Thomas Carlyle, one of the most famous English writers and publicists XIX century, born in 1795, in Puritan family of a village mason. Young Thomas attended a village school. In 1809, Carlyle went on foot to Edinburgh, entered the university, after which he taught. In 1826, he married Jan Welsh, who was outstanding for her intelligence, but whom he treated, however, rather selfishly. From 1828 to 1834 Carlyle lived on her estate, giving himself literary studies. He then moved to London, where he gave public lectures on German literature, became one of the most influential writers, in 1865 he was appointed rector of the University of Edinburgh. Thomas Carlyle died in 1881.
Carlyle began his literary career by popularizing German literature, translated “Wilhelm Meister” (1824, hence his correspondence with Goethe: Correspondence between Goethe and Carlyle, 1887), wrote a biography of Schiller (1825), published an anthology of works German romantics (German Romance, 1827). He was on his own philosophical views, an ill-conceived and confused follower of German idealistic philosophy (see his Sartor resartus). From literature, Carlyle moved on to history, wrote a history of the French Revolution (in which he saw the judgment of God), a work on Cromwell (Letters and Speeches, 1845) and Frederick II (1858 - 1865). In history, Thomas Carlyle saw the product of the creativity of great people - an idea that he developed in detail in lectures, then published in the book “On Heroes and the Heroic in History” (1841).
As the Chartist movement grew and the Revolution of 1848 loomed, Carlyle devoted more and more time and attention to the social question, devoting three works to it: Chartism (1840), Now and Before (1843) and Pamphlets. (Latter-Day Pamphlets, 1850). In his social pamphlets, Thomas Carlyle sharply criticized bourgeois society with its “mechanical” and “utilitarian” culture, the cult of natural sciences and political economy, with its literature serving to entertain well-fed magnates, with its base interests, reduced to concerns about food and comfort. , with its worship of Mammon, which supplanted God, with its economic doctrine of laissez aller (free competition), which led to “crop failures, the Chartist movement, the proclamation of the Red Republic,” in a word, to “chaos.” Revolting against the bourgeoisie, Carlyle armed himself even more sharply against the working class, which was striving to seize political power through universal suffrage (Chartism), since God created the universe, and therefore society, on the principles of “domination” and “subordination”, and not “equality”.
Thomas Carlyle. Photo 1854
Carlyle believed that only a new aristocracy, “new aristoi”, could save England from the reigning “chaos” and turn life into “cosmos” again. This class should include capitalists who understand that their purpose is not to hunt for profit, “like the Indians for scalps,” that supply and demand are not the only law of life, but wage not the only link connecting people is the intelligentsia, who realized that their calling is not to “entertain” (to engage in literature), but to “educate.” If these “leaders of industry”, who correctly understand their social responsibilities, become the head of society, the workers will willingly obey them, just as children obey their fathers. On such principles of paternal guardianship of the upper classes and voluntary submission of the lower classes, in Carlyle’s opinion, feudal society was built, which he opposed as an ideal and offered as a model to his contemporaries (in “Now and Before.”).
Carlyle's social philosophy greatly influenced writers such as Dickens, Kingsley, Mrs. Gaskell, Disraeli, Ruskin etc., and was to a certain extent implemented by the English bourgeoisie in the era of “social peace” that reigned in England after the Chartist unrest until the 1880s. Carlyle's collected works in 37 volumes were published in 1871 (People's Edition).
Literature about Thomas Carlyle
Masson, Carlyle. Personality and works
Garnett, Life of Thomas Carlyle
McPherson,
Schulze-Gevernitz, Carlyle. His view of the world and society
- Ecclefechan[d], Dumfries and Galloway, Scotland, Great Britain
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 - about European literature, in 1839 - on the topic “Revolution in modern Europe.” Last time taught the course 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” ().
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 works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, The World History there is a 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 “Pamphlets last days"(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 for high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's works, the greatest historical meaning has "Letters and Speeches of Oliver Cromwell" (1845-46), with commentary; 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 until 1870 Carlyle was busy publishing full meeting his works (“Library edition”, in 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” (
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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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 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 Men), 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 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 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 the 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.
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, 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 “ 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 strictly divided into leaders and the masses, the causes of revolutions were reduced to social feelings, etc.
An English publicist, philosopher and historian, he put forward the concept of “hero cult.” In his opinion, the only creators of history. His theory was questioned even at the time of writing. What can we say about the present time? But, despite the changeability of the author’s worldview and philosophy, the ideological and thematic component of many of his novels can be considered truly revolutionary.
Thomas Carlyle. Biography
Thomas is the eldest of nine children of stonemason James Carlyle and Margaret Aitken. Born 12/04/1795 in the village of Ecclefechan, Dumfriesshire, Scotland. His father was a strict, hot-tempered Puritan, a man of extraordinary honesty and strength of character. From him, Thomas adopted a way of thinking and rules of behavior that influenced his philosophy of life.
