Candide: Or Optimism (Penguin Classics)
Candide: Or Optimism (Penguin Classics) book cover

Candide: Or Optimism (Penguin Classics)

Paperback – June 30, 1950

Price
$8.59
Format
Paperback
Pages
144
Publisher
Penguin Classics
Publication Date
ISBN-13
978-0140440041
Dimensions
7.7 x 5 x 0.4 inches
Weight
4.2 ounces

Description

Political satire doesn't age well, but occasionally a diatribe contains enough art and universal mirth to survive long after its timeliness has passed. Candide is such a book. Penned by that Renaissance man of the Enlightenment, Voltaire, Candide is steeped in the political and philosophical controversies of the 1750s. But for the general reader, the novel's driving principle is clear enough: the idea (endemic in Voltaire's day) that we live in the best of all possible worlds, and apparent folly, misery and strife are actually harbingers of a greater good we cannot perceive, is hogwash. Telling the tale of the good-natured but star-crossed Candide (think Mr. Magoo armed with deadly force), as he travels the world struggling to be reunited with his love, Lady Cunegonde, the novel smashes such ill-conceived optimism to splinters. Candide's tutor, Dr. Pangloss, is steadfast in his philosophical good cheer, in the face of more and more fantastic misfortune; Candide's other companions always supply good sense in the nick of time. Still, as he demolishes optimism, Voltaire pays tribute to human resilience, and in doing so gives the book a pleasant indomitability common to farce. Says one character, a princess turned one-buttocked hag by unkind Fate: "I have wanted to kill myself a hundred times, but somehow I am still in love with life. This ridiculous weakness is perhaps one of our most melancholy propensities; for is there anything more stupid than to be eager to go on carrying a burden which one would gladly throw away, to loathe one's very being and yet to hold it fast, to fondle the snake that devours us until it has eaten our hearts away?" --Michael Gerber Winner of the 2012 Fifty Books/Fifty Covers show, organized by Design Observer in association with AIGA and Designers & BooksWinner of the 2014 Type Directors Club Communication Design Award Praise for Penguin Drop Caps: "[Penguin Drop Caps] convey a sense of nostalgia for the tactility and aesthetic power of a physical book and for a centuries-old tradition of beautiful lettering."— Fast Company “Vibrant, minimalist new typographic covers…. Bonus points for the heartening gender balance of the initial selections.”—Maria Popova, Brain Pickings "The Penguin Drop Caps series is a great example of the power of design. Why buy these particular classics when there are less expensive, even free editions of Great Expectations ? Because they’re beautiful objects. Paul Buckley and Jessica Hische’s fresh approach to the literary classics reduces the design down to typography and color. Each cover is foil-stamped with a cleverly illustrated letterform that reveals an element of the story. Jane Austen’s A ( Pride and Prejudice ) is formed by opulent peacock feathers and Charlotte Bronte’s B ( Jane Eyre ) is surrounded by flames. The complete set forms a rainbow spectrum prettier than anything else on your bookshelf."—Rex Bonomelli, The New York Times "Drool-inducing."— Flavorwire "Classic reads in stunning covers—your book club will be dying."— Redbook François-Marie Arouet , writing under the pseudonym Voltaire , was born in 1694 into a Parisian bourgeois family. Educated by Jesuits, he was an excellent pupil but one quickly enraged by dogma. An early rift with his father—who wished him to study law—led to his choice of letters as a career. Insinuating himself into court circles, he became notorious for lampoons on leading notables and was twice imprisoned in the Bastille. By his mid-thirties his literary activities precipitated a four-year exile in England where he won the praise of Swift and Pope for his political tracts. His publication, three years later in France, of Lettres philosophiques sur les Anglais (1733)—an attack on French Church and State—forced him to flee again. For twenty years Voltaire lived chiefly away from Paris. In this, his most prolific period, he wrote such satirical tales as “ Zadig ” (1747) and “ Candide ” (1759). His old age at Ferney, outside Geneva, was made bright by his adopted daughter, “Belle et Bonne,” and marked by his intercessions in behalf of victims of political injustice. Sharp-witted and lean in his white wig, impatient with all appropriate rituals, he died in Paris in 1778—the foremost French author of his day. Excerpt. © Reprinted by permission. All rights reserved. Candide Or Optimism By Voltaire Penguin Books Copyright ©1950 VoltaireAll right reserved. ISBN: 0140440046 Chapter One CHAPTER IHow Candide