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Joseph Marie, comte de Maistre (French: [də mɛstʁ];[lower-alpha 1] 1 April 1753 – 26 February 1821)[3] was a Savoyard philosopher, writer, lawyer, and diplomat who advocated social hierarchy and monarchy in the period immediately following the French Revolution.[4] Despite his close personal and intellectual ties with France, Maistre was throughout his life a subject of the Kingdom of Sardinia, which he served as a member of the Savoy Senate (1787–1792), ambassador to Russia (1803–1817),[5] and minister of state to the court in Turin (1817–1821).[6]

Joseph de Maistre
de Maistre by von Vogelstein
Born	(1753-04-01)1 April 1753 Chambéry, Kingdom of Sardinia
Died	26 February 1821(1821-02-26) (aged 67) Turin, Kingdom of Sardinia
Notable work	Considerations on France, On the Pope
Era	18th-century philosophy
Region	Western philosophy
School	Conservatism Traditionalism Ultramontanism Clericalism Christian humanism Monarchism Royalism Medievalism Mysticism Counter-Enlightenment Romanticism
Main interests	Political philosophy Political theology
Notable ideas	Providentialism Necessity of sacrifice Legitimacy of authority
Influences Bible Socrates Plato Aristotle Tacitus Josephus Plutarch Tertullian Origen Church Fathers Augustine Boethius Bonaventure Aquinas Alighieri Chaucer Joan of Arc Traversari Ficino More Fisher Erasmus Shakespeare Cervantes Machiavelli Hobbes Locke Milton Descartes Malebranche Vico Bossuet Fénelon Montesquieu Smith Gibbon Hume Bergier Rousseau Voltaire Washington Hamilton Adams Marshall King Jay Carroll Saint-Martin Burke Bonald
Influenced Saint-Bonnet Bonald Saint-Simon[1] von Haller Leopardi[2] Comte Donoso Rosmini Tocqueville Barbey Bloy Bernanos Baudelaire Newman Benson Belloc Chesterton MacDonald Tolkien Lewis Douglas Walsh Kirk Buckley Carroll Ljotić Maurras Boutang Ferrara Girard Guénon Veuillot Lévi Cioran Schmitt Heidegger Evola Yockey Wielomski

A key figure of the Counter-Enlightenment,[7] Maistre regarded monarchy both as a divinely sanctioned institution and as the only stable form of government.[8] He called for the restoration of the House of Bourbon to the throne of France and for the ultimate authority of the Pope in temporal matters. Maistre argued that the rationalist rejection of Christianity was directly responsible for the disorder and bloodshed which followed the French Revolution of 1789.[9][10]

Biography

Maistre was born in 1753 at Chambéry, Duchy of Savoy, at that time part of the Kingdom of Piedmont-Sardinia which was ruled by the House of Savoy.[11] His family was of French and Italian origin.[12] His grandfather André (Andrea) Maistre, whose parents Francesco and Margarita Maistre (née Dalmassi) originated in the County of Nice,[13] had been a draper and councilman in Nice (then under the rule of the House of Savoy) and his father François-Xavier, who moved to Chambéry in 1740, became a magistrate and senator, eventually receiving the title of count from the King of Piedmont-Sardinia. His mother's family, whose surname was Desmotz, were from Rumilly.[14] His younger brother Xavier, who became an army officer, was a popular writer of fiction.[15][16]

Maistre was probably educated by the Jesuits.[15] After the Revolution, he became an ardent defender of the Jesuits, increasingly associating the spirit of the Revolution with the Jesuits' traditional enemies, the Jansenists. After completing his training in the law at the University of Turin in 1774, he followed in his father's footsteps by becoming a Senator in 1787.

A member of the progressive Scottish Rite Masonic lodge at Chambéry from 1774 to 1790,[17] Maistre originally favoured political reform in France, supporting the efforts of the magistrates in the Parlements to force King Louis XVI to convene the Estates General. As a landowner in France, Maistre was eligible to join that body and there is some evidence that he contemplated that possibility.[18] Maistre was alarmed by the decision of the States-General to combine aristocracy, clergy and commoners into a single legislative body which became the National Constituent Assembly. After the passing of the August Decrees on 4 August 1789, he decisively turned against the course of political events in France.[19]

