Reflections on the Revolution in Franceby Edmund Burke
The book, however, is far more than a supremely eloquent piece of occasional writing. For Burke is without a doubt the foremost conservative British political thinker: in his support for piecemeal reform rather than revolutionary change, in his skeptical belief in expediency and practical wisdom rather than abstract theorizing, in his defence of property, religion and traditional institutions. On all these topics Burke gave a definitive expression to a set of attitudes still at the heart of today's controversies. And yet Burke was no mere unthinking reactionary, a useful ally in Cold War propaganda; rather, as Conor Cruise O'Brien shows in his brilliant introduction, he was an Irishman with a good deal of sympathy for the ' revolutionary ' Catholic cause - a latent sympathy which, paradoxically, may explain some of the unparelleled power of his great work.
"Oxford does the student and scholarly world a service by making Reflections available in an affordable edition."--Barbara B. Davis, Antioch College
"Print is clear and the price is right."--Dr. V. Lyle Haskins, Northeastern State University
"Burke's views are as pertinent today as they were 200 years ago. His comments and criticisms of the French Revolution can be applied to 20th century revolutions. It is interesting that his reflections are echoed by so many revisionist French Revolution historians in the past several years. This work allows students to evaluate the events of the revolution from a different perspective."--Professor Jeanne A. Ojala, University of Utah
"I have hoped someday to find a "Reader's Digest" version of Burke. You have produced one, a real service to the profession! Great introduction and bibliography."--Professor Brian E. Strayer, Andrews University
"The annotation of this text will be a great help to students. Mitchell's introduction is likewise clear and to the point."--Marilyn Morris, University of North Texas
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Reflections on the Revolution in France
By EDMUND BURKE
Yale University PressCopyright © 2003 Yale University
All right reserved.
Chapter OneREFLECTIONS ON THE REVOLUTION IN FRANCE, AND ON THE PROCEEDINGS IN CERTAIN SOCIETIES IN LONDON RELATIVE TO THAT EVENT: IN A LETTER INTENDED TO HAVE BEEN SENT TO A GENTLEMAN IN PARIS. 1790.
It may not be unnecessary to inform the reader, that the following Reflections had their origin in a correspondence between the Author and a very young gentleman at Paris, who did him the honour of desiring his opinion upon the important transactions, which then, and ever since, have so much occupied the attention of all men. An answer was written some time in the month of October, 1789; but it was kept back upon prudential considerations. That letter is alluded to in the beginning of the following sheets. It has been since forwarded to the person to whom it was addressed. The reasons for the delay in sending it were assigned in a short letter to the same gentleman. This produced on his part a new and pressing application for the Author's sentiments.
TheAuthor began a second and more full discussion on the subject. This he had some thoughts of publishing early in the last spring; but, the matter gaining upon him, he found that what he had undertaken not only far exceeded the measure of a letter, but that its importance required rather a more detailed consideration than at that time he had any leisure to bestow upon it. However, having thrown down his first thoughts in the form of a letter, and, indeed, when he sat down to write, having intended it for a private letter, he found it difficult to change the form of address, when his sentiments had grown into a greater extent, and had received another direction. A different plan, he is sensible, might be more favourable to a commodious division and distribution of his matter.
You are pleased to call again, and with some earnestness, for my thoughts on the late proceedings in France. I will not give you reason to imagine that I think my sentiments of such value as to wish myself to be solicited about them. They are of too little consequence to be very anxiously either communicated or withheld. It was from attention to you, and to you only, that I hesitated at the time when you first desired to receive them. In the first letter I had the honour to write to you, and which at length I send, I wrote neither for, nor from, any description of men; nor shall I in this. My errors, if any, are my own. My reputation alone is to answer for them.
You see, Sir, by the long letter I have transmitted to you, that though I do most heartily wish that France may be animated by a spirit of rational liberty, and that I think you bound, in all honest policy, to provide a permanent body in which that spirit may reside, and an effectual organ by which it may act, it is my misfortune to entertain great doubts concerning several material points in your late transactions.
You imagined, when you wrote last, that I might possibly be reckoned among the approvers of certain proceedings in France, from the solemn public seal of sanction they have received from two clubs of gentlemen in London, called the Constitutional Society, and the Revolution Society.
I certainly have the honour to belong to more clubs than one, in which the constitution of this kingdom, and the principles of the glorious Revolution, are held in high reverence; and I reckon myself among the most forward in my zeal for maintaining that constitution and those principles in their utmost purity and vigour. It is because I do so that I think it necessary for me that there should be no mistake. Those who cultivate the memory of our Revolution, and those who are attached to the constitution of this kingdom, will take good care how they are involved with persons, who under the pretext of zeal towards the Revolution and constitution too frequently wander from their true principles; and are ready on every occasion to depart from the firm but cautious and deliberate spirit which produced the one, and which presides in the other. Before I proceed to answer the more material particulars in your letter, I shall beg leave to give you such information as I have been able to obtain of the two clubs which have thought proper, as bodies, to interfere in the concerns of France; first assuring you, that I am not, and that I have never been, a member of either of those societies.