was brought up in a beautiful castle, and how he was driven from it.In the castle of Baron Thunder-ten-tronckh in Westphalia, there once lived a youth endowed by nature with the gentlest of characters. His soul was revealed in his face. He combined rather sound judgment with great simplicity of mind; it was for this reason, I believe, that he was given the name of Candide. The old servants of the household suspected that he was the son of the baron's sister by a good and honorable gentleman of the vicinity, whom this lady would never marry because he could prove only seventy-one generations of nobility, the rest of his family tree having been lost, owing to the ravages of time.The baron was one of the most powerful lords in Westphalia, for his castle had a door and windows. Its hall was even adorned with a tapestry. The dogs in his stable yards formed a hunting pack when necessary, his grooms were his huntsmen, and the village curate was his chaplain. They all called him "My Lord" and laughed when he told stories.The baroness, who weighed about three hundred fifty pounds, thereby winning great esteem, did the honors of the house with a dignity that made her still more respectable. Her daughter Cunegonde, aged seventeen, was rosy-cheeked, fresh, plump and alluring. The baron's son appeared to be worthy of his father in every way. The tutor Pangloss was the oracle of the household, and young Candide listened to his teachings with all the good faith of his age and character.Pangloss taught metaphysico-theologo-cosmonigology. He proved admirably that in this best of all possible worlds, His Lordship's castle was the most beautiful of castles, and Her Ladyship the best of all possible baronesses."It is demonstrated," he said, "that things cannot be otherwise: for, since everything was made for a purpose, everything is necessarily for the best purpose. Note that noses were made to wear spectacles; we therefore have spectacles. Legs were clearly devised to wear breeches, and we have breeches. Stones were created to be hewn and made into castles; His Lordship therefore has a very beautiful castle: the greatest baron in the province must have the finest residence. And since pigs were made to be eaten, we eat pork all year round. Therefore, those who have maintained that all is well have been talking nonsense: they should have maintained that all is for the best."Candide listened attentively and believed innocently, for he found Lady Cunegonde extremely beautiful, although he was never bold enough to tell her so. He concluded that, after the good fortune of having been born Baron Thunder-ten-tronckh, the second greatest good fortune was to be Lady Cunegonde; the third, to see her every day; and the fourth, to listen to Dr. Pangloss, the greatest philosopher in the province, and therefore in the whole world.One day as Cunegonde was walking near the castle in the little wood known as "the park," she saw Dr. Pangloss in the bushes, giving a lesson in experimental physics to her mother's chambermaid, a very pretty and docile little brunette. Since Lady Cunegonde was deeply interested in the sciences, she breathlessly observed the repeated experiments that were performed before her eyes. She clearly saw the doctor's sufficient reason, and the operation of cause and effect. She then returned home, agitated and thoughtful, reflecting that she might be young Candide's sufficient reason, and he hers.On her way back to the castle she met Candide. She blushed, and so did he. She greeted him in a faltering voice, and he spoke to her without knowing what he was saying. The next day, as they were leaving the table after dinner, Cunegonde and Candide found themselves behind a screen. She dropped her handkerchief, he picked it up; she innocently took his hand, and he innocently kissed hers with extraordinary animation, ardor and grace; their lips met, their eyes flashed, their knees trembled, their hands wandered. Baron Thunder-ten-tronckh happened to pass by the screen; seeing this cause and effect, he drove Candide from the castle with vigorous kicks in the backside. Cunegonde fainted. The baroness slapped her as soon as she revived, and consternation reigned in the most beautiful and agreeable of all possible castles.CHAPTER IIWhat happened to Candide among the Bulgars.After being driven from his earthly paradise, Candide walked for a long time without knowing where he was going, weeping, raising his eyes to heaven, looking back often toward the most beautiful of castles, which contained the most beautiful of young baronesses. He lay down without eating supper, between two furrows in an open field; it was snowing in large flakes. The next day, chilled to the bone, he dragged himself to the nearest town, whose name was