Maistre fled Chambéry when it was taken by a French revolutionary army in 1792, but he was unable to find a position in the royal court in Turin and returned the following year. Deciding that he could not support the French-controlled regime, Maistre departed again, this time for Lausanne, Switzerland,[20] where he discussed politics and theology at the salon of Madame de Staël, and began his career as a counter-revolutionary writer,[21] with works such as Lettres d'un Royaliste Savoisien ("Letters from a Savoyard Royalist", 1793), Discours à Mme. la Marquise Costa de Beauregard, sur la Vie et la Mort de son Fils ("Discourse to the Marchioness Costa de Beauregard, on the Life and Death of her Son", 1794) and Cinq paradoxes à la Marquise de Nav... ("Five Paradoxes for the Marchioness of Nav...", 1795).[11]

From Lausanne, Maistre went to Venice and then to Cagliari, where the King of Piedmont-Sardinia held the court and the government of the kingdom after French armies took Turin in 1798. Maistre's relations with the court at Cagliari were not always easy.[11] In 1802, he was sent to Saint Petersburg in Russia as ambassador to Tsar Alexander I.[22] His diplomatic responsibilities were few and he became a well-loved fixture in aristocratic and wealthy merchant circles, converting some of his friends to Roman Catholicism and writing his most influential works on political philosophy.

Maistre's observations on Russian life, contained in his diplomatic memoirs and in his personal correspondence, were among Leo Tolstoy's sources for his novel War and Peace.[11] After the defeat of Napoleon and the restoration of the House of Savoy's dominion over Piedmont and Savoy under the terms of the Congress of Vienna, Maistre returned in 1817 to Turin and served there as magistrate and minister of state until his death. He died on 26 February 1821 and is buried in the Jesuit Church of the Holy Martyrs (Chiesa dei Santi Martiri).

Philosophy

Politics

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In Considérations sur la France ("Considerations on France", 1797), Maistre claimed that France has a divine mission as the principal instrument of good and evil on Earth. He interpreted the Revolution of 1789 as a providential event in which the monarchy, the aristocracy and the Ancien Régime in general, instead of directing the influence of French civilization to the benefit of mankind, had promoted the atheistic doctrines of the 18th-century philosophers. He claimed that the crimes of the Reign of Terror were the logical consequence of Enlightenment thought as well as its divinely-decreed punishment.[23]

In his short book Essai sur le Principe Générateur des Constitutions Politiques et des Autres Institutions Humaines ("Essay on the Generative Principle of Political Constitutions and other Human Institutions", 1809), Maistre argued that constitutions are not the product of human reason, but rather come from God, who slowly brings them to maturity.

What was novel in Maistre's writings was not his enthusiastic defense of monarchical and religious authority per se, but rather his arguments concerning the practical need for ultimate authority to lie with an individual capable of decisive action as well as his analysis of the social foundations of that authority's legitimacy. In his own words which he addressed to a group of aristocratic French émigrés, "You ought to know how to be royalists. Before, this was an instinct, but today it is a science. You must love the sovereign as you love order, with all the forces of intelligence."[24] Maistre's analysis of the problem of authority and its legitimacy foreshadows some of the concerns of early sociologists such as Auguste Comte[25] and Henri de Saint-Simon.[26][27]

Religion

After the appearance in 1816 of his French translation of Plutarch's treatise On the Delay of Divine Justice in the Punishment of the Guilty, Maistre published Du Pape ("On the Pope") in 1819, the most complete exposition of his religious conception of authority. According to Maistre, any attempt to justify government on rational grounds will only lead to unresolvable arguments about the legitimacy and expediency of any existing government and that this in turn will lead to violence and chaos.[28][29] As a result, Maistre argued that the legitimacy of government must be based on compelling, but non-rational grounds which its subjects must not be allowed to question.[30] Maistre went on to argue that authority in politics should derive from religion and that in Europe this religious authority must ultimately lie with the Pope.

Ethics

In addition to his voluminous correspondence, Maistre left two books that were published posthumously. Soirées de St. Pétersbourg ("St Petersburg Dialogues", 1821) is a theodicy in the form of a Platonic dialogue[31] in which Maistre argues that evil exists because of its place in the divine plan, according to which the blood sacrifice of innocents returns men to God via the expiation of the sins of the guilty. Maistre sees this as a law of human history as unquestionable as it is mysterious.

