Dan Ports
2002/09/26
21L.448

Candide: A Satirical Criticism of Optimism

	Two radically different philosophies figure prominently in VoltaireÕs Candide. Dr. Pangloss believes in optimism and determinism, that Òthere is no effect without a cause É all things are necessarily connected and arranged for the bestÓ (26), whereas Martin holds the cynical view that Òman's origin is evilÓ (92). The novelÕs naive protagonist, Candide, initially agrees with the philosophy of his teacher Pangloss, but he encounters so much suffering, greed, and cruelty on his travels that he is forced to question his views. Voltaire creates a world with so much misfortune in order to satirize PanglossÕs philosophy and express his own viewpoint on the folly of such optimistic beliefs.

	Dr. Pangloss initially serves as CandideÕs childhood teacher at Thunder-ten-tronckh, and Òyoung Candide listened to his teaching with that unhesitating faith which marked his age and characterÓ (20). As a result, Candide is greatly influenced by PanglossÕs philosophy. His opinion is that whatever events might transpire are ultimately arranged for the best; this view is both optimistic and fatalistic. He is said to have Òproved uncontestablyÓ that this is so, and both he and Candide are initially convinced, but his logic has an unreasonable quality: ÒObserve: our noses were made to carry spectacles, so we wear spectacles. Legs were clearly intended for breeches, and we wear them. É since pigs were made to be eaten, we eat pork all the year round. It follows that those who maintain that all is right talk nonsense; they ought to say that all is for the best.Ó (20). Through this bizarre logic, Voltaire introduces PanglossÕs beliefs in such a nonsensical way that the reader is forced to immediately begin questioning whether it is possible for them to have any validity.  Even when Pangloss meets with unfortunate circumstances, he maintains that he still holds true to his original views in spite of his suffering. When Candide next meets him after leaving the BaronÕs town, Pangloss is by now reduced to Òa beggar covered with soresÓ with ÒlifelessÓ eyes, a mouth Òall askew.Ó a ÒsepulchralÓ voice, and a Òviolent coughÓ (27). He is dying from a sexually transmitted disease obtained from the servant Paquette, and it has rendered him so disfigured that Candide has difficulty recognizing him. Even so, he still professes optimism. He ascribes a distinguished genealogy to his disease, claiming that he has received it Òin direct line from one of the companions of Christopher Columbus,Ó and claims that it is Òa necessary ingredient,Ó Òindispensable in this best of all worldsÓ (30). He continues to assert that misfortunes such as his disease and the storm and volcanic eruption at Lisbon are all parts of a larger design for the world that is somehow for the best. ÒPrivate misfortunes contribute to the general good,Ó he claims, Òso that the more private misfortunes there are, the more we find that all is wellÓ (31).

	However, the world Voltaire depicts in this story is one filled with misery and suffering. As a result, one is forced to question whether it is indeed PanglossÕs Òbest of all possible worlds.Ó  Candide, who is initially a follower of Pangloss, begins to find the philosophy of optimism at odds with the reality he experiences. Nearly every character in Candide suffers some sort of tragic fate; the novel reads almost like a catalog of horrors. Candide is tortured nearly to death by the Bulgar army, and again by the Inquisition. Pangloss is disfigured by his disease, then is healed only to be flogged and hung for his beliefs in an auto-da-fŽ. The Baron of Thunder-ten-tronckh and the Lady CunŽgonde are ravished and disemboweled, and their manor destroyed. The Anabaptist James, one of the few characters who act with honesty and charity, is drowned in a storm. These events cause CandideÕs optimism to falter. When he learns of his love CunŽgonde's death, he faints and exclaims ÒOh, what has become of the best of worlds?Ó (29). As the story progresses, Candide continues to encounter similar misfortunes, and he struggles to reconcile them with PanglossÕs view of the world. When he sees a ship sunk in a naval battle near France, Candide notes that the defeated ship was that of a pirate had who earlier robbed him and tries to claim that this was the pirateÕs inevitable fate in a just world: Òcrime is sometimes punished É that rogue of a Dutch captain has had the fate he deservedÓ (93). However, this claim is flawed, for as CandideÕs companion Martin points out, the ship also contained hundreds of innocent passengers who were also killed. Candide comes to realize that Òwhatever Professor Pangloss might say, I often noticed that all went badly in WestphaliaÓ (77). Indeed, even Pangloss has the same realization, though he clings more strongly to his views. When he returns at the end of the story, having survived his hanging only to be enslaved, he tells Candide that he Òstill hold[s his] original views,Ó but only because ÒI am a philosopher [and] it would not be proper for me to recantÓ (136). Indeed, though he continues to halfheartedly express it, he no longer remains convinced of his original philosophy: Òhe still maintained [that everything would turn out right in some marvelous way], however little he believed itÓ (140).  By depicting a world so full of evil and misfortune that not only Candide but even Pangloss must lose faith in optimism, Voltaire powerfully expresses his opinion that Panglossian optimism is foolish and unrealistic.

