按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
The mystic mentality of which Robespierre was the most celebrated
representative did not die with him。 Men of identical mentality
are to be found among the French politicians of to…day。 The old
religious beliefs no longer rule their minds； but they are the
creatures of political creeds which they would very soon force on
others； as did Robespierre； if they had the chance of so doing。
Always ready to kill if killing would spread their faith； the
mystics of all ages have employed the same means of persuasion as
soon as they have become the masters。
It is therefore quite natural that Robespierre should still have
many admirers。 Minds moulded like his are to be met with in
their thousands。 His conceptions were not guillotined with him。
Old as humanity； they will only disappear with the last believer。
This mystic aspect of all revolutions has escaped the majority of
the historians。 They will persist for a long time yet in trying
to explain by means of rational logic a host of phenomena which
have nothing to do with reason。 I have already cited a passage
from the history of MM。 Lavisse and Rambaud； in which the
Reformation is explained as ‘‘the result of the free individual
reflections suggested to simple folk by an extremely pious
conscience； and a bold and courageous reason。''
Such movements are never comprehended by those who imagine that
their origin is rational。 Political or religious； the beliefs
which have moved the world possess a common origin and
follow the same laws。 They are formed； not by the reason； but
more often contrary to reason。 Buddhism； Christianity； Islamism；
the Reformation； sorcery； Jacobinism； socialism； spiritualism；
&c。； seem very different forms of belief； but they have； I
repeat； identical mystic and affective bases； and obey forms of
logic which have no affinity with rational logic。 Their might
resides precisely in the fact that reason has as little power to
create them as to transform them。
The mystic mentality of our modern political apostles is strongly
marked in an article dealing with one of our recent ministers；
which I cite from a leading journal：
‘‘One may ask into what category does M。 Afall？ Could we
say； for instance； that he belongs to the group of unbelievers？
Far from it！ Certainly M。 A has not adopted any positive
faith； certainly he curses Rome and Geneva； rejecting all the
traditional dogmas and all the known Churches。 But if he makes a
clean sweep it is in order to found his own Church on the ground
so cleared； a Church more dogmatic than all the rest； and his own
inquisition； whose brutal intolerance would have no reason to
envy the most notorious of Torquemadas。
‘‘ ‘We cannot；' he says； ‘allow such a thing as scholastic
neutrality。 We demand lay instruction in all its plenitude； and
are consequently the enemies of educational liberty。' If he does
not suggest erecting the stake and the pyre； it is only on
account of the evolution of manners； which he is forced to take
into account to a certain extent； whether he will or no。 But；
not being able to commit men to the torture； he invokes the
secular arm to condemn their doctrines to death。 This is exactly
the point of view of the great inquisitors。 It is the same
attack upon thought。 This freethinker has so free a spirit that
every philosophy he does not accept appears to him； not only
ridiculous and grotesque； but criminal。 He flatters himself that
he alone is in possession of the absolute truth。 Of this he is
so entirely sure that everyone who contradicts him seems to him
an execrable monster and a public enemy。 He does not suspect for
a moment that after all his personal views are only hypotheses；
and that he is all the more laughable for claiming a Divine right
for them precisely because they deny divinity。 Or； at least；
they profess to do so； but they re…establish it in another shape；
which immediately makes one regret the old。 M。 A is a
sectary of the goddess Reason； of whom he has made a Moloch； an
oppressive deity hungry for sacrifice。 No more liberty of
thought for any one except for himself and his friends； such is
the free thought of M。 A。 The outlook is truly attractive。
But perhaps too many idols have been cast down during the last
few centuries for men to bow before this one。''
We must hope for the sake of liberty that these gloomy fanatics
will never finally become our masters。
Given the silent power of reason over mystic beliefs； it is quite
useless to seek to discuss； as is so often done； the rational
value of revolutionary or political ideas。 Only their influence
can interest us。 It matters little that the theories of the
supposed equality of men； the original goodness of mankind； the
possibility of re…making society by means of laws； have
been given the lie by observation and experience。 These empty
illusions must be counted among the most potent motives of action
that humanity has known。
3。 The Jacobin Mentality。
Although the term ‘‘Jacobin mentality'' does not really belong to
any true classification； I employ it here because it sums up a
clearly defined combination which constitutes a veritable
psychological species。
This mentality dominates the men of the French Revolution； but is
not peculiar to them； as it still represents one of the most
active elements in our politics。
The mystic mentality which we have already considered is an
essential factor of the Jacobin mind； but it is not in itself
enough to constitute that mind。 Other elements； which we shall
now examine； must be added。
The Jacobins do not in the least suspect their mysticism。 On the
contrary； they profess to be guided solely by pure reason。
During the Revolution they invoked reason incessantly； and
considered it as their only guide to conduct。
The majority of historians have adopted this rationalist
conception of the Jacobin mind； and Taine fell into the same
error。 It is in the abuse of rationalism that he seeks the
origin of a great proportion of the acts of the Jacobins。 The
pages in which he has dealt with the subject contain many truths；
however； and as they are in other ways very remarkable； I
reproduce the most important passages here：
‘‘Neither exaggerated self…love nor dogmatic reasoning is
rare in the human species。 In all countries these two roots of
the Jacobin spirit subsist； secret and indestructible。 。 。 。 At
twenty years of age； when a young man is entering into the world；
his reason is stimulated simultaneously with his pride。 In the
first place； whatever society he may move in； it is contemptible
to pure reason； for it has not been constructed by a philosophic
legislator according to a principle； but successive generations
have arranged it according to their multiple and ever…changing
needs。 It is not the work of logic； but of history； and the
young reasoner shrugs his shoulders at the sight of this old
building； whose site is arbitrary； whose architecture is
incoherent； and whose inconveniences are obvious。 。 。 。 The
majority of young people； above all those who have their way to
make； are more or less Jacobin on leaving college。 。 。 。
Jacobinism is born of social decomposition just as mushrooms are
born of a fermenting soil。 Consider the authentic monuments of
its thoughtthe speeches of Robespierre and Saint…Just； the
debates of the Legislative Assembly and the Convention； the
harangues； addresses； and reports of Girondists and Montagnards。
Never did men speak so much to say so little； the empty verbiage
and swollen emphasis swamp any truth there may be beneath their
monotony and their turgidity。 The Jacobin is full of respect for
the phantoms of his reasoning brain； in his eyes they are more
real than living men； and their suffrage is the only suffrage he
recogniseshe will march onward in all sincerity at the head of
a procession of imaginary followers。 The millions of
metaphysical wills which he has created in the image of his own
will sustain him by their unanimous assent； and he will
project outwards； like a chorus of triumph and acclamation； the
inward echo of his own voice。''
While admiring Taine's description； I think he has not exactly
grasped the psychology of the Jacobin。
The mind of the true Jacobin； at the time of the Revolution as
now； was composed of elements which we must analyse if we are to
understand its function。
This analysis will show in the first place that the Jacobin is
not a rationalist； but a believer。 Far from building his belief
on reason； he moulds reason to his belief； and although his
speeches are steeped in rationalism he employs it very little in
his thoughts and his conduct。
A Jacobin who reasoned as much as he is accused of reasoning
would be sometimes accessible to the voice of reason。 Now；
observation proves； from the time of the Revolutio