Waldberghofftrarbk-dikdorff. Penniless, dying of hunger and fatigue, he stopped sadly in front of an inn. Two men dressed in blue1 noticed him."Comrade," said one of them, "there's a well-built young man who's just the right height."They went up to Candide and politely asked him to dine with them."Gentlemen," said Candide with charming modesty, "I'm deeply honored, but I have no money to pay my share.""Ah, sir," said one of the men in blue, "people of your appearance and merit never pay anything: aren't you five feet five?""Yes, gentlemen, that's my height," he said, bowing."Come, sir, sit down. We'll not only pay for your dinner, but we'll never let a man like you be short of money. Men were made only to help each other.""You're right," said Candide, "that's what Dr. Pangloss always told me, and I see that all is for the best."They begged him to accept a little money; he took it and offered to sign a note for it, but they would not let him. They all sat down to table."Don't you dearly love-""Oh, yes!" answered Candide. "I dearly love Lady Cunegonde.""No," said one of the men, "we want to know if you dearly love the King of the Bulgars.""Not at all," said Candide, "because I've never seen him.""What! He's the most charming of kings, and we must drink to his health.""Oh, I'll be glad to, gentlemen!"And he drank."That's enough," he was told, "you're now the support, the upholder, the defender and the hero of the Bulgars: your fortune is made and your glory is assured."They immediately put irons on his legs and took him to a regiment. He was taught to make right and left turns, raise and lower the ramrod, take aim, fire, and march double time, and he was beaten thirty times with a stick. The next day he performed his drills a little less badly and was given only twenty strokes; the following day he was given only ten, and his fellow soldiers regarded him as a prodigy.Candide, utterly bewildered, still could not make out very clearly how he was a hero. One fine spring day he decided to take a stroll; he walked straight ahead, believing that the free use of the legs was a privilege of both mankind and the animals. He had not gone five miles when four other heroes, all six feet tall, overtook him, bound him, brought him back and put him in a dungeon. With proper legal procedure, he was asked which he would prefer, to be beaten thirty-six times by the whole regiment, or to receive twelve bullets in his brain. It did him no good to maintain that man's will is free and that he wanted neither: he had to make a choice. Using the gift of God known as freedom, he decided to run the gauntlet thirty-six times, and did so twice. The regiment was composed of two thousand men, so his punishment was so far composed of four thousand strokes, which had laid bare every muscle and nerve from his neck to his backside. As they were preparing for a third run, Candide, unable to go on, begged them to blow his brains out instead. The favor was granted; he was blindfolded and made to kneel. Just then the King of the Bulgars came by and inquired about the condemned man's crime. Being a highly intelligent king, he realized from what he was told that Candide was a young metaphysician, utterly ignorant of worldly matters, and pardoned him with a clemency that will be praised in all newspapers and all ages. A worthy surgeon healed Candide in three weeks with the emollients prescribed by Dioscorides. He already had a little skin, and was able to walk, when the King of the Bulgars joined battle with the King of the Avars.CHAPTER IIIHow Candide escaped from the Bulgars,and what happened to him.Nothing could have been more splendid, brilliant, smart or orderly than the two armies. The trumpets, fifes, oboes, drums and cannons produced a harmony whose equal was never heard in hell. First the cannons laid low about six thousand men on each side, then rifle fire removed from the best of worlds about nine or ten thousand scoundrels who had been infesting its surface. The bayonet was also the sufficient reason for the death of several thousand men. The total may well have risen to thirty thousand souls. Candide, trembling like a philosopher, hid himself as best he could during this heroic carnage.Finally, while the two kings were having Te Deums sung, each in his own camp, Candide decided to go elsewhere to reason about cause and effect. He made his way over heaps of dead and dying men until he came to a nearby village. It was in ashes, for it was an Avar village which the Bulgars had burned in accordance with international law. Old men with wounds all over their bodies were watching the death throes of butchered women who clutched their children to their bloody breasts; girls who had been disemboweled after satisfying the natural needs of several heroes were breathing