	Martin is the proponent of an entirely different philosophy. A man who has suffered much, he believes that the state of the world can be explained by his belief Òthat man was created by the forces of evil and not by the forces of goodÓ (92). This, he claims, is the reason such cruelty exists, why he has Òscarcely seen a town which does not seek the ruin of a neighbouring town, nor a family that does not with to exterminate some other familyÓ (92). Unlike PanglossÕs theory, MartinÕs is consistent with what Candide and Martin experience on their travels. In many of the countries they travel to, barbaric wars are being fought. When Candide is conscripted into the Bulgar army, he sees the Òbeauty and brillianceÓ of uncountable thousands of soldiers being killed on the battlefield; by satirically glorifying this Òheroic butchery,Ó Voltaire is not only commenting on the savagery of war but noting that such brutality has become commonplace and accepted. In England, the situation is even more extreme: Candide and Martin witness the public execution of a British admiral Òbecause he had not enough dead men to his creditÓ (111). In Paraguay, Candide encounters an example of humans acting as animals not only figuratively but quite literally, when he finds the Òtwo girls fondly embracing the two monkeysÓ that were their lovers (69). These examples reflect MartinÕs philosophy that humans are generally cruel and evil. Similarly, Martin describes Paris as Òchaos, a mob of people all out for pleasure É [a] whole warren of intrigue and fanaticism,Ó and this is essentially what he and Candide find when they arrive in the city (94). As soon as they set foot in the city, they are besieged by crowds who attempt to steal his wealth through card games and impersonation of Lady CunŽgonde. In Paris, everyone Candide meets is motivated by greed and self-interest, which also supports MartinÕs views about the nature of humanity.

	Voltaire is particularly critical of institutions of religion. Throughout the text, members of the clergy are responsible for a great many immoral acts. For example, both the Grand Inquisitioner and the Jew, Don Issachar, have enslaved Lady CunŽgonde, making Òa bargain by which [she] should belong to both of them in common, to the Jew on Monday, Wednesday, and Sabbath days, and to the Inquisitor the other days of the weekÓ (42). Of course, the auto-da-fŽ and execution of Pangloss are an obvious example of other immoral acts committed by the Inquisitor in the name of religion. The old woman who cares for Candide tells of being nearly killed by soldiers who will massacre soldiers, sailors, women, and everyone else, yet Òwill not miss one of the five daily prayers prescribed by MahometÓ even as they create Òa heap of corpsesÓ (52). Similar events are found elsewhere in Candide. While VoltaireÕs indictment of the immorality prevalent in the religious system is an important theme in its own right, it also furthers MartinÕs view about the evils of human behavior, for it is the religious leaders who are expected to be the epitome of morality yet are responsible for equally cruel and inhuman acts. 

	The country of Eldorado proves particularly significant as it stands in such sharp contrast to the rest of the world of Candide. In Eldorado, gold and jewels, Òthe least of which would have been the grandest ornament in the Mogul throneÓ are so commonplace that they are treated as garbage, and exquisite luxuries are available freely (75). There are neither courts nor prisons nor formal institutions of religion, and it is a fundamental Eldoradan belief that Òall men are freeÓ (83). Even the King of Eldorado treats Candide and his servant Cacambo with equality and respect. In short, Eldorado is a utopia. This would seem to lend credence to PanglossÕs philosophy, for if there is a best of all possible worlds, it must be this utopia; Candide observes that Òeverything is so different from what we are used to. It is probably the country where all goes wellÓ (77). However, Eldorado is an insular community, isolated by giant mountains from the rest of the world. Candide and Cacambo find that, before long, they must leave, both so they can rescue CunŽgonde, and because Òthey were anxious, also, to show their friends how rich they had grown and to boast about what they had seenÓ (82). They are struck by the enormous riches available to them, but they realize that in Eldorado this confers upon them no special status, because everyone else has access to the same wealth. Thus, it is their greed that forces them to leave. In essence, Voltaire uses the setting of Eldorado not merely to discredit the existence of a Panglossian Òbest of all possible worldsÓ but to claim that it is not possible for ordinary humans such as Candide and Cacambo to be a part of this perfect world because they suffer Ñ as Martin would say Ñ from the human faults of greed.

	Candide is largely a criticism of the philosophy advocated by Pangloss, that everything must be arranged in some grand design that will ultimately be for the best, which is a simplification of certain actual philosophies common in VoltaireÕs time, such as that of Leibniz. Rather than argue directly against it, Voltaire instead chooses to present PanglossÕs philosophy then proceed to discredit it entirely by demonstrating that it cannot possibly apply in a world filled with such cruelty and misfortune. This is made especially effective through the authorÕs use of satire; the reader must find PanglossÕs ideas practically laughable because so many events seem to contradict them. Voltaire then introduces a new philosophy, MartinÕs notion that humans are more evil than they are good, and proves that in the world of Candide it is an infinitely more credible theory than PanglossÕs optimism. By presenting his argument in the form of a story, Voltaire is able to apply exaggeration to emphasize his points. The tragedies he depicts are all based on historical events: for example, the destruction of Lisbon, the Inquisition, and similar wars all took place. None of the events in Candide are implausible, though it would certainly seem unlikely that one individual would encounter each of them. Voltaire has depicted a great deal of evil and tragedy in the world he creates, perhaps disproportionately so, and this negativity contributes to his argument. He intends for the reader, like the naive Candide, to come to realize that the world cannot be explained by Panglossian optimism.