From five to nine years old the boy studied at rural school. Then at the Annan school, where he showed aptitude for mathematics. Thomas knew Latin and French perfectly. Having set himself the goal of becoming a minister in the future, in 1809 he entered the University of Edinburgh.
In 1814, Carlyle abandoned these thoughts and began studying mathematics. But eventually he became interested in the German language, read a lot outside the curriculum, and in 1816 he moved to Kirkcaldy School. There he meets an old friend from Annan's school, now a school teacher, Edward Irving. It started between the young people strong friendship, which continued until Irving's death.
Thomas Carlyle was a genius, but selfish and self-confident, he did not know the meaning true love. In his eyes, a wife is a cook, a housekeeper, a woman who is ready to sacrifice everything for the sake of his talent. In those years, Thomas became interested in a lady from a good family, Margaret Gordon, and for her sake he stayed in Kirkcaldy for another two years.
Perhaps Margaret would be the right match for him. But he was destined to marry a woman who was herself a genius.
Meeting with Jane Welsh
Before leaving for London, Irving introduces Carlyle to Jane Bailey Welsh, the daughter of the surgeon John Welsh. She was a beautiful, fragile, well-bred girl. Well educated, with a brilliant sense of humor, she had an insatiable thirst for knowledge. The father encouraged and always supported his daughter.
He introduced her to the brilliant scientist Edward Irving, who gave her private lessons. The teacher and student fell in love with each other at first sight. But this relationship was hopeless, since Irving was already engaged. And, no matter how hard he tried, neither the bride nor her father freed him from his promises. He was forced to get married.
Jane, meanwhile, turned to literature for solace. And Irving introduced her to a writer, a poor man without fame. But, according to Edward, he has talent and is called to shine in the firmament of art.
Among Jane's many admirers, the rude Thomas made an unpleasant impression. He was strange, rude and overbearing. Thomas Carlyle immediately developed warm feelings for the girl. And his love aroused her interest. But no more than that. Jane even swore to herself that she would never marry him.
Jane admired Carlyle's mastery of German. She asked him to work out with her. Soon Carlyle returned to Edinburgh and correspondence began between them. German lessons by mail, of course unusual way courtship. But Carlyle was sure that this was the only way to Jane's heart.
She wrote in her messages that she would always be devoted to him, true friend, but she will never become a wife. Fate decreed otherwise. One day, Edward Irving let a mutual friend know about his hopeless love for Jane.
And Jane, partly to spite Irving, partly to stop talk that she had feelings for married man, allowed her engagement to Carlyle to be announced. In 1826 they married and went to live in Comely Bank (Edinburgh).
Personal life
Their first few months life together were happy. Comely Bank was within reach of civilization. Jane had the opportunity to communicate with her friends. And Carlyle, despite his complete and selfish absorption in his work, showed respect for her feelings and interests.
But when they moved to Craigenputtock, where they spent six years, Jane realized the horror of her situation. Thomas Carlyle was indifferent to the goals and interests of others. He was unaware and oblivious to his wife's mental suffering.
And it’s hard to imagine that an educated and talented girl, filled with joy for life, could bury herself in this dull area. But Jane endured all the hardships so that Thomas could work in peace.
She sewed dresses for herself when the family was strapped for money, and cooked food for him because he had a sore stomach. And they couldn’t afford to keep servants.
Jane tried to gather people in her home who appreciated her husband's talent. Endured the advances socialites for her husband. But the most amazing thing about this woman was that she did not try to change her husband’s character. She accepted him as he was.
Journalism
Carlyle began his creative activity by writing articles for the Edinburgh Encyclopedia. The articles had no special merit, but brought in a small income. In 1820 and 1821 he visited Irving in Glasgow and stayed for a long time at his father's new farm in Manhill.
In 1821, Carlyle experienced a spiritual renaissance that played a role in the creation of Sartor Resartus. In the same year, Carlyle follows Irving to London. While still at Kirkcaldy school, Thomas began to experience severe stomach pains that tormented him all his life. He is taking care of his health, treating his stomach. Then he goes to Paris for a while.
Since the spring of 1823, Thomas Carlyle has been tutor to Charles and Arthur Buller, first in Edinburgh, then in Dunkeld.
At the same time he is engaged in translations from German language. Schiller's Life was published in a London magazine in small parts during 1823-1824. The work was published as a separate volume in 1825. Next, Carlyle translates the work of J. W. Goethe “The Years of the Teaching of Wilhelm Meister.” It was also published as a separate book.
In 1825 he returned to Scotland to his brother's farm and worked on German translations.
Literary works
Carlyle works as a writer for the Edinburgh Review. In 1827 he published two important articles: “Richter” and The State of German Literature. The Review also published two insightful essays on Goethe. And a cordial correspondence began between Carlyle and the great German writer.