their last sighs; others, mortally burned, were shrieking for someone to hasten their death. The ground was strewn with brains and severed arms and legs.Candide fled to another village as fast as he could: it belonged to the Bulgars, and the Avar heroes had treated it in the same manner. Still walking over quivering limbs, or through ruins, he finally emerged from the theater of war, carrying a little food in his sack and never forgetting Lady Cunegonde. His food ran out when he reached Holland, but since he had heard that everyone was rich in that country, and that the people were Christians, he did not doubt that he would be treated as well there as he had been in the baron's castle before he had been driven away from it because of Lady Cunegonde's lovely eyes.He asked alms of several solemn individuals who all replied that if he continued to ply that trade he would be shut up in a house of correction to teach him better manners.Next he approached a man who had just spoken about charity for a whole hour in front of a large assembly. This orator scowled at him and said, "What are you doing here? Are you for the good cause?""There is no effect without a cause," replied Candide modestly. "All things are necessarily connected and arranged for the best. I had to be driven away from Lady Cunegonde, I had to run the gauntlet, and I have to beg my bread until I can earn it; all that could not have been otherwise.""My friend," said the orator, "do you believe that the Pope is the Antichrist?""I've never heard anyone say so," answered Candide, "but whether he is or not, I still have nothing to eat.""You don't deserve to eat," said the orator. "Go, you scoundrel, you wretch, and never come near me again!"The orator's wife, having looked out the window and seen a man who doubted that the Pope was the Antichrist, poured on his head the contents of a full . . . O heaven! To what excesses are ladies driven by religious zeal!A man who had not been baptized, a good Anabaptist by the name of James, witnessed this cruel and ignominious treatment of one of his fellow men, a featherless biped who had a soul; he took him to his home, washed him, served him bread and beer, made him a gift of two florins and even offered to teach him to work for him in the manufacture of those Persian fabrics that are produced in Holland. Candide almost threw himself at his feet. "Dr. Pangloss was right when he told me that all is for the best in this world," he said, "because your extreme generosity has moved me much more deeply than the harshness of that gentleman in the black cloak and his wife."The next day, as he was taking a walk he met a beggar covered with sores; his eyes were lifeless, the tip of his nose had been eaten away, his mouth was twisted, his teeth were black, his voice was hoarse, he was racked by a violent cough, and he spat out a tooth with every spasm.CHAPTER IVHow Candide met his former philosophy teacher, Dr. Pangloss, and what ensued.Candide, moved even more by compassion than by horror, gave this appalling beggar the two florins he had received from James, the worthy Anabaptist. The apparition stared at him, shed tears and threw his arms around his neck. Candide drew back in terror."Alas," said one pauper to the other, "don't you recognize your dear Pangloss?""What are you saying! You, my dear master! You, in this horrible condition! What misfortune has befallen you? Why are you no longer in the most beautiful of castles? What has become of Lady Cunegonde, the pearl of young ladies, the masterpiece of nature?""I'm at the end of my strength," said Pangloss.Candide immediately took him to the Anabaptist's stable, where he gave him a little bread to eat, and when he had revived he said to him, "Well, what about Cunegonde?""She's dead," replied Pangloss.Candide fainted at this word; his friend brought him back to consciousness with some bad vinegar that happened to be in the stable. Candide opened his eyes and said, "Cunegonde is dead! Oh, best of all possible worlds, where are you? But what did she die of? Was it from seeing me kicked out of the beautiful castle by her father?""No," said Pangloss, "she was disemboweled by Bulgar soldiers after having been raped as much as a woman can be. They smashed the baron's head when he tried to defend her, the baroness was hacked to pieces, and my poor pupil was treated exactly the same as his sister. As for the castle, not one stone was left standing on another; there's not one barn left, not one sheep, not one duck, not one tree. But we were well avenged, because the Avars did the same thing to a nearby estate that belonged to a Bulgar lord." Continues... Excerpted from Candide by Voltaire Copyright ©1950 by Voltaire. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site. Read more

