Thomas Carlyle. Thomas Carlyle: biography, writings

Thomas Carlyle

Carlyle Thomas (1795-1881), English publicist, historian and philosopher.

He put forward the concept of the “cult of heroes,” the only creators of history.

Carlyle Thomas (1795/1881) - English philosopher and historian, author of journalistic works. Carlyle created the theory of the “cult of heroes,” who, in his opinion, are the only creators of history. Guryeva T.N. New literary dictionary 2009 / T.N. Guryev. – Rostov n/D, Phoenix,

, With. 122. Carlyle Thomas (1795-1881) - English bourgeois philosopher and historian. Promoted German idealistic philosophy and reactionary romanticism, close to pantheism . Carlyle applied Fichte's teaching about the active activity of the subject as the creative principle of the world to society, justifying the “cult of heroes.” The history of society, according to Carlyle, is the biography of great people. Carlyle is a supporter of the historical cycle of theory. His criticism of capitalism is close to "feudal socialism". Modern bourgeois philosophers and sociologists use Carlyle's legacy to combat Marxism-Leninism. Major works: “Sartor Revartus” (1834), “Heroes, hero-worship and the heroic in history” (1840), “Past and Present” (1843), “History french revolution

"(1-3 volumes, 1837), "Modern pamphlets" (1850). 1991 Philosophical Dictionary. Ed. I.T. Frolova. M.,

, With. 182.

Carlyle Thomas (December 4, 1795, Eclefechan, Dumfries, Scotland - February 5, 1881, London) - British philosopher, writer, historian and publicist. Born into a mason's family. He was brought up in the spirit of stern puritanism, respect for the sense of duty and worship of work. From the age of 5 he studied at the local village school, and starting in 1805 at the “Latin school” in Annan. In 1809 he entered the University of Edinburgh. Having completed the preparatory course (which involved studying languages, philosophy and mathematics), he abandoned the plan to take a theology course. In 1814 he became a mathematics teacher in Annan. Here Carlyle became interested in literature and studied German. In 1816 he became friends with the later famous preacher E. Irving; took charge of a boys' school in Kirkcaldy. From December 1819 he lived in Edinburgh, studied law at the university, and gave private lessons. In 1818-20 he collaborated with Brewster's Edinburgh Encyclopedia, and in 1822 he received a position as a home teacher. The first significant publications were devoted to German literature: in 1822, Carlyle’s article on Goethe’s “Faust” appeared in the New Edinburgh Review; in 1823-24, a series of articles “The Life of Schiller” appeared in the London Magazine (departmental ed. 1825). In 1818-21 survived spiritual crisis, who explained that the spirit of research, driven by the love of truth, instilled in him knowledge that contradicted the faith of his childhood. Carlyle characterized his condition as the loss of hope and faith, which is everything in a person's life. The whole universe, including his own “I,” seemed to him a mechanism that did not know freedom. Carlyle was tormented by his weakness, which, as he understood, could only be overcome by action, and action required awareness of one’s strength, the ability to withstand the necessity of dead nature. In June 1821, Carlyle experienced a spiritual rebirth, overcoming the “nightmare of unbelief,” freeing himself from fear and acquiring contempt for evil. In the 1820s. actively engaged German philosophy and poetry, was fond of Goethe , Schiller , Novalis , Fr. Schlegel , Fichte And Schelling. He saw his mission in promoting German culture. Carlyle's worldview took shape during the era of dominance in the spiritual life of England by associationist psychology, utilitarianism in ethics and individualistic political economy. Carlyle called this kind of philosophy “the mechanical philosophy of profit and loss.” Carlyle rejected systems in philosophy; mysticism, romanticism, subjectivism and activism in his worldview were close to him. In the 1820s. recognized the logical impeccability of Holbach’s “System of Nature”, believed that the world is an insensitive mechanism, hostile to the human “I” as the source and bearer of freedom, rebelling against the world. Recognizing the materialist view of the world as correct, Carlyle understood that it was based on the thesis about the reality of matter in time and space. Having met through Novalis and Fr. Schlegel with Kant's teaching on the phenomenality of space and time, Carlyle changed his views on the natural world. However, unlike Kant, he is convinced of the substantiality of the soul as a source of strength and creativity. The inner strength of the soul manifests itself in the spiritual and physical existence of a person, but Carlyle now considers the entire material world as a form of manifestation of the highest inner strength- God, deifies matter as the garment of God. The eternity of God is manifested in the eternity of the past and the eternity of the future, the meeting of which constitutes the present. All history for Carlyle represents continuous revelation, and every person who seeks God and preaches about him to others is a prophet. Both nature and history, Carlyle believes, deserve reverent treatment and an “eternal Yes.” On October 17, 1826, Carlyle married Jane Welsh and lived in Edinburgh until 1828. Publications from the 1820s devoted mainly to German literature: in 1823 his translation of “Wilhelm Meister” was published (Carlyle sent it to Goethe, a correspondence began, which became more and more meaningful; it was subsequently published; Carlyle’s “Life of Schiller” was published on German with a preface by Goethe), in 1827 - an article on German literature, in 1828 - articles on Goethe, Heine and Burns, in 1829 - essays on Voltaire, Novalis and an article “Signs of the Times”, in 1830 - an article on history, in 1832 - three articles about Goethe, in 1833 - three articles about history, the novel “Sartor Resartus”. In 1828-1834, due to financial difficulties, he lived on the Cregenpattock estate, where he worked on Sartor Resartus. In 1831, while in London in connection with the troubles surrounding the publication of the novel, Carlyle met J. S. Millem. In 1833 he met R.W. Emerson , American philosopher, influenced by Carlyle; thanks to Emerson, the book “Sartor Resartus” was published as a separate edition in America (1836, in England - 1838). In 1833-34 the novel was published in Fraser's Magazine.