The first, calling itself the Constitutional Society, or Society for Constitutional Information, or by some such title, is, I believe, of seven or eight years standing. The institution of this society appears to be of a charitable, and so far of a laudable nature: it was intended for the circulation, at the expense of the members, of many books, which few others would be at the expense of buying; and which might lie on the hands of the booksellers, to the great loss of an useful body of men. Whether the books, so charitably circulated, were ever as charitably read, is more than I know. Possibly several of them have been exported to France; and, like goods not in request here, may with you have found a market. I have heard much talk of the lights to be drawn from books that are sent from hence. What improvements they have had in their passage (as it is said some liquors are meliorated by crossing the sea) I cannot tell: but I never heard a man of common judgment, or the least degree of information, speak a word in praise of the greater part of the publications circulated by that society; nor have their proceedings been accounted, except by some of themselves, as of any serious consequence.
Your National Assembly seems to entertain much the same opinion that I do of this poor charitable club. As a nation, you reserved the whole stock of your eloquent acknowledgments for the Revolution Society; when their fellows in the Constitutional were, in equity, entitled to some share. Since you have selected the Revolution Society as the great object of your national thanks and praises, you will think me excusable in making its late conduct the subject of my observations. The National Assembly of France has given importance to these gentlemen by adopting them: and they return the favour, by acting as a committee in England for extending the principles of the National Assembly. Henceforward we must consider them as a kind of privileged persons; as no inconsiderable members in the diplomatic body. This is one among the revolutions which have given splendour to obscurity, and distinction to undiscerned merit. Until very lately I do not recollect to have heard of this club. I am quite sure that it never occupied a moment of my thoughts; nor, I believe, those of any person out of their own set. I find, upon inquiry, that on the anniversary of the Revolution in 1688, a club of dissenters, but of what denomination I know not, have long had the custom of hearing a sermon in one of their churches; and that afterwards they spent the day cheerfully, as other clubs do, at the tavern. But I never heard that any public measure, or political system, much less that the merits of the constitution of any foreign nation, had been the subject of a formal proceeding at their festivals; until, to my inexpressible surprise, I found them in a sort of public capacity, by a congratulatory address, giving an authoritative sanction to the proceedings of the National Assembly in France.
In the ancient principles and conduct of the club, so far at least as they were declared, I see nothing to which I could take exception. I think it very probable, that for some purpose, new members may have entered among them; and that some truly Christian politicians, who love to dispense benefits, but are careful to conceal the hand which distributes the dole, may have made them the instruments of their pious designs. Whatever I may have reason to suspect concerning private management, I shall speak of nothing as of a certainty but what is public.
For one, I should be sorry to be thought, directly or indirectly, concerned in their proceedings. I certainly take my full share, along with the rest of the world, in my individual and private capacity, in speculating on what has been done, or is doing, on the public stage, in any place ancient or modern; in the republic of Rome, or the republic of Paris; but having no general apostolical mission, being a citizen of a particular state, and being bound up, in a considerable degree, by its public will, I should think it at least improper and irregular for me to open a formal public correspondence with the actual government of a foreign nation, without the express authority of the government under which I live.
I should be still more unwilling to enter into that correspondence under anything like an equivocal description, which to many, unacquainted with our usages, might make the address, in which I joined, appear as the act of persons in some sort of corporate capacity, acknowledged by the laws of this kingdom, and authorized to speak the sense of some part of it. On account of the ambiguity and uncertainty of unauthorized general descriptions, and of the deceit which may be practised under them, and not from mere formality, the House of Commons would reject the most sneaking petition for the most trifling object, under that mode of signature to which you have thrown open the folding doors of your presence chamber, and have ushered into your National Assembly with as much ceremony and parade, and with as great a bustle of applause, as if you had been visited by the whole representative majesty of the whole English nation. If what this society has thought proper to send forth had been a piece of argument, it would have signified little whose argument it was. It would be neither the more nor the less convincing on account of the party it came from. But this is only a vote and resolution. It stands solely on authority; and in this case it is the mere authority of individuals, few of whom appear. Their signatures ought, in my opinion, to have been annexed to their instrument. The world would then have the means of knowing how many they are; who they are; and of what value their opinions may be, from their personal abilities, from their knowledge, their experience, or their lead and authority in this state. To me, who am but a plain man, the proceeding looks a little too refined, and too ingenious; it has too much the air of a political stratagem, adopted for the sake of giving, under a high-sounding name, an importance to the public declarations of this club, which, when the matter came to be closely inspected, they did not altogether so well deserve. It is a policy that has very much the complexion of a fraud.
I flatter myself that I love a manly, moral, regulated liberty as well as any gentleman of that society, be he who he will; and perhaps I have given as good proofs of my attachment to that cause, in the whole course of my public conduct. I think I envy liberty as little as they do, to any other nation. But I cannot stand forward, and give praise or blame to anything which relates to human actions, and human concerns, on a simple view of the object, as it stands stripped of every relation, in all the nakedness and solitude of metaphysical abstraction. Circumstances (which with some gentlemen pass for nothing) give in reality to every political principle its distinguishing colour and discriminating effect. The circumstances are what render every civil and political scheme beneficial or noxious to mankind. Abstractedly speaking, government, as well as liberty, is good; yet could I, in common sense, ten years ago, have felicitated France on her enjoyment of a government (for she then had a government) without inquiry what the nature of that government was, or how it was administered? Can I now congratulate the same nation upon its freedom? Is it because liberty in the abstract may be classed amongst the blessings of mankind, that I am seriously to felicitate a madman, who has escaped from the protecting restraint and wholesome darkness of his cell, on his restoration to the enjoyment of light and liberty? Am I to congratulate a highwayman and murderer, who has broke prison, upon the recovery of his natural rights? This would be to act over again the scene of the criminals condemned to the galleys, and their heroic deliverer, the metaphysic knight of the sorrowful countenance.
When I see the spirit of liberty in action, I see a strong principle at work; and this, for a while, is all I can possibly know of it. The wild gas, the fixed air, is plainly broke loose: but we ought to suspend our judgment until the first effervescence is a little subsided, till the liquor is cleared, and until we see something deeper than the agitation of a troubled and frothy surface. I must be tolerably sure, before I venture publicly to congratulate men upon a blessing, that they have really received one. Flattery corrupts both the receiver and the giver; and adulation is not of more service to the people than to kings. I should therefore suspend my congratulations on the new liberty of France, until I was informed how it had been combined with government; with public force; with the discipline and obedience of armies; with the collection of an effective and well-distributed revenue; with morality and religion; with the solidity of property; with peace and order; with civil and social manners. All these (in their way) are good things too; and, without them, liberty is not a benefit whilst it lasts, and is not likely to continue long. The effect of liberty to individuals is, that they may do what they please: we ought to see what it will please them to do, before we risk congratulations, which may be soon turned into complaints. Prudence would dictate this in the case of separate, insulated, private men; but liberty, when men act in bodies, is power. Considerate people, before they declare themselves, will observe the use which is made of power; and particularly of so trying a thing as new power in new persons, of whose principles, tempers, and dispositions they have little or no experience, and in situations, where those who appear the most stirring in the scene may possibly not be the real movers.
All these considerations however were below the transcendental dignity of the Revolution Society. Whilst I continued in the country, from whence I had the honour of writing to you, I had but an imperfect idea of their transactions. On my coming to town, I sent for an account of their proceedings, which had been published by their authority, containing a sermon of Dr. Price, with the Duke de Rochefaucault's and the Archbishop of Aix's letter, and several other documents annexed. The whole of that publication, with the manifest design of connecting the affairs of France with those of England, by drawing us into an imitation of the conduct of the National Assembly, gave me a considerable degree of uneasiness. The effect of that conduct upon the power, credit, prosperity, and tranquillity of France, became every day more evident. The form of constitution to be settled, for its future polity, became more clear. We are now in a condition to discern, with tolerable exactness, the true nature of the object held up to our imitation. If the prudence of reserve and decorum dictates silence in some circumstances, in others prudence of a higher order may justify us in speaking our thoughts. The beginnings of confusion with us in England are at present feeble enough; but, with you, we have seen an infancy, still more feeble, growing by moments into a strength to heap mountains upon mountains, and to wage war with heaven itself. Whenever our neighbour's house is on fire, it cannot be amiss for the engines to play a little on our own. Better to be despised for too anxious apprehensions, than ruined by too confident a security.
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Meet the Author
Edmund Burke (1729-1797) was born in Dublin and educated at Trinity College. A lifelong member of Parliament, Burke was the author of A Philosophical Enquiry into the Sublime and Beautiful, A Vindication of Natural Society, and Reflections on the Revolution in France.
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This is an easily navigable treatise on what a British statesman thought of what was happening in France during the French Revolution, in the form of letters written to an acquaintance in France. This was a wonderful read.
This is one of those books that always comes with the word "classic" attached to it, so I'm assuming that my "not getting it" has more to do with me than Mr. Burke. Nevertheless, how he can justify being so hell-bent against the French Revolution and at the same time so for the American Revolution escapes me. The French revolt against a sitting King was entirely unjustified according to Burke (although the English Revolution of a century earlier against a seating King was completely justified. Go figure.) Thomas Paine's "Rights of Man," written as a response to this book, makes a lot more sense, seems to have much more logical arguments, and doesn't read as nearly as dated as this.