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Updated: May 29, 2025
It was not a literary aptitude in the nation for raison raisonnante, which developed the political theories of Rousseau, the moral and psychological theories of Diderot, the anti-ecclesiastical theories of Voltaire and Holbach. It was the profound disorganisation of institutions that suggested and stimulated the speculative agitation.
He falls precisely into those errors of the raison raisonnante, about which, in his description of the intellectual preparation of the great overthrow, he has said so many just and acute things.
If this be the case, what becomes of the position that the revolutionary philosophy was worked out by the raison raisonnante, which is the special faculty of a country saturated with the classic spirit?
How was it, M. Taine rightly asks, that the philosophy of the eighteenth century, which was born in England and thence sent its shoots to France, dried up in the one country, and grew to overshadow the earth in the other? Because, he answers, the new seed fell upon ground that was suited to it, the home of the classic spirit, the country of raison raisonnante.
In the second of these processes the classic is superior. Classicism is only the organ of a certain reason, the raison raisonnante; that which insists upon thinking with as little preparation and as much ease as possible; which is contented with what it has acquired, and takes no thought about augmenting or renewing it; which either cannot or will not embrace the plenitude and the complexity of things as they are.
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