The novel “Sartor Resartus. The Life and Thoughts of Herr Teufelsdreck is a complex literary work, replete with symbols and allegories. In the image of the main character who wrote the work "Clothing, its Origin and Philosophy", Carlyle traces the development human soul to freedom. In the chapters “Eternal No”, “The Focus of Indifference” and “Eternal Yes” he depicts his own spiritual experience of the years of crisis. Carlyle argues that God and one's own soul are man's only support. Everything that exists is akin to our spiritual being and, like it, comes from God. Therefore, man must love the entire creation. The novel sets out Carlyle's thoughts about the world, about eternity and time, about nature, man and mind, about society, religion, the Church, symbols, ideals, immortality, past and future, etc. The philosophy of “clothes” turns into a real worldview. Space, time and everything in them are only symbols of God, behind which one must see the Divinity itself. But the world, the dress of God, is not dead, it is his living garment, and everything that happens in the world symbolizes the eternal activity of God. The spirit of each age burns up in the flame that devours it, but instead of the end of things, the phoenix is reborn. Behind the smoke we see the Divine. Therefore, a person’s attitude towards the world cannot be purely contemplative; he must contribute to the birth of a new phoenix. At the end of the book, Carlyle satirically depicts a modern society that has lost its inner essence, degenerating into symbols, both on the part of the ruling classes and on the part of the proletariat.

Since 1834, Carlyle has lived in London. Here he works on “The History of the French Revolution” (published 1837). In 1835 he met D. Sterling, who in 1839 wrote an essay on Carlyle’s worldview - the best, in Carlyle’s opinion, of everything written about him (published in the appendix to the Russian edition “Sartor Resartus”). Sterling emphasizes in Carlyle's worldview the requirement of a reverent attitude towards the world and man, treating them as a miracle; the statement that the highest form of human relationship to the world is religion, which is based on a sense of the divine; this last one is itself highest form divine in human existence. Carlyle also highly values poetry. The main task of a person is not so much knowledge as work, creativity, which reward noble efforts. Through the confusion of past and present, one must be able to examine the foundations of human actions. Reverent observation, however, will lead a person into horror from evil, untruth, weakness, and mistakes. The moral support of a person in such a situation should be work, courage, simplicity and truthfulness.

After the publication of “Sartor Resartus”, Carlyle gradually lost interest in literature, which he had not previously considered as a goal in itself, seeing in it a way of comprehending the world and man. Carlyle's worldview develops in the direction of the philosophy of history. His works “Signs of the Times” (1829) and “Characteristics of Our Time” expressed his critical position in relation to public institutions contemporary to him social philosophy; Carlyle considers modern society sick, argues that people are too preoccupied with their “I”, are too fussy with their problems; The most serious disease of society is the excessive wealth of some and the poverty of others. The current situation is worse than the previous one due to the lack of faith and ideals. People do nothing intuitively, from the depths of their essence; they are all guided by established recipes. They have lost faith in themselves, in the effectiveness of their own efforts, they care not about internal improvement, but about external adaptation, and are chasing external transformations. Meanwhile, reforms are premature without self-improvement, without achieving freedom not only in the political sense. In the essay “Chartism,” which had a huge public response, Carlyle does not speak from a party position; he views Chartism as a symptom of social life, deeply rooted in workers’ dissatisfaction with their situation. Exploring the general causes of Chartism, Carlyle dwells in detail on various aspects of the social life of England at that time, argues with modern economists, not accepting the thesis about the temporary nature of the workers' misfortunes, which supposedly will disappear by itself, and does not agree with the principle of complete non-interference of the state in economic life. In 1843, in the book “Past and Present,” starting from one medieval chronicle, Carlyle compares the modern situation with the past; he argues that the former strong bonds between people were replaced by a connection in the form of a monetary contract, and the current formal freedom of people only worsened the situation, since it completely removed responsibility for their situation from the masters. According to Carlyle, society can only be properly governed by strong man, genius. In "Pamphlets of the Last Day" (1850), Carlyle criticizes modernity even more sharply, discussing slavery, government institutions, parliament, model prisons (where the life of prisoners better than life workers), double morality (the British profess two religions: Christianity on Sundays, political economy on weekdays), etc. In his journalism, Carlyle speaks from the standpoint of morality, conscience and duty, pessimistically assessing current situation society.

