Carlyle's biography. Thomas Carlyle: biography, writings

“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 the French Revolution: “Every revolution is conceived by romantics, carried out by fanatics, and inveterate scoundrels enjoy its fruits”), until society again will discover the “true heroes” within himself.

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 a joyful holiday, 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, but a harsh pilgrimage through sultry deserts, through countries covered with snow and ice. He wanders among people; he loves them with an inexplicable tender love, mixed with compassion, a love that they cannot answer him, but his soul lives alone, in the 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: “A 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 deep condolences to Carlyle over the unexpected death of his wife, and two years later she wished to meet him personally. The German emperor granted him an order, given only for actual merit, 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 philippines with which he raged against public philanthropy, he was an extremely sensitive and responsive person, never refusing those who turned to him for help. In recent 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 the 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).

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 / T.N. Guryev. – Rostov n/D, Phoenix, 2009 , 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. Main works: “Sartor Revartus” (1834), “Heroes, hero-worship and the heroic in history” (1840), “Past and Present” (1843), “History of the French Revolution” (1-3 volumes, 1837), “ Modern pamphlets" (1850).

Philosophical Dictionary. Ed. I.T. Frolova. M., 1991 , With. 182.

Philosopher

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, 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 he experienced a spiritual crisis, which he explained by the fact 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 a 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. was actively involved in German philosophy and poetry, was interested in 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 is manifested 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, and deifies matter as the robe 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 in German with a preface by Goethe), in 1827 - an article on German literature, in 1828 - articles on Goethe, Hein 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 protagonist, who wrote the work “Clothing, Its Origin and Philosophy,” Carlyle traces the development of the human soul towards 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 latter is the highest form of divinity 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 social institutions and contemporary 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, only a strong person, a genius, can properly govern society. In Latter Day Pamphlets (1850), Carlyle criticizes modernity even more sharply, discussing slavery, government institutions, parliament, model prisons (where the life of prisoners is better than the life of workers), double morality (the English profess two religions: Christianity on Sundays, everyday life - political economy), etc. In his journalism, Carlyle speaks from the positions of morality, conscience and duty, pessimistically assessing the current situation of 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, world history is history, the 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 (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 themselves "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", v. 1-13, 1858-65) testified to a deep crisis in Carlyle’s historical creativity. 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., The subjectivist-idealistic essence of T. Carlyle’s views 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; Young L. M., Thomas Carlyle and the art of history, L., 1939; Gascoyne D., Thomas Carlyle, L.-N. Y., 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. Opponent of French materialism and Scottish utilitarianism.

In the philosophical novel “Sartor Resartus” (1833-34, Russian translation 1902), in the traditional mythological spirit of romanticism, he 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 of the Communist Party" by 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) - an English writer of Scottish origin, novelist, critic, philosopher, publicist, historian, and 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 in his native village, then was a pupil of a private school in the 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 his only desire and 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 rich creative life: his books, conversations, letters, and 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 life and work 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 devoted to creativity. Towards the end of his life, Carlyle became truly famous, but rejected the title of nobility, 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 of the Victorian era.

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 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 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.

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, 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).

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”, 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 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 “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 policy 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 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” (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, 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 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 strictly 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 of 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».

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 a 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 ultimately 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. A strong friendship began between the young people, which lasted until Irving’s death.

Thomas Carlyle was a genius, but selfish and self-confident, he did not know the meaning of 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 the 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 are, of course, an unusual way of 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 a devoted, faithful friend to him, but she would never become his 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 a married man, allowed her engagement to Carlyle to be announced. In 1826 they married and went to live in Comely Bank (Edinburgh).

Personal life

The first few months of their 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. She endured the courtship of 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 was engaged in translations from German. 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 the family's best friend.

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 his work. 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 was recognized by literary critics as one of the most significant. 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 extremely steadfastly and behaved nobly, with difficulty accepting a small monetary compensation of 100 pounds sterling from Mill.

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 literary fame for himself, 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. The author revealed the French Revolution, history, and the prerequisites that led to this significant event in his work fully and comprehensively.

In the forties, he had already become popular among writers, aristocracy and statesmen. He made influential and famous friends. Among them were Tyndall, 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, 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.

The following year Carlyle wrote a 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 determine: 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.

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

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 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 ardently 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 strictly 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

	Thomas Carlyle in Wikiquote
	Thomas Carlyle on Wikimedia Commons

• // 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

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