Science

Examen de la Philosophie de Bacon, ("An Examination of the Philosophy of Bacon", 1836) is a critique of the thought of Francis Bacon,[32] whom Maistre considers to be the fountainhead of the destructive Enlightened thought.[33] Maistre also argued, romantically, that genius plays a pivotal role in great scientific discoveries, as demonstrated by inspired intellects such as Johannes Kepler, Galileo Galilei and Isaac Newton, contrary to Bacon's theory about conforming to a mechanistic method.[34]

Legacy and reputation

Politics

Together with the Anglo-Irish statesman and philosopher Edmund Burke, Maistre is commonly regarded as one of the founders of European conservatism.[35][36] Maistre exerted a powerful influence on the Spanish political thinker Juan Donoso Cortés[37][38] and later on the French monarchist Charles Maurras and his monarchist political movement Action Française.[39] However, according to Carolina Armenteros, who has written four books about Maistre, his writings influenced not only conservative political thinkers, but also the utopian socialists.[40] Early sociologists such as Auguste Comte and Henri de Saint-Simon explicitly acknowledged the influence of Maistre on their own thinking about the sources of social cohesion and political authority.[26][27]

Liberal critic Émile Faguet described Maistre as "a fierce absolutist, a furious theocrat, an intransigent legitimist, apostle of a monstrous trinity composed of pope, king and hangman, always and everywhere the champion of the hardest, narrowest and most inflexible dogmatism, a dark figure out of the Middle Ages, part learned doctor, part inquisitor, part executioner".[41]

Literature

Maistre's skills as a writer and polemicist ensured that he continues to be read. Matthew Arnold, an influential 19th-century critic, wrote as follows while comparing Maistre's style with that of his Irish counterpart Edmund Burke:

"Joseph de Maistre is another of those men whose word, like that of Burke, has vitality. In imaginative power he is altogether inferior to Burke. On the other hand his thought moves in closer order than Burke's, more rapidly, more directly; he has fewer superfluities. Burke is a great writer, but Joseph de Maistre's use of the French language is more powerful, more thoroughly satisfactory, than Burke's use of the English. It is masterly; it shows us to perfection of what that admirable instrument, the French language, is capable."[42]

The Catholic Encyclopedia of 1910 describes his writing style as "strong, lively, picturesque" and states that his "animation and good humour temper his dogmatic tone".[15] George Saintsbury called him "unquestionably one of the greatest thinkers and writers of the eighteenth century".[43] Although a political opponent, Alphonse de Lamartine admired the splendour of his prose, stating:

"That brief, nervous, lucid style, stripped of phrases, robust of limb, did not at all recall the softness of the eighteenth century, nor the declamations of the latest French books: it was born and steeped in the breath of the Alps; it was virgin, it was young, it was harsh and savage; it had no human respect, it felt its solitude; it improvised depth and form all at once ... That man was new among the enfants du siècle [children of the century]."[44]

Maistre is also associated with the Counter-Enlightenment movement Romanticism[45][46][47] and is often referred to as a Romantic.[48][49][50] Amongst those who admired him was Charles Baudelaire – the most famous Romantic poet in France – who described himself a disciple of the Savoyard counter-revolutionary, claiming that he had taught him how to think.[51][52][53]

Works

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• Nobilis Ioseph Maistre Camberiensis ad i.u. lauream anno 1772. die 29. Aprilis hora 5. pomeridiana (Turin, 1772) – Joseph de Maistre's decree thesis, kept in the National Library of the University of Turin.
• Éloge de Victor-Amédée III (Chambéry, 1775)
• Lettres d'un royaliste savoisien à ses compatriotes (1793)
• Étude sur la souveraineté (1794)
• De l'État de nature, ou Examen d'un écrit de Jean-Jacques Rousseau (1795)
• Considérations sur la France (London [Basel], 1796)
• Intorno allo stato del Piemonte rispetto alla carta moneta (Turn, Aosta, Venice, 1797–1799)
• Essai sur le Principe Générateur des Constitutions Politiques, 1814, [1st. Pub. 1809]
• Du Pape, Tome Second, 1819.
• De l'Église Gallicane, édit. Rodolphe de Maistre, 1821.
• Les Soirées de Saint-Pétersbourg ou Entretiens sur le Gouvernement Temporel de la Providence, Tome Second, édit. Rodolphe de Maistre, 1821.
• Lettres à un Gentilhomme Russe sur l'Inquisition Espagnole, édit. Rodolphe de Maistre, 1822.
• Examen de la Philosophie de Bacon, ou: l'on Traite Différentes Questions de Philosophie Rationnelle, Tome Second, édit. Rodolphe de Maistre, 1836.
• Lettres et Opuscules Inédits du Comte Joseph de Maistre, Tome Second, édit. Rodolphe de Maistre, Paris, 1853.
• Mémoires Politiques et Correspondance Diplomatique, édit. Albert Blanc, Paris, 1859.

English translations

• Memoir on the Union of Savoy and Switzerland, 1795.
• Essay on the Generative Principle of Political Constitutions, 1847.
• The Pope: Considered in His Relations with the Church, Temporal Sovereignties, Separated Churches and the Cause of Civilization, 1850.
• Letters on the Spanish Inquisition, 1838.
• In Menczer, Béla, 1962. Catholic Political Thought, 1789-1848, University of Notre Dame Press.
  • "Human and Divine Nomenclature," pp. 61–66.
  • "War, Peace, and Social Order," pp. 66–69.
  • "On Sophistry and Tyranny," pp. 69–71.
  • "Russia and the Christian West," pp. 72–76.
• Lively, Jack. ed. The Works of Joseph de Maistre, Macmillan, 1965 (ISBN 978-0805203042).
• Richard Lebrun, ed. Works of Joseph de Maistre:
  • The Pope, Howard Fertig, 1975 (ISBN 978-1296620059)
  • St. Petersburg Dialogues, McGill-Queen's University Press, 1993 (ISBN 978-0773509825)
  • Considerations on France, McGill-Queen's University Press, 1974 and Cambridge University Press, 1994 (ISBN 978-0773501829)
  • Against Rousseau: "On the State of Nature" and "On the Sovereignty of the People," McGill-Queen's University Press, 1996 (ISBN 978-0773514157)
  • Examination of the Philosophy of Bacon, McGill-Queen's University Press, 1998 (ISBN 978-0773517271)
• Blum, Christopher Olaf (editor and translator). Critics of the Enlightenment, ISI Books, 2004 (ISBN 978-1932236132
  • 1798, "Reflections on Protestantism in its Relations to Sovereignty," pp. 133–56.
  • 1819, "On the Pope," pp. 157–96.
• Lively, Jack. ed. The Generative Principle of Political Constitutions: Studies on Sovereignty, Religion, and Enlightenment, Transaction Publishers, 2011 (ISBN 978-1412842655)
• In Blum, Christopher O., editor and translator. Critics of the Enlightenment, Cluny Media, 2020 (ISBN 978-1952826160)
  • 1797, "Considerations on France," (excerpt of first two sections) pp. 75–90.
  • 1819, "On the Pope," pp. 91–100.

Collected Works in English

• Major Works, Volume I, Imperium Press, 2021.

See also

• Louis Gabriel Ambroise de Bonald
• François-René de Chateaubriand
• German Romanticism

Notes

References

This article includes a list of general references, but it lacks sufficient corresponding inline citations. (September 2022)

Sources

•  This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Joseph-Marie, Comte de Maistre". Catholic Encyclopedia. New York: Robert Appleton Company.

External links

• Pignatelli, Giuseppe (2006). "MAISTRE, Joseph de". Dizionario Biografico degli Italiani, Volume 67: Macchi–Malaspina (in Italian). Rome: Istituto dell'Enciclopedia Italiana. ISBN 978-8-81200032-6.
• Works by or about Joseph de Maistre at Internet Archive
• Works by Joseph de Maistre at Europeana
• Works by Joseph de Maistre at Hathi Trust
• The Joseph de Maistre Homepage at the University of Cambridge
• Works of Joseph de Maistre in English Translation
• Encyclopædia Britannica: Joseph de Maistre
• The Super-Enlightenment: Joseph de Maistre^{[dead link]}

На других языках

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- [en] Joseph de Maistre

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[ru] Местр, Жозеф де

Жозе́ф-Мари́, граф де Местр (1 апреля 1753 года — 26 февраля 1821 года) — франкоязычный (подданный Сардинии) католический философ, литератор, политик и дипломат, основоположник политического консерватизма. Известен как один из наиболее влиятельных идеологов консерватизма в конце XVIII — начале XIX веков[1]. Старший брат Ксавье де Местра (1763—1852).

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