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Siècle
Voltaire’s Candide:
From the Other Side of
Civilization
Peter R. Saìz
sueywang69@gmail.com
Suvir Kaul is enthusiastic about the recent success of ASECS’ panels on “Race and Empire Studies”
to “packed audiences” (p. 34), while Ingvild Hageb Kjørholt discusses Voltaire’s optimistic view of
British commerce as leveling all otherness in its peaceful magnanimous way, a perspective favoring
cosmopolitan luxury in Le Mondain, yet he somewhat reverses course with Candide (1759), where the
global tour reveals, “a global geography of commerce and war” the one built on the other
(“Cosmopolitans”, 63). The assessment of Voltaire’s anti-imperialism provides some evidence that the
transition could be compared to current calls for “decolonizing” our heritage of the eighteenth-century
was not entirely foreign to this philosopher.
Voltaire has often been regarded as the symbol of the Enlightenment, the philosophe whose life
and work embodies the spirit and progress of the “age of thought”. However, Voltaire was often
alienated from the same society that he sought to influence. He always remained a Parisian at heart,
though he spent much of his life in exile. He cursed the city’s barbarity, returning only at the end of
his life to receive a hero’s welcome and to die there. His heritage often resurfaces in his works, evincing
an ambiguous perspective toward French Imperialism.
At the time of Voltaire’s banishment from France, the French author was beginning to be
recognized as France’s foremost new playwright, the heir to the tradition of Corneille and Racine.
Some biographers contend that Voltaire’s thought undergoes a marked transformation during his stay
in England, while others believe that the sojourn hardly changed his thinking. The mindset of Voltaire
was probably well established before he ever left France. However, it is certain that Voltaire greatly
admired England and felt that France suffered by comparison in the domain of politics, religious
tolerance, liberal thought, and culture. For Voltaire was liberal and despised tyranny of any kind.
Much of the resentment directed against Voltaire stemmed from the fact that he had so much
influence during the course of his life. Aside from his anti-clerical views (though a deist) and subversive
nature, he was known for being one of the few philosophers, if not the only one, to directly influence
the politics of an age. He was accepted as a member of the Royal Court in England and assumed the
position of advisor to the king of Prussia during Frederick’s reign. Voltaire also issued political
1 Suvir Kaul, in Nicole Mansfield Wright, “ASECS at 50: Interview with Suvir Kaul”, Eighteenth-Century Studies, 53.1
(2019): 33 of 31-42.
2 Ingvild Hageb Kjørholt, “Cosmopolitans, Slaves, and the Global Market in Voltaire’s Candide, ou l’optimisme”, Eighteenth-
3
Yi-Ting Chang, “I See it Feelingly”: Environmental Identities in Lila, Train Dreams and Child of God, ISLE: Interdisciplinary
Studies in Literature and Environment, Volume 26, Issue 1, Winter 2019, Pages 65–82, https://doi-
org.proxy1.lib.uwo.ca/10.1093/isle/isy083
place in the world (if possible in the vicinity of Cunegonde). The ideal society posited at the end of
Candide attains a “primitive” notion of happiness in an agricultural-horticultural community, either
Rousseau-like or derived from the East. Here in the garden, all members of society stand on equal
footing in forming a union which is not merely a retreat from the world, but an example for humanity.
Agrarian work is redeeming. In those terms, “Work,” as the Turkish philosopher says at the end of
the journey across the globe, “keeps us from three great evils, boredom, vice, and poverty” (p. 76).
Instead of reproducing France elsewhere, instead of relocating France or Europe on other
hemispheres, and acquiescing in the expansion of nationality, Voltaire puts forth the notion that one
must forge a better world within one’s own circle of existence. Though Voltaire would appear
pessimistic, there is hope for salvation. But in Candide, this salvation does not come from European
civilization, nor from Heaven. Cacambo (the servant-slave) and the small society evolve at the end of
the novel not so much as a closed circle but as an opening, toward the horizon of a new cooperative
generosity eradicating oppositional identities of past versus present, other versus familiar: the
characters must collectively etch their place, repeatedly, in the moving furrows of the earth, and they
follow the cycle of plant growth, thus forging an inclusive yet laborious common place, attuned to
nature, which is finally perceived as hospitable. Certainly, the encouragement to “cultivate one’s
garden” is to be taken metaphorically, and yet Voltaire did choose an agrarian image to help his readers
determine what could be their place and purpose in the world, which works contrary to colonial and
imperialist expansion, with the correlate of cultural hierarchies and master-slave relations.
Peter R. Saìz,
Purdue University
Bibliography
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