Features & Highlights

  • "All is for the best in the best of all possible worlds"
  • It was the indifferent shrug and callous inertia that this "optimism" concealed which so angered Voltaire, who found the "all for the best" approach a patently inadequate response to suffering, to natural disasters, not to mention the questions of illness and man-made war. Moreover, as the rebel whose satiric genius had earned him not only international acclaim, but two stays in the Bastille, flogging, and exile, Voltaire knew personally what suffering entailed. In Candide he whisks his young hero and friends through a ludicrous variety of tortures, tragedies, and a reversal of fortune, in the company of Pangloss, a "metaphysico-theologo-comolo-nigologist" of unflinching optimism. The result is one of the glories of eighteenth-century satire.For more than sixty-five years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,500 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

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Most Helpful Reviews

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Very funny, very dark classic...a must read!

It is probably fair to say that there is no book that is quite like Voltaire's 'Candide'. This is a venomous satire of the 'Optimistic' philosophy and outlook of enlightenment thinkers such as Leibniz and Alexander Pope. As such, it is served well by the unique combination of repeated brutality and a deft, light touch. If that last comment doesn't make sense, then you'll just have to READ THE BOOK.
At a mere 144 pages (in this edition), this is a classic that is a breeze to read. As to the charge that this book is too "violent" or "in bad taste", I would only ask you to remember that Voltaire was furious that learned members of a "civilized" society (like Leibniz, Pope, and even Rousseau)could claim that the apparent senseless violence and mayhem wrought by disasters, war, disease, man's cruelty, etc. was actually only a part of some 'greater good' - after all, God (being perfect) could not 'logically' created anything but the 'best of all possible' universes.
Voltaire's touch is so light and understated that I defy anyone to write anything that contains a third of the violence in 'Candide' and still manages to read as breezily and somehow be genuinely funny.
But dark satire must be funny - otherwise it lapses into pedantry.
Read it - even if you do not like it, I guarantee you that it will disturb you and make you think.
And for that, we can thank Voltaire.
74 people found this helpful
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When Bad Things Happen to Good People (the original)!

When Voltaire's Candide was originally published in 1759, it must have really been something. Voltaire's goal, of course, was to satirize the haberdash Liebnizian view holding that everything that happens in this world - the good, the bad, the ugly - is all part of God's omnibenevolent plan, and hence, ultimately, for the good. Thus, by watching young Candide, a boy schooled in this philosophy, endure mindless tragedy upon mindless tragedy while despearetely trying to decipher how each fits into God's all-good plan, we see how ridiculous such a view is.

While this everything-is-for-the-best-no-matter-how-bad-it-actually-seems view is not AS active today as it was in Voltaire's 1759, we still see a good bit of it. Witness Pat Robertson and Jerry Falwell telling us that the 9/11 suicide attacks were God's way of punishing us for leftward political activities (as if an all-powerful God couldn't come up with some better way to get a message to us than this). And how many times, in the face of tragedy, do we hear platitudes like "It is all ultimately for the best," or, "God works in mysterious ways."

In a sense, Candide is as biting and prescient now as it must have been in 1759. Of course, Voltaire isn't trying to disprove this Liebnizian idea. Satire can't disprove; that's what philosophic tomes are for. Rather, Voltaire is simply trying to show it's absurdity by allowing us to laugh at it (in the comfort of our own homes, of course). So those looking for an actual debunking of the "problem of evil" (as it is known in philosophy) should look elsewhere.