In 1837-40, Carlyle repeatedly gave public lectures in London. The last course was published under the title “On Heroes, the Cult of Heroes and the Heroic in History” (1840). According to Carlyle, The World History there is a history, a biography of great people: educators, patrons, creators. All things existing in the world are the embodiment of their thoughts and aspirations. Great people - prophets, poets, preachers, writers, rulers. Contrary to the prevailing trends of that time, Carlyle sees in great people a miracle, something supernatural, prophets through whom the continuous revelation of God occurs. Their souls are open to the divine content of life, their qualities are sincerity, originality, a sense of reality. In 1845, Carlyle published “Letters and Speeches of Oliver Cromwell,” and in 1851, a biography of D. Sterling. Carlyle's last major work was The Life of Frederick the Great (vols. 1-5, 1858-65). While working on the book, Carlyle visited Germany twice (1852, 1858). During the Franco-Prussian War, Carlyle published in the Times on the side of Germany, for which Bismarck awarded him the Order of Merit. Carlyle had a huge moral and literary (in particular, on Dickens, Ruskin, etc.) influence on his contemporaries, defending moral values in the age of revolutions and changes.

I. V. Borisova

New philosophical encyclopedia. In four volumes. / Institute of Philosophy RAS. Scientific ed. advice: V.S. Stepin, A.A. Guseinov, G.Yu. Semigin. M., Thought, 2010 , vol. II, E – M, p. 218-219.

Historian

Carlyle, Carlyle, Thomas (4.XII.1795 - 4.II.1881) - English publicist, historian, philosopher. The son of a rural mason. Graduated from the University of Edinburgh (1814). Carlyle's philosophical and historical views were formed under the strong influence of German idealist philosophers and reactionary romantics, and partly of Saint-Simon. Engels defined Carlyle's worldview as pantheism (see K. Marx and F. Engels, Works, 2nd ed., vol. 1, p. 589). In Carlyle's pamphlets "Chartism" (L., 1840), "Now and Before" (L., 1843; Russian translation - M., 1906) and other works of the 30s and early 40s, sympathy for the working people , a deep, sometimes revolutionary critique of capitalism was combined with the apotheosis of the Middle Ages and calls for the restoration of feudal-hierarchical social relations, which brought Carlyle closer to feudal socialism. In Carlyle’s best historical work, “The French Revolution” (L., 1837; Russian translation - St. Petersburg, 1907), along with the justification for the overthrow of rotten absolutism by the masses, an extremely subjectivist idealistic concept of the “cult of heroes” is already outlined, developed in the series of lectures “Heroes, veneration of heroes and the heroic in history" (L., 1841; Russian translation - St. Petersburg, 1908), read in 1837-1840. This concept forms the basis of "Oliver Cromwell's letters and speeches", L., 1845-46). According to Carlyle, the laws of the development of the world determined by providence are revealed only to the "chosen ones", "heroes", the only the actual creators of history (“the history of the world is the biography of great people”), and the masses are “the crowd, an instrument in their hands”, the heroic principle in society periodically weakens, and then the blind destructive forces hidden in the crowd break out until society again reveals itself in to myself" true heroes" - "leaders" (for example, Cromwell, Napoleon). This, according to Carlyle, is the vicious circle of history. As the class struggle of the proletariat developed, Carlyle's petty-bourgeois philosophical and historical concept became more and more reactionary. (See, for example, "Pamphlets of the Last Day "(L., 1850; Russian translation - St. Petersburg, 1907), etc.). Praising Prussian militarism, “History of Friedrich II of Prussia” ("History of Friedrich II of Prussia", v. 1-13, 1858-65) indicated a deep crisis historical creativity Carlyle. Carlyle's concept of the "cult of heroes" was picked up by bourgeois historiography and is widely used by the ideologists of the imperialist reaction.

I. N. Nemanov. Smolensk

Soviet historical encyclopedia. In 16 volumes. - M.: Soviet Encyclopedia. 1973-1982. Volume 7. KARAKEEV - KOSHAKER. 1965 .

Works: The works, v. 1-30, L., 1896-1905; Letters. 1826-1836, v. 1-2, L.-N. Y., 1888.

Literature: Engels F., The situation in England. Thomas Carlyle. “Past and Present”, K. Marx and F. Engels, Works, 2nd ed., vol. 1; Marx K. and Engels F., Thomas Carlyle. "Modern pamphlets. No. 1. Modern era. No. 2. Model prisons", ibid., vol. 7; Lenin V.I., Notebooks on imperialism, Works, 4th ed., vol. 39, p. 509; Nemanov I.N., Subjectivist-idealistic essence of views T. Carlyle on the history of society, "VI", 1956, No. 4; Froude J. A., Thomas Carlyle, N. Y., 1882; Wilson D. A., Life of Thomas Carlyle, v. 1-6, N. Y., 1923-34; Carlyle and the art of history, L., 1939; Gascoyne D., Thomas Carlyle, L.-N., 1952.