Goethe wrote a letter of recommendation for Thomas to the philosophy department at the University of St Andrews. I sent another recommendation to the new University of London. But both attempts at employment were unsuccessful. And Carlyle, who did not like city noise, decided to move to the countryside.
Until 1834, Thomas led a hermit's life. He devotes himself entirely to writing essays, while his talented wife suffers from loneliness in the rural outback. Francis Jeffrey, editor of the Edinburgh Review, who thought of Carlyle as his successor, makes him a lucrative offer of cooperation. But Thomas refuses.
In August 1833, young Ralph Emerson visits Carlyle. He was kindly received and subsequently became best friend families.
First major work
Sartor Resartus was published in Fraser's magazine in installments over ten months in 1830. Later this work will be published in book format. Sartor Resartu is an ironic, parodic treatise in which the author describes the life of the non-existent Professor Teufelsdröck with an awkward and obscene nickname.
In a humorous manner, the author criticizes politics, art, religion and social life. In an allegorical form, he writes about poverty and luxury - the two poles of reality in England at that time. This story is also interesting because in it the author expresses thoughts that are dear to him about the meaning of the biography of famous people.
Here Carlyle Thomas also touches on philological issues. The author's discussions about the nature of language are clearly inspired by the works of German linguists. Pays attention to the nature and meaning of symbols. These issues also show the influence of German idealism.
His work was imbued with amazing, humorous energy and moral strength. The work was “destroyed” by the press, and until 1838 it was not published as a separate book. Now this novel is among Carlyle's most significant works. His other notable works of that time - essays on Voltaire, Novalis and Richter - were published in Foreign Review.
After fruitless appeals to the universities of London and Edinburgh in January 1834, Carlyle decided to establish himself thoroughly in London. The struggle for existence during this period was especially difficult. This happened due to his refusal to engage in journalistic work; Carlyle refused even to The Times’ job offer. Instead, he began working on The French Revolution.
Carlyle's greatest work
In the spring of 1835, Carlyle Thomas wrote an important and historically significant work. "The French Revolution" is a work that has been recognized literary critics one of the significant ones. Carlyle gave the first manuscript to the philosopher J. Mill for processing.
But due to the latter’s carelessness, the manuscript fell into the hands of his illiterate housekeeper, who considered it waste paper and burned Carlyle’s manuscript. Mill was inconsolable. Carlyle, on the other hand, endured the loss with utmost steadfastness and behaved nobly, with difficulty accepting a small amount from Mill. monetary compensation at 100 pounds sterling.
The French Revolution was rewritten and published in January 1837. This work was recognized as one of the most advanced writings of the time and strengthened Carlyle's reputation. But this fundamental work sold rather slowly, and Carlyle had to lecture to provide for his family. Having settled in London, Carlyle did a great job, gradually creating for himself literary fame, which later became worldwide.
In this work, Carlyle writes about the French Revolution and its impact on the socio-political life of Europe. Carlyle places individuals at the center of the narrative, while denying the importance of objective causes in the development of mankind.
The inevitability of the fall of the monarchy, which is unable to govern the people demanding change - this is precisely the atmosphere of France that Thomas Carlyle talks about. French Revolution, history, prerequisites that led to it significant event, the author revealed in his work fully and comprehensively.
In the forties he had already become popular among writers, the aristocracy and statesmen. He made influential and famous friends. Among them were Tindall, Peel, Grote, Ruskin, Monkton Milnes and Browning. Carlyle's close friend was the priest John Sterling. Carlyle reflected this in his work "Life", published in 1851.
Works of Carlyle
In literature, Carlyle increasingly moved away from democratic ideas. For example, the work “Past and Present”. Thomas Carlyle, in his works “Chartism” and “Cromwell,” also developed theses about a strong and merciless ruler whom everyone would obey. In the Latter Day Pamphlets, which includes the Hudson Statue, all his contempt for philanthropic and humanitarian tendencies was poured out.
Carlyle's last powerful work was the six-volume history of Prussia, Frederick the Great. While working on the book, he visited Germany twice (in 1852 and 1858) and reviewed a huge amount of material. The first two volumes, which appeared in the fall of 1858, were hailed as a masterpiece. The remaining volumes were published in 1862-1865.
In the autumn of 1965, Carlyle was elected rector of the University of Edinburgh. At the same time, he learned of the sudden death of his wife. From this moment on, a gradual decline in creativity begins. In the fall of 1866, he joined the committee to defend Governor Eyre, who was accused of brutality in suppressing the uprising.
IN next year Carlyle wrote the treatise Shooting Niagara against the Reform Act. In the war of 1870-1871, he sided with the Prussian army. In 1874 he was awarded the Prussian Order Pour le Merite and in the same year he renounced the Grand Cross of the Order of the Bath and his pension. Carlyle died on February 4, 1881 and was buried in Ecclefechan.