Another warning: as fiction - purely as fiction - Candide is not a good work at all. It basically consists of the main character going from place to place (searching for his lover) only to encounter one attrocity after another. If one throws out the satire element, then Candide is a rambling, disjointed and drastically inferior Don Quixote. But as satire, the work is innervating and deep.
17 people found this helpful
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No holds barred satire

I happened to read Candide immediately after Swift's Gulliver's Travels, not knowing it was another political satire. However, a very different one. It may be difficult for a modern Western reader to relate to the school of thought that Voltaire criticizes, though it was apparently prevalent or at least commonly accepted in the mid-18th century. The philosophy satirized is basically one of optimistically leaving one's future in the hands of fate since the best possible outcome has already been pre-determined for each of us. In contrast, today most of us in the West are taught that misfortune can strike anyone but a better life is possible with a bit of help from others as well as a good work ethic and behavior.

The short novel reads quickly, with the hero Candide and his companions falling into some new misadventure on practically every other page. Both the Old World and New are traveled with a special visit to Eldorado, the Lost City of Gold. The characters are quite shallow and undeveloped but this doesn't detract from Voltaire's quite clear message, which is that fate generally does not have a happy life in store for each of us and that we must work to improve each of our lots.

Recommended and at less than 150 pages it doesn't take long to get through. I felt the 1947 John Butt translation to be excellent and very readable.
16 people found this helpful
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Great book, TERRIBLE translation

Candide is my favorite book, and I've read it multiple times in boh french and english. This is by far the worst english translation I've come across. It makes absolutely no attempt to preserve the grammatical structure of Voltaire's original, and consequently much of the irony and wit is lost. Read Candide, but not this copy.

The Signet edition is not bad.
14 people found this helpful
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A wonderful tale -- dark and thoroughly amusing

Candide is a very brief, yet wholly amusing satiric thrust at the Christian philosophy of perpetual optimism. Obviously Voltaire couldn't write anything without making a pointed statement of some sort, and in its entirety Candide is no different from his other works. It's a story, of course, but only secondarily; the writer left not a single word devoid of relevance to his point. In fact he tells his tale with very little attention to detail, only concerned with encompassing his main character's lengthy odyssey as quickly as possible. With such an approach, his sole aim was to simply get the message across. In Candide, Voltaire strives to refute the belief that we live in the best of all possible worlds. By documenting his young protagonist's horrendous sufferings and hardships, the philosopher more than implies that misfortune is certainly not part of any divine plan for us. And whether you agree with that or not, I'd still say this book manifests a great deal of provocative insight, not to mention a whole lot of dark, dark humor. I wouldn't call Candide a consistent knock-out -- most of its pages aren't quite laugh-out-loud funny -- but the whole of the story very well tickles the reader with its caustic narrative. So if you're just itching for a short read (most folks could complete this one in a single sitting, I'm sure), look no further. While it may be of very petite proportions, Candide is unarguably a literary classic, as entertaining and surprising and clever as one would hope.
9 people found this helpful
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Incredible!

This novel by French philosopher Voltaire is one of the most ironic and satirical prose that i have read in a long time! I was surprised in how funny and crazy this novel was. The chaotic events that take place, which continuously contradict Dr. Pangloss's notion that "all is for the best in the world," meaning that the world is perfect because God made it, and the evils that take place upon the world are all part of a cosmic plan. But apparently, as we all know more than ever today, is that the world isn't perfect, and that we do have free will to prevent some things from happening. For such a short book, Voltaire portrays society, government, social classes, etc. very well into a very comical and sometimes appalling satire. I was very impressed, i look foreward to reading this again and again in the future. It's very entertaining, full of wit, exciting, and will make you laugh, make you shudder, and at the end, make you think. Highly recommended.
7 people found this helpful
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An amazing tale, Voltaire is my hero!