Carlyle, Carlyle (Carlyle) Thomas (12/4/1795, Eclefechan, Scotland - 2/5/1881, London), English philosopher, writer and historian. Carlyle's worldview was formed under the influence of Goethe, Fichte, Schelling and the German romantics. Enemy French materialism and Scottish utilitarianism.

IN philosophical novel“Sartor Resartus” (1833-34, Russian translation 1902), in the mythological spirit traditional for romanticism, created a philosophical picture of the world, “dressed” in peculiar symbolic veils-emblems that hide the transcendental reality of nature and society. Following Fichte, he considered space and time as an illusion of the senses that hides the divine structure of the universe from man. Philosophy, according to Carlyle, is called upon to “unravel” by symbols-emblems the presence of the pantheistic spirit in the visible forms of the perceived world. Carlyle's romantic naturalism is characterized by cosmism - the desire to unite the microcosm of "appearing" nature with universal nature and eternity, identical to the spirit. Carlyle's subjectivism sometimes led him to solipsism. Carlyle's spiritualistic philosophy was used by representatives of Theosophy.

Carlyle's pantheistic symbolism extended to society and culture. He sharply criticized the Anglican Church and the entire system of bourgeois spiritual values. In the philosophy of history, Carlyle acted as a herald of the “cult of heroes” - bearers of divine destiny and spiritual creators of the historical process, rising above the “average” masses. Some features of Carlyle’s sociology give reason to compare it with the ideology of Nietzsche’s “superman”. Developing the concept of “kinship relations” between landowners and the lower classes of feudal society, he idealized the corporate structure of feudalism, passing it off as socialism. Carlyle's feudal socialism was criticized in the Manifesto Communist Party» K. Marx and F. Engels.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

Works: Works..., v. 1-30, L., 1899-1923; in Russian lane - Historical. and critical experiments, M., 1878; Ethics of Life, St. Petersburg, 1906; Franz. revolution, St. Petersburg, 1907; Heroes, hero worship and the heroic in history, St. Petersburg, 1908.”

Read further:

Philosophers, lovers of wisdom

Historians (biographical reference book).

Historical persons of England (Great Britain) (biographical reference book).

Essays:

Works, v. 1-30. L., 1899-1923, in Russian. Transl.: Novalis. M., 1901; Sartor Resartus. The Life and Thoughts of Herr Teufelsdröck, book. 1-3. M., 1902; Ethics of life. Work hard and don’t be discouraged! St. Petersburg, 1906; Now and before. M., 1906; Pamphlets of the last day. St. Petersburg, 1907; Heroes, hero worship and the heroic in history. St. Petersburg, 1908; Historical and critical experiments. M., 1978; French revolution. Story. M„ 1991.

Literature:

Yakovenko V. I. T. Carlyle, his life and literary activity. St. Petersburg, 1891; Hansel P. T. Carlyle. St. Petersburg, 1903; Kareev N.I. Thomas Carlyle. His life, his personality, his works, his ideas. Pg, 1923; Simon D. Carlyle. M., 1981; Froude J.A. Thomas Cairlyle: A History of the First Forty Years of Life, 1795-1835. L., 1882; Idem. Thomas Carlyle: A History of His Life in London, 1834-81. L., 1884; Hood E. P. T. Carlyle. Philosophical Thinker, Theologian, Historian and Poet. N.Y., 1970; Campbell I. T. Carlyle. L., 1974.

Also Carlisle, English Thomas Carlyle

British writer, essayist, historian and philosopher of Scottish origin

short biography

(a less common but more correct option is Carlyle) - English writer Scottish-born, novelist, critic, philosopher, publicist, historian, excellent stylist, who worked in the Victorian era.

The owner of such versatile talents was born into an ordinary family that lived in the Scottish village of Ecclefechen, on December 4, 1795. Calvinist parents raised the boy with great severity, instilling respect for work and religion; Literary studies among them were considered self-indulgence. Thomas was educated first at native village, then was a pupil private school city of Ennana.

At the age of 14, he became a student at the University of Edinburgh, fortunately, this was facilitated by the teenager’s obvious talent in the field of humanities. His parents predicted a career for him as a clergyman, but Thomas himself had no desire to take the priesthood. As a result, he became the holder of a degree in mathematics. Having graduated from the university in 1814, he worked as a mathematics teacher in provincial schools until 1818. Carlyle then returned to Edinburgh, where he began to study jurisprudence. However, German literature interested him much more, and already in 1820 the young man realized that he only wish and his vocation was literary activity, which he engaged in from time to time while still studying to become a lawyer.

His literary debut began with the publication of Schiller's biography in 1824. In 1826, the main source of livelihood for Carlyle, who married in the same year, was collaboration with magazines. Problems with money and health forced him and his wife to move to the farm that belonged to her, where the writer devoted himself mainly to working on the work that brought him great fame - “Sartor Resatrus. The life and opinions of Professor Teufelsdreck" (1833-1834). The philosophical and journalistic novel became a conductor of the philosophy of Carlyle, who believed that the modern world was structured incorrectly, because, without reviving the truth of the spirit, he gave preference to scientific rationalism, which was harmful to him.

Since 1834, Carlyle's biography has been associated with London. In the English capital he lives a busy life creative life: his books, conversations, letters, journalistic essays are published one after another. In 1837, Thomas Carlyle’s essay “The History of the French Revolution” was published, which is considered his best historical work, the object of study of which was the death of the French aristocracy, which was unable to do anything to regain its position in society and carry out reforms for its own salvation existing system.

In the 40s in Carlyle's worldview there is a tilt towards conservative ideas, the denunciation of the capitalist system is losing its former sharpness. In 1841, his book “On Heroes and Hero Worship” was published, which had a noticeable impact on the entire European historical science: after it world history began to be considered in the context of the lives and activities of great personalities.

In 1865-1876 Carlyle is honorary rector of the University of Edinburgh, and this was the only position in his biography (and even then not requiring personal presence) that he ever held, since his life turned out to be entirely dedicated to creativity. By the end life path Carlyle became truly famous, but rejected noble title, pension and other regalia. He received only the Prussian Order of Merit (1875) and an honorary degree from Harvard University (1875). Thomas Carlyle died on February 4, 1881 in London.

Biography from Wikipedia

Thomas Carlyle(Also Carlisle, English Thomas Carlyle, 1795-1881) - British writer, publicist, historian and philosopher of Scottish origin, author of the multi-volume works “The French Revolution” (1837), “Heroes, Hero Worship and the Heroic in History” (1841), “The Life History of Frederick II of Prussia” "(1858-65). He professed the romantic “cult of heroes” - exceptional individuals like Napoleon, who through their deeds fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists victorian era.

Start of activity

Born into a simple peasant family; Destined by his parents, strict Calvinists, for a spiritual career, at the age of 14 he entered the University of Edinburgh. Not wanting to be a priest, after completing a course at the university he became a mathematics teacher in the province, but soon returned to Edinburgh. Here, living on casual literary earnings, he intensively studied law for some time, preparing for the practice of law; but he quickly abandoned this too, becoming interested in German literature.

Essays on German literature

A translation of Goethe's Wilhelm Meister in 1824 and Schiller's Life in 1825 were the first large works Carlyle. These were followed by critiques and translations from Jean-Paul.

Carlyle considered the "prophetic sorrow as deep as Dante's" disguised in the "sunny and refined Goethe" accessible only to a few mortals.

He gave a course of lectures on German literature, in 1838 - about European literature, in 1839 - on the topic “Revolution in modern Europe.” The last time I taught the course was in 1840. This was the only published and therefore extant course on the role of the hero in history. The list of heroes itself: Dante, Shakespeare, Luther, Napoleon, Cromwell, etc. These lectures brought some income to Carlyle, and after 1840 he no longer needed money and was rarely able to motivate him to speak.

A book about the French Revolution. Historical and philosophical views

The same originality as these works is distinguished by “The History of the French Revolution” (“French Revolution, a history”, 1837), the caustic pamphlet “Chartism” (1839), lectures on heroes and the heroic in history (“On Hero worship”, 1841) and historical and philosophical reflections “Past and present” (1843).

Without approaching any of the established ones political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle’s indicated works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, world history is the biography of great people, see Theory of Great People), to lay exclusively moral duty at the basis of civilization; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times, more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”, 1858; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 1840s, Carlyle's views shifted toward conservatism. Gradually, in Carlyle’s works, criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared for high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his merits in raising the maritime power of England and strengthening its international prestige. The work was for its time innovative character. Until that time, English historians had ignored this figure, seeing in him only a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and meaning government activities Cromwell. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”
Carlyle's most extensive work is “History of Friedrich II of Prussia, Called Frederick the Great II” (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

In 1847, his “Historical and Critical Experiments” (a collection of journal articles) appeared, and in 1851, a biography of his friend from his youth, the poet Sterling. From 1868 to 1870 Carlyle was busy publishing full meeting his works (“Library edition”, in 34 volumes). This edition was followed the next year by a cheap People's edition, which was repeated many times. He then published a series of essays entitled “The First Norwegian Kings” (1875).

In 1866, Carlyle was offered the honorary position of Chancellor of the University of Edinburgh. Apart from this place, he never held any position, remaining only a writer all his life. During the Franco-Prussian War, he took the side of Prussia and ardently and sincerely defended its cause in his letters to the Times, published separately (1871).

Thomas Carlyle died in 1881.

Carlyle and Nazism

Carlyle was one of those who returned to the idea of the prominent role of individuals, "heroes" in history. One of his most famous works, which had a very strong influence on his contemporaries and descendants, was called “Heroes and the Heroic in History” (1840, Russian translation 1891; see also: Carlyle 1994). According to Carlyle, world history is the biography of great men. Carlyle focuses in his works on certain individuals and their roles, preaches high goals and feelings, writes a whole series brilliant biographies. He says much less about the masses. In his opinion, the masses are often only instruments in the hands of great personalities. According to Carlyle, there is a kind of historical circle, or cycle. When the heroic principle in a society weakens, then the hidden destructive forces of the masses can break out (in revolutions and uprisings), and they act until society again discovers within itself the “true heroes”, the leaders (such as Cromwell or Napoleon). Such a heroic approach , undoubtedly, drew attention to the role of individuals, posed (but did not solve) the problem of revealing the reasons for fluctuations in this role in history. But it had too obvious flaws (besides the unsystematic presentation): only “heroes” were considered, society was rigidly divided into leaders and the masses, the causes of revolutions were reduced to social feelings, etc.

Carlyle's views in some ways anticipated the views of Nietzsche with his cult of the superman, and through him, Hitler and other fascist ideologists. Thus, Professor Charles Sarolea, in his 1938 article “Was Carlyle the first Nazi?”, tries to answer this question in the affirmative in the Anglo-German Review:

Nazism is not a German invention, it originally arose abroad and came to us from there... The philosophy of Nazism, the theory of dictatorship were formulated a hundred years ago by the greatest Scot of his time - Carlyle, the most revered of political prophets. His ideas were subsequently developed by Houston Stewart Chamberlain. There is not a single basic doctrine... of Nazism, on which the Nazi religion is based, which would not have been... by Carlyle, or by Chamberlain. Both Carlyle and Chamberlain... are truly the spiritual fathers of the Nazi religion... Like Hitler, Carlyle never betrayed his hatred, his contempt for the parliamentary system... Like Hitler, Carlyle always believed in the saving virtue of dictatorship.

Bertrand Russell, in his book A History of Western Philosophy (1946), stated: “ The next step after Carlyle and Nietzsche is Hitler».

Who, through their deeds, fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists of the Victorian era.

Thomas Carlyle
English Thomas Carlyle

Date of Birth	December 4(1795-12-04 ) […]
Place of Birth	Ecclefechan[d], Dumfries and Galloway, Scotland, Great Britain
Date of death	February 5th(1881-02-05 ) […] (85 years old)
A place of death
Citizenship	Scotland
Occupation	linguist, literary historian, historian, translator, mathematician, philosopher, essayist, writer, literary critic, novelist, teacher
Language of works	English
Awards


Files on Wikimedia Commons
Quotes on Wikiquote

Start of activity

Born into a simple peasant family; destined for a spiritual career by his strict Calvinist parents, he entered the University of Edinburgh at the age of 14. Not wanting to be a priest, after completing a course at the university he became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on casual literary earnings, he studied law intensively for some time, preparing for the practice of law; but he quickly abandoned this too, becoming interested in German literature.

Essays on German literature

Carlyle considered the "prophetic sorrow as deep as Dante's" disguised in the "sunny and refined Goethe" accessible only to a few mortals.

He gave a course of lectures on German literature, in 1838 - on European literature, in 1839 - on the topic “Revolution in modern Europe”. The last time I taught the course was in 1840. This was the only published and therefore extant course on the role of the hero in history. The list of heroes itself: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Carlyle, and after 1840 he no longer needed money and was rarely able to motivate him to speak.

A book about the French Revolution. Historical and philosophical views

The same originality as these works is distinguished by “The History of the French Revolution” (“French Revolution, a history”), the caustic pamphlet “Chartism” (), lectures on heroes and the heroic in history (“On Hero worship”), and historical and philosophical reflections “Past and present” ().

Not belonging to any of the established political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle’s indicated works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, world history is the biography of great people, see Theory of Great People), to lay exclusively moral duty at the basis of civilization; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 1840s, Carlyle's views shifted toward conservatism. Gradually, in Carlyle’s works, criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared about high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his services in raising the maritime power of England and strengthening its international prestige. The work was innovative for its time. Until that time, English historians had ignored this figure, seeing in him only a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and significance of Cromwell's government activities. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”
Carlyle's most extensive work is “History of Friedrich II of Prussia, Called Frederick the Great II” (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

Thomas Carlyle, -) - British writer, publicist, historian and philosopher of Scottish origin, author of the multi-volume works “The French Revolution” (1837), “Heroes, Hero Worship and the Heroic in History” (1841), “The Life History of Frederick II of Prussia” (1858- 65). He professed the romantic “cult of heroes” - exceptional individuals like Napoleon, who through their deeds fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists of the Victorian era.

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Essays on German literature

A book about the French Revolution. Historical and philosophical views

Not belonging to any of the established political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle’s works indicated are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, world history is the biography of great people), to lay exclusively moral duty at the basis of civilization; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 40s, Carlyle's views changed towards conservatism. Gradually, in Carlyle’s works, the criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared about high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists. Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his services in raising the maritime power of England and in strengthening its international prestige. The work was innovative for its time. Until that time, English historians had ignored this figure, seeing him only as a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and significance of Cromwell's government activities. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.” Carlyle's most extensive work is the History of Frederick II (1858-65), which led him to travel to Germany; Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia. His “Historical and Critical Experiments” (a collection of journal articles) appeared in the city, and a biography of his friend from his youth, the poet Sterling, appeared in the city. Since then, Carlyle has been busy publishing the complete collection of his works (“Library edition”, 34 volumes). This edition was followed the following year by a cheap People's edition, which was repeated many times. He then published a series of essays entitled “The First Norwegian Kings” (). In the city of Carlyle they offered the honorary position of rector of the University of Edinburgh; Apart from this place, he never held any position, remaining only a writer all his life. During the Franco-Prussian War, he took the side of Prussia and passionately and sincerely defended its cause in his letters to the Times, published separately (). He died in 1881.

Carlyle and Nazism

The English philosopher Thomas Carlyle (1795–1881) was one of those who returned to the idea of the prominent role of individuals, “heroes” in history. One of his most famous works, which had a very strong influence on his contemporaries and descendants, was called “Heroes and the Heroic in History” (1840, Russian translation 1891; see also: Carlyle 1994). According to Carlyle, world history is the biography of great men. Carlyle focuses in his works on certain individuals and their roles, preaches high goals and feelings, and writes a number of brilliant biographies. He says much less about the masses. In his opinion, the masses are often only instruments in the hands of great personalities. According to Carlyle, there is a kind of historical circle, or cycle. When the heroic principle in a society weakens, then the hidden destructive forces of the masses can break out (in revolutions and uprisings), and they act until society again discovers within itself “true heroes”, leaders (such as Cromwell or Napoleon). Such a heroic approach undoubtedly drew attention to the role of individuals and posed (but did not solve) the problem of revealing the reasons for the fluctuations of this role in history. But it had too obvious flaws (besides the unsystematic presentation): only “heroes” were considered, society was rigidly divided into leaders and the masses, the causes of revolutions were reduced to social feelings, etc.

Carlyle's views in some ways anticipated the views of Nietzsche with his cult of the superman, and through him, Hitler and other fascist ideologists. Thus, Professor Charles Saroli, in his 1938 pro-fascist article “Was Carlyle the first Nazi?”, tries to answer this question in the affirmative in the Anglo-German Review:

The famous historian Manuel Sarkisyants, in his book “The English Roots of German Fascism,” devoted a separate chapter to the question of Carlyle’s influence on the development of Nazi ideas.

Essays

"Historical and Critical Experiments"
“Heroes and the heroic in history” (“Contemporary”)
“Nibelungs” (“Bible for reading”).
- Art. in Vestn. Europe" (g., books 5 and 6);
- "Newest English literature"
- I. Tena; "The Autobiography of D. S. Mill";

Notes

Literature

// Encyclopedic Dictionary of Brockhaus and Efron: In 86 volumes (82 volumes and 4 additional ones). - St. Petersburg. , 1890-1907.
“Thomas Carlyle and the “divine sergeant-majors - drill instructors” for the poorest Englishmen” - a chapter from the book “The English Roots of German Fascism” by Manuel Sarkisyants
Engels F. The situation of England
V. G. Sirotkin. THOMAS CARLYLE AND HIS WORK "THE FRENCH REVOLUTION. HISTORY"

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See what "Carlyle, Thomas" is in other dictionaries: - (Carlyle) Carlyle, Thomas Carlyle (1795 1881) English writer, publicist, historian, philosopher. Born 4 December 1795, Ecclefechan. 1814 graduated from the University of Edinburgh. Died 5 February 1881 in London. The author of the concept of the cult of heroes...

Consolidated encyclopedia of aphorisms - (Carlyle, Thomas) (1795–1881) Scottish writer, historian and political scientist. Born in Eclefechan (South West Scotland) near the border with England in the family of a master mason professing Calvinism. Studied at the Annan Academy and Edinburgh... ...

Political science. Dictionary. Carlyle Thomas - (Carlyle, Thomas) (1795 1881), Scots. historian and publicist. For some time he was a teacher and contributed to the Edinburgh Review newspaper; in 1824 he wrote a book. Schiller's life. In 1826 he married Jane Welsh, later a famous writer... ...

The World History - (Carlyle) (1795 1881), English publicist, historian and philosopher. He put forward the concept of the “cult of heroes,” the only creators of history. * * * CARLYLE Thomas CARLYLE (Carlyle) Thomas (1795 1881), English publicist, historian and philosopher. Nominated... ...

encyclopedic Dictionary

Thomas Carlyle (eng. Thomas Carlyle, 1795 1881) British (Scottish) writer, historian and philosopher. Contents 1 Getting started... Wikipedia Carlyle, Carlyle (Carlyle) Thomas (December 4, 1795, Ecclefechan - February 5, 1881, London), English publicist, historian, philosopher. Graduated from the University of Edinburgh (1814). K.’s worldview was formed under the strong influence German romanticism and classic... ... Big

Soviet encyclopedia - (Carlyle, Thomas) (1795 1881), English writer, philosopher. Born December 4, 1795 in Eclefechen (Scotland). He was brought up in strict Puritan rules, having received from his father, an uneducated mason and farmer, an unshakable conviction in... ...

Collier's Encyclopedia Carlyle, Thomas - (1795 1881) English historian, critic and publicist. Started my with enthusiastic articles on classical poetry and the idealistic philosophy of the Germans. Carlyle looked at history as a product of the creativity of great people. In their… … Historical reference book of Russian Marxist

Thomas Carlyle (also Carlyle; English Thomas Carlyle). Born December 4, 1795 in Ecclefechain, UK - died February 5, 1881 in London. British writer, publicist, historian and philosopher of Scottish origin, author of multi-volume works “The French Revolution” (1837), “Heroes, Hero Worship and the Heroic in History” (1841), “The Life History of Frederick II of Prussia” (1858-65). He professed the romantic “cult of heroes” - exceptional individuals like Napoleon, who through their deeds fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists of the Victorian era.

A translation of Goethe's Wilhelm Meister in 1824 and Schiller's Life in 1825 were Carlyle's first major works. These were followed by critiques and translations from Jean-Paul.

Carlyle considered the “prophetic sorrow as deep as Dante’s,” disguised in the “sunny and refined Goethe”, accessible only to a few mortals.

An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”, 1858; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his merits in raising the maritime power of England and strengthening its international prestige. The work was innovative for its time. Until that time, English historians had ignored this figure, seeing him only as a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and significance of Cromwell's government activities. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”

Carlyle's most extensive work is “History of Friedrich II of Prussia, Called Frederick the Great II” (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

In 1847, his “Historical and Critical Experiments” (a collection of journal articles) appeared, and in 1851, a biography of his friend from his youth, the poet Sterling. From 1868 to 1870, Carlyle was busy publishing the complete collection of his works (Library edition, in 34 volumes). This edition was followed the next year by a cheap People's edition, which was repeated many times. He then published a series of essays entitled “The First Norwegian Kings” (1875).

Thomas Carlyle died in 1881.

Thomas Carlyle and Nazism:

Thomas Carlyle was one of those who returned to the idea of the prominent role of individuals, "heroes" in history. One of his most famous works, which had a very strong influence on his contemporaries and descendants, was called “Heroes and the Heroic in History” (1840, Russian translation 1891; see also: Carlyle 1994). According to Carlyle, world history is the biography of great men. Carlyle focuses in his works on certain individuals and their roles, preaches high goals and feelings, and writes a number of brilliant biographies. He says much less about the masses. In his opinion, the masses are often only instruments in the hands of great personalities. According to Carlyle, there is a kind of historical circle, or cycle. When the heroic principle in a society weakens, then the hidden destructive forces of the masses can break out (in revolutions and uprisings), and they act until society again discovers within itself “true heroes”, leaders (such as Cromwell or). Such a heroic approach undoubtedly drew attention to the role of individuals and posed (but did not solve) the problem of revealing the reasons for the fluctuations of this role in history. But it had too obvious flaws (besides the unsystematic presentation): only “heroes” were considered, society was rigidly divided into leaders and the masses, the causes of revolutions were reduced to social feelings, etc.

Carlyle's views in some ways anticipated the views with his cult of the superman, and through him, Hitler and other fascist ideologists. Yes, professor Charles Sarolea in his 1938 article "Was Carlyle the First Nazi?", attempts to answer this question in the affirmative in the Anglo-German Review:

“Nazism is not a German invention, it originally arose abroad and came to us from there... The philosophy of Nazism, the theory of dictatorship were formulated a hundred years ago by the greatest Scot of his time - Carlyle, the most revered of political prophets. Subsequently, his ideas were developed by Houston Stewart Chamberlain There is not a single basic doctrine ... of Nazism, on which the Nazi religion is based, which would not have been ... in Carlyle, or in Chamberlain. Both Carlyle and Chamberlain ... are truly the spiritual fathers of the Nazi religion ... Like Hitler, Carlyle never betrayed his hatred, his contempt for the parliamentary system... Like Hitler, Carlyle always believed in the saving virtue of dictatorship."

in his book “The History of Western Philosophy” (1946) stated: "The next step after Carlyle and Nietzsche is Hitler".

The famous historian Manuel Sarkisyants, in his book “The English Roots of German Fascism,” devoted a separate chapter to the question of Carlyle’s influence on the development of Nazi ideas.

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