Carlyle's legacy includes thirty volumes of historical and journalistic works. After the death of his wife Jane in 1866, he did not create a single significant work.
Philosophical views
Both Carlyle's character and his philosophy are full of contradictions. Noble and devoted to his ideals, he was at the same time rude and unfriendly to other people.
His contemporaries claim that Carlyle was an unsociable, unsociable person. His love for his wife was deep, but life with him was difficult for her. Carlyle despised philanthropy and liberal legislation, but increasingly admired despotism. There was no coherent philosophical content in his teaching.
Carlyle was blind to the greatest phenomenon of the time - the rise of science, and spoke insultingly about Darwin. The formal economy was also condemned.
Carlyle's theological worldview is difficult to define: any orthodox creeds were alien to him, but at the same time he condemned atheism. His main dogma was the worship of strength. Having started out as a radical, Thomas Carlyle began to despise the democratic system and increasingly extol the need for a strong and harsh government.
The author's books introduced readers not only to Germany, but also opposed the bourgeoisie in those years when its tastes and ideas subjugated the literature of that time. Therefore, Carlyle was a pioneer in literature - his reasoning was sometimes revolutionary in nature. This was the historical merit of the author.
“Democracy is the need to accept the fact that we are not ruled by heroes”
"I don't believe in the collective wisdom of ignorant individuals"
Thomas Carlyle
Scottish writer, translator, historian.
The author believed that: “In every era of world history we discover a Great Man who can be called its savior, the spark from which the flame flares up. The history of the world has been the biography of great men." He included among these: Napoleon, Cromwell, Frederick II, Schiller, Goethe. And the masses Not must be seduced by false heroes, and must be led by men of the highest order. If the heroic principle in society weakens, the destructive forces of the people inexorably begin to act, manifested in uprisings and revolutions (he had a negative attitude towards French Revolution: “Every revolution is conceived by romantics, carried out by fanatics, and inveterate scoundrels enjoy its fruits”) until society again discovers “true heroes” within itself.
With this book, Thomas Carlyle greatly contributed to the formation of the “Cult of Heroes” in history and literature.
"The life of a great man is not fun party, but a battle and a campaign, a struggle with rulers and entire principalities. His life is not an idle walk through fragrant orange groves and green flowering meadows accompanied by singing muses and ruddy mountains, and a harsh pilgrimage through sultry deserts, through countries covered with snow and ice. He wanders among people; he loves them inexplicably tender love, mixed with compassion, love, which they cannot answer him, but his soul lives alone, in distant regions of the universe.”
Thomas Carlyle, Now and Before, M., "Republic", 1994, p. 337.
His collected works include 34 volumes
By the end of his life, having become famous, Thomas Carlyle refused honors. Why?
“He was not afraid of need. He wrote to his mother: “Alone French writer, D'Alembert(belonging to a small circle of people who really deserve the honorary title of honest), argues that everyone who devotes his life to science should take as his motto the following words: “Freedom, truth, poverty,” since he who fears poverty can never achieve anything freedom, nor truth." AND Carlyle accepted poverty as something inevitable for himself. […]
The great man remained firm and indestructible, like a diamond rock, in his beliefs, and the world came to him and offered him various insignia. Queen Victoria expressed her deep condolences to Carlyle unexpected death wife, and two years later she wanted to meet him personally. The German emperor granted him an order, given only for actual merits, which is why Carlyle did not refuse to accept it. Disraeli, who was then the first minister, for his part wanted to reward the great man with something at all costs and offered him the choice of a baronetcy or the Order of the Garter.
But the stern Puritan respected only two titles: the title of laborer and the title of thinker, sage, which no one can “give”; besides, he was childless. He renounced both the baronetcy and the Order of the Garter and maintained his simple, modest lifestyle until the end of his days. Despite all his severity, the philippics with which he raged against public philanthropy, it was in highest degree a sensitive and responsive person who never refuses those who turn to him for help. IN last years he was especially besieged by petitioners, and he helped some with money, some with recommendations; Most of all, people who turned to him were young or worn out by life with eternal question"what to do?" He never refused advice to anyone and always answered letters.”
Yakovenko V.I., Thomas Carlyle: his life and literary activity/ Cervantes. Shakespeare. J.-J. Rousseau. I.-V. Goethe. Carlyle: Biographical narratives (reissue of the biographical library of F.F. Pavlenkov), Chelyabinsk, “Ural”, 1998, p. 424 and 487-488.
In 1898, the Germans A. Kühn and A. Kremer published a selection of statements from the works Thomas Carlyle, called: Ethics of Life.
Thomas Carlyle was a follower of ideas I. G. Fichte And F.V. Schelling(and even published a biography of the latter).
