The Writings of Thomas Paine: Volume 3 [Paperback]

Thomas Paine (Author)

Book Description

Publication Date: July 11, 2001

Edited by Moncure Daniel Conway. This Elibron Classics book is a facsimile reprint of a 1899 edition by G. P. Putnam's Sons, New York, London.

Product Details

• Paperback: 456 pages
• Publisher: Adamant Media Corporation (July 11, 2001)
• Language: English
• ISBN-10: 0543763749
• ISBN-13: 978-0543763747
• Product Dimensions: 8.1 x 5.3 x 1.3 inches
• Shipping Weight: 1.4 pounds (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
• Amazon Best Sellers Rank: #8,044,876 in Books (See Top 100 in Books)

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5.0 out of 5 stars Every age and generation must be as free to act for itself, November 28, 2008

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Michael A Neulander "Political Philosophy" (VA) - See all my reviews
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This review is from: The Writings of Thomas Paine: Volume 3 (Paperback)

This was required reading for a graduate course in the history of the French Revolution. For Thomas Paine, the eighteenth century was the Age of Enlightenment because for the first time humankind was throwing off the millstones of religious dogmatism and political despotism. Paine essentially believed that the rights of man encompassed, "...all the intellectual rights, or rights of the mind, and also all those rights of acting as an individual for his own comfort and happiness, which are not injurious to the natural rights of others" (Paine, 68).

Paine's Rights of Man was an eloquent yet blistering rebuttal to Edmund Burke's Reflections on the Revolution in France. Paine got right to the crux of the disagreement he had with Burke when he admonished him for his argument that governmental enactments of previous generations had the force and authority to bind citizens for all time. An example that Burke used was the English Parliament of 1688, which he praised as a model of the type of reform French citizens should emulate. Paine's answer was swift and cutting "Radical Enlightenment" reason. "Every age and generation must be as free to act for itself, in all cases, as the ages and generations which preceded it. The vanity and presumption of governing beyond the grave, is the most ridiculous and insolent of all tyrannies" (41-42). Paine also took Burke to task for his narrow understanding of French socio-political and economic problems leading up to 1789. Unlike Burke, Paine understood that the French Revolution, unlike the others that took place in Europe, was not just a revolt against the king. "Between the monarchy, the parliament, and the church, there was a rivalship of despotism, besides the feudal despotism operating locally, and the ministerial despotism operating everywhere" (48). Thus, what Paine witnessed, Alexis de Tocqueville and Georges Lefebvre observed, agreed with, and commented on, in their history's years later. The institutions that Burke defended in his Reflections, such as the nobility, Church, and monarchial rule, all became "fodder" for Paine's "grist mill" in his defense of France's new constitution.

Paine abhorred the institution of nobility and supported its dissolution for several reasons.
"Because the idea of hereditary legislation is as inconsistent...and absurd as an hereditary mathematician....Because it is continuing the uncivilized principle of governments founded in conquest, and the base idea of man having property over man, and governing him by personal right" (83). No friend to tradition, Paine took Burke to task for defending the notion of, "...hereditary rights, and hereditary succession, and that a Nation has not a right to form a Government for itself" (Paine, 116). Paine defended the French constitution's eradication of tithes to the Catholic Church and it "...hath abolished or renounced Toleration, and Intolerance also, hath established UNIVERSAL RIGHT OF CONSCIENCE" (85). Finally, Paine unleashed a most scathing attack against Burke's suggestion that France should reform its absolutist monarchy into a benign form of constitutional monarchy similar to what Britain enjoyed. "All hereditary government is in its nature tyranny" (172). "It occasionally puts children over men, and the conceits of nonage over wisdom and experience. In short, we cannot conceive a more ridiculous figure of government, than hereditary succession" (173).

Thus, Paine's Radical Enlightenment polemic, which sold more than 200,000 copies throughout Europe, was his reasoned and articulate project towards developing a better world. Consequently, there is no doubt that Paine, whose Radical Enlightenment pen proved to be "mightier than the sword" of despotism both in the American and French Revolutions, understood the importance of the nurturing relationship that Enlightenment philosophes had on the French Revolution. "But all those writings and many others had their weight; and by the different manner in which they treated the subject of government...by their moral maxims and systems of economy, readers of every class met with something to their taste" (Paine, 94).

Recommended reading for anyone interested in political philosophy, enlightenment history, and the French Revolution.