"Candide" by Voltaire is probably the best non-fiction work that I've read in a long time. It serves as a satirical introduction the philosophical problem of evil and as an attack on the philosophy of optimism, which is still adhered to today, although perhaps not like in Voltaire's time.
Voltaire eviscerates everyone's sacred cows. He satarizes everything. Nothing is not reduced to rubble by his vitriolic writing. In "Candide" Voltaire intelligently satarizes: Christians, Jews, Muslims, war, authority, religious intolerance and bigotry, free will, determinism, the Bible, priests, imams, monks, France, the Papacy, the Inquisition, the Catholic Church, the Protestants, the Jesuits, the Spaniards, the English, Frederick the Great, Gottfried Wilhelm Leibnitz, the so-called morals of religious figures, as well as optimism, and pessimism.
There is no work of fiction that has a better grounding in fact than "Candide." And the final statement of the book, that we must cultivate our garden, is the most universal task put to mankind. It serves as an answer to evil, and as an indictment: Life is a garden, your life is your own garden, YOU must cultivate it in order to reap its benefits. Thus, Voltaire ends his razing of life by endowing it with purpose and meaning.
This book is a great adventure in philosophy, satire, religion, and life. It is an easy read, although it can spawn discussions and questions bound to confound almost any theologian. Too bad I can only give it five stars.
7 people found this helpful
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Candide

In Candide, Voltaire opens the door to self-discovery and the search for a true God by closing the door on what we perceive to be reality. With an unmatched wit he sets up an increasingly impossible series of events that force us to see with unlidded eye the ludicrousness of our attempts to reject that which is present and real, for that which is outside of us and fantastical. If his intention was to show the pain that is evident in all of our lives, he has succeeded. If it was to show to what considerable distance we as a people will go to avoid pain, he has again succeeded. The character I most identify with in Candide is the central character in the story, Candide. We can see the effects that his experiences with other people and their philosophies have had on his life. Candide, from the French candida, means "white." This may suggest that he begins life as "a blank page," a yet undefined form.

At one time, we are all born a "blank page"; our existence is marked with no blemish, no experience that has defined who we are. Our minds are in essence candida. Yet, looking back into my past and opening up the pages of my existence, I can ever more clearly that I am not a self-made man. Personal experiences, past and present contacts with individuals, institutions and society have combined their respective influences and written that combination which is me, on my blank page. It is no longer white, but stained with the indelible ink of experience.

As Candide's story progresses, we can see clearly how his pages are being written, step by step. Few of those pages in Candide's life are filled with what we might consider to be positive events. He begins as a young impressionable boy listening to the philosophy of those around him. Unfortunately, he has the estimable Dr. Pangloss, whose name literally means "all tongue," as the tutor and former of his mind. He says that all things happen for a reason; therefore, it must be the best reason. In essence, Pangloss teaches Candide that the reason for his and others' suffering is for the greater societal good.

How many of those persons who have influenced the person that I am today have been "all tongue"? Throughout my life, I have heard from every shade tree philosopher, "There is a reason for everything." I would be inclined to agree with them if, by that statement, they mean that every cause has an effect. That is however, not the case. Like Pangloss, they are ascribing the "cause" to an entity, a God, or force outside of themselves as individuals and society. This excuses us from many things. One of those things that it excuses us from is responsibility. If things cannot be other than they are then my part, my action, was preordained and consequently I am not responsible for the effects of those actions. Voltaire saw that these people who spoke so often of a God, who was alive and called each of us to "personal responsibility," were at the same time ascribing the "cause and effect" of their actions to Him. Candide was the vehicle that Voltaire used to show the mutual exclusivity of the belief in Free Will and Absolute Necessity.

I can really identify with the questions that Candide asks in the midst of his suffering. After a series of painful experiences that Dr. "Paingloss" Pangloss covers over with his "Indispensable" defense, Candide is inclined to ask: "If this is the best of all possible worlds, then what can the rest be like?" I hear him saying that, if this is the best of all possible worlds, then why would anyