The Enlightenment

By Amy Elizabeth Robinson
The Enlightenment was a period in history named not for its battles, but for its ideas. Still, the intellectual and cultural changes it introduced certainly contributed to many political revolutions around the world.

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A painting of a woman, in a white bonnet and rich blue dress, posing with a small smile and one hand held at her chin.

From the late 1700s to the late 1800s, there was a period of intellectual change that became known as the Enlightenment. Thinkers, writers, artists, political leaders, and others drove this movement. They believed they were shining the “light” of reason on the world.

The Enlightenment impacted the entire world. Enlightenment ideas emerged from ongoing discussions among many people. These thinkers, writers, and artists were particularly active in Europe and European colonies. They were connected to networks that moved around the globe. This allowed Enlightenment ideas to inspire major change..

What was so enlightening about the Enlightenment?

The Enlightenment started as a scientific movement and soon became a political movement. Enlightenment thinkers were devoted to studying and talking about topics that had been ignored for centuries. They did not always agree with each other.

The Enlightenment had roots in the Scientific Revolution. In 1687, Isaac Newton presented new laws in astronomy and mathematics. Following Newton, Enlightenment thinkers believed that a “natural law” could be discovered for all aspects of the world. However, they did not think that people could discover these laws through religion. Truth could only be found by examining the world.

Enlightenment politics can be traced to the “Glorious Revolution” of 1688 in the British Isles. A constitutional monarchy was established in Britain.

This was a new form of government. Although Britain still had a king and queen, it also had a Parliament to represent the people. The English philosopher John Locke argued that government should be formed through a contract between people and their ruler.

A painting of a salon depicts large group of people sitting in a semi-circle facing one another, in conversation. They sit in a richly-colored room with art-covered walls.
Salons were gatherings of people who discussed the new ideas emerging with the Enlightenment. This portrait by Lemonnier, c. 1755, depicts a reading of one of Voltaire’s works in the salon of Marie Thérèse Rodet Geoffrin. Public domain.

 

A painting of a man with a long beard. He sits, with his eyes closed, facing toward the sky. His wrists and ankles are shackled.
Plate 12 from The First Book of Urizen (1794). William Blake, public domain.
A nude, male figure stands with his arms spread wide amidst a burst of different colors.
Albion Rose,” from A Large Book of Designs (1793-96).

For many Enlightenment thinkers and artists, slavery became not only an ethical issue, but also a metaphor for different sorts of oppression and liberation. Radical artist William Blake used the theme frequently in his work.

The Enlightenment impacted people’s views on economics and morals. Locke owned stock in the Royal African Company, which profited from trading slaves. He argued that slavery was acceptable under some conditions. Yet Locke rejected the idea that there were underlying differences people of different races. Most Enlightenment thinkers took Locke’s lead. They emphasized that all people had value as humans.

Even so, slavery kept growing and its profits helped many Europeans become wealthy. Enlightenment thinkers struggled with the fact that “progress” depended on slavery. Locke’s position became harder to maintain. Some religious groups and Enlightenment thinkers called for the abolition of slavery.

The Enlightenment and historical “progress”

Not everyone had an equal voice in the Enlightenment. Many thinkers believed that women, children, working people, and non-European people were less developed than white European men.

Almost no Enlightenment thinkers believed women should have political rights. Jean-Jacques Rousseau thought the goal of women’s education should be to please men. The English intellectual Mary Wollstonecraft challenged Rousseau’s ideas. Yet even though Wollstonecraft supported women’s education, she did not go so far as to say that men and women should have the same. She argued that educated women made better mothers. 

A portrait of a woman. She is painted realistically, against a dark background.
Portrait of Mary Wollstonecraft by John Opie, c. 1797. Public domain.
A portrait of a man of African descent, wearing a uniform.
Portrait of Olaudah Equiano, from the frontispiece to The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, the African (1789). Public domain.

Ideas about human development were also popular at the time. Scottish Enlightenment philosophers William Robertson and Adam Smith believed that societies moved through stages of development. The final stage of human development was a society based in business and trade. This society looked much like Western Europe. Smith’s ideas became the foundation for modern capitalism.

So was the Enlightenment really that revolutionary?

Historians disagree about whether the Enlightenment was truly revolutionary. It provided new tools for examining the world and radical ideas, but inequality remained. European Enlightenment thinkers were typically white, male, and well-off. They did not usually want to completely change social institutions. Other people had less to lose. Calls for more revolutionary change grew louder as more people saw the gap between Enlightenment ideas and the world’s problems.

Who were the rebels pushing the Enlightenment to go further? Historians say they were multi-racial, multi-national, and working class. One example was Olaudah Equiano, an enslaved man and a sailor who became a leading voice in the abolitionist movement.

French playwright Olympe de Gouges was also an abolitionist. She wrote about women’s rights in 1791. She criticized women’s exclusion from the government formed during the French Revolution.

Latin America also had Enlightenment thinkers. People like José Antonio de Alzate criticized European Enlightenment ideas. He was especially concerned with European ideas about Native Americans. He said that local scholars understood native societies better than Europeans.

However, social elites continued to hold power. In some ways, modern states actually gained more power over people’s everyday lives. “Citizenship” was a powerful rallying cry for political participation, but it left people out.

The Enlightenment left a complicated legacy. Although it was liberating, changes had limits. Perhaps it is best to think of the Enlightenment as a process, not a single thing. When you use a microscope, write a novel, or carry a protest sign in the street today, you are engaging in a process of “enlightenment.”

References

Cañizares-Esguerra, Jorge, How to Write the History of the New World: Histories, Epistemologies, and Identities in the Eighteenth- Century Atlantic World. Stanford: Stanford University Press, 2001.

Hobsbawm, Eric, The Age of Revolution, 1789-1948. New York: Vintage, 1996.

Jacob, Margaret C., ed., The Enlightenment: A Brief History with Documents. Boston: Bedford/St. Martin’s, 2017.

Linebaugh, Peter and Marcus Rediker, The Many-Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic. Boston: Beacon Press, 2000.

Outram, Dorinda, The Enlightenment. Cambridge, UK: Cambridge University Press, 2019 (4th edition).

Pagden, Anthony, The Enlightenment: And Why It Still Matters. New York: Random House, 2013.

Wallerstein, Immanuel, Historical Capitalism with Capitalist Civilization. NY: Verso, 1996.

Amy Elizabeth Robinson

Amy Elizabeth Robinson is a freelance writer, editor, and historian with a Ph.D. in the History of Britain and the British Empire. She has taught at Sonoma State University and Stanford University.

Image credits

Creative Commons This work is licensed under CC BY 4.0 except for the following:

Cover: Portrait of Louise d’Épinay (1726-1783). Found in the Collection of Musée d’art et d’histoire, Genf. © Photo by Fine Art Images/Heritage Images/Getty Images

Salons were gatherings of people who discussed the new ideas emerging with the Enlightenment. This portrait by Lemonnier, c. 1755, depicts a reading of one of Voltaire’s works in the salon of Marie Thérèse Rodet Geoffrin. Public domain. https://en.wikipedia.org/wiki/Anicet_Charles_Gabriel_Lemonnier#/media/File:Salon_de_Madame_Geoffrin.jpg

Plate 12 from The First Book of Urizen (1794). William Blake, public domain. https://commons.wikimedia.org/wiki/File:William_
Blake_-_The_First_Book_of_Urizen,_Plate_12_(Bentley_22)_-_Google_Art_Project.jpg#/media/File:William_Blake_-_The_First_Book_of_Urizen,_Plate_12_(Bentley_22)_-_Google_Art_Project.jpg

Albion Rose,” from A Large Book of Designs (1793-96). William Blake, public domain. https://commons.wikimedia.org/wiki/File:William_Blake_-_Albion_Rose_-_from_A_Large_Book_of_Designs_1793-6.jpg#/media/File:William_Blake_-_Albion_Rose_-_from_A_Large_Book_of_Designs_1793-6.jpg

Portrait of Mary Wollstonecraft by John Opie, c. 1797. Public domain. https://en.wikipedia.org/wiki/Mary_Wollstonecraft#/media/File:Mary_Wollstonecraft_by_John_Opie_(c._1797).jpg

Portrait of Olaudah Equiano, from the frontispiece to The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, the African (1789). Public domain. https://commons.wikimedia.org/wiki/File:Olaudah_Equiano,_frontpiece_from_The_
Interesting_Narrative_of_the_Life_of_Olaudah_Equiano.png#/media/File:Olaudah_Equiano,_frontpiece_from_The_Interesting_Narrative_of_the_Life_of_Olaudah_Equiano.png


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