The Virtues of Abandon Quotes

“Notwithstanding his criticism of contemporaries such as Destutt de Tracy and Cousin, Proudhon had no wish to do away either with property or with the concept of individualism on which it was based. Even in Qu’est-ce que la propriété?, perhaps the most strident of his texts on the subject, Proudhon rejects the establishment of a “systematic community” to socialize the means of production. Such an arrangement, he argues, would leave the citizen “stripped of his self [moi; emphasis in original], his spontaneity, his genius, [and] his affections” and under the obligation to “annihilate himself before the majesty and the in flexibility” of the collective. He called instead for a third way between the regimes of private property and communism, where “the respective independence of individuals, or the autonomy of private reason, deriving from differences in talents and abilities,” can coexist with the “equality of conditions.” Among members of such a society, the possession of each to the bene t of all, rather than the rapacious designs of the rich against the poor, would be the guiding principle.”
― Charly Coleman, The Virtues of Abandon: An Anti-Individualist History of the French Enlightenment

“As this study has shown, the modern subject had a long and painful birth. Individualism arose neither fully formed nor without opposition, but through intense conflicts and unprecedented conjunctures. Indeed, as late as 1840, Alexis de Tocqueville could still remark on the sheer novelty of the term individualisme in French.8 The gradual acceptance in France of the idea of the individualist self—defined by personal identity, autonomy, and agency—hinged on the matter of the human person’s relationship to spiritual, existential, and material goods. Without establishing the self’s owner- ship of its thoughts and actions along with its belongings, property in all its forms would remain insecure. The Thermidorean reaction neutralized the dispossessive politics that dominated France for a brief, bloody phase during the Year II, and the regimes that followed reaf rmed their commitment to the institutionalization of property rights established in 1789. During the postrevolutionary period, defenders of self-ownership set about fashioning their ideals into a coherent political, economic, and pedagogical framework. It is more than telling that “individualism” only entered into common usage at this time. Even then, the term carried mainly negative connotations. The modern self—whether known as the moi, the individu, or by any other name—would continue to bear the ambiguities of its origins.”
― Charly Coleman, The Virtues of Abandon: An Anti-Individualist History of the French Enlightenment

“From the perspective of these debates, the Enlightenment no longer appears exclusively secular either in its origins or orientation. On the contrary, it was as much a movement within theology as a reaction against it. Every thinker writing about the self during the period—even self-professed atheists—formed his views with theological questions in mind. At the conceptual level, moreover, the affinities shared by mystics and materialists in their elaborations of the dispossessed self reveal another aspect of the secularization process. Unlike defenders of self-ownership, whose growing perception of divine transcendence compelled them to stress the fundamental autonomy of the human person, advocates of dispossession invoked God and nature as immanent, totalizing forces with absolute dominion over the self. Their efforts to resacralize the world culminated in the French Revolution, when politicians and citizens alike devoted themselves to self- sacrifice for the patrie—a polity that in their eyes radiated the authority of natural and divine law combined with the people’s indivisible will.”
― Charly Coleman, The Virtues of Abandon: An Anti-Individualist History of the French Enlightenment

“The competing ideals of self-ownership and dispossession structured a wide range of polemics that erupted over matters of fundamental significance to the spiritual, cultural, and political orders of Enlightenment- era France, including the role of personal interest in Christian devotion, the nature of free will, the limits of moral agency, the dangers of luxury consumption, and the location and exercise of national sovereignty. These controversies and scandals ran the gamut of movements that captivated public opinion in the eighteenth century, from Quietism to Spinozism and materialism, from royal absolutism to democratic republicanism, and from proto-capitalist visions of political economy to the first modern articulations of socialism. The main antagonists in debates over the self did not respect the partisan lines that scholars have commonly associated with the Enlightenment. Orthodox theologians and mainstream philosophes could and did find common cause—in the defense of self-ownership—against the efforts of radical mystics and materialists to dispossess the individual of its prerogatives and status as an autonomous, thinking subject.”
― Charly Coleman, The Virtues of Abandon: An Anti-Individualist History of the French Enlightenment