltaires message is that inaction leads to discontent.
Candide and his companions are unable to find fulfillment until the tales conclusion in which

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they discover the value of a life of hard work. With Candides remarks that he and his friends
must cultivate their garden and that man was put into the garden of Eden to work it not to
take ease (439), it becomes evident that Voltaire does not support the philosophy of Pangloss.
Essentially, through Candide, Voltaire is pronouncing that despite the perfect state of Eden, God
gave humanity dominion over it. God gave Adam and Eve a Utopia and the means to maintain it,
but they destroyed its perfection. Hence, Voltaire is also saying that humanity has not obeyed
Gods demands, proving again that humanity exercises free will.
In short, when Candide says they must cultivate their garden, I am convinced that
Voltaire is sending a large-scale message to humanity one that I'm not convinced Candide
understands even though he is the channel through whom Voltaire transmits it. While Candide is
ostensibly only communicating that a mind and body at work prevents humans from meditating
on their helpless state, I believe that the garden of which Voltaire speaks is not just Candides
personal garden which, I feel, would make for a shallow ending but Earth. It may not be
the Eden it once was, but humanity is responsible for its current state and we must not forget that
it is within our ability to influence that state.

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Works Cited
The Holy Bible: King James Version. Black Heritage ed. Nashville: Today, 1976. Print.
Voltaire, Franois-Marie. Candide. The Norton Anthology of Western Literature. New York,
New York. Norton & Company, 2006. 377-437. Print.
Whitaker, James. "Kate Middleton Advised to 'Stay Pretty, Produce an Heir and a Spare."
Mirror.co.uk. Mirror, 17 Oct. 2010. Web. 21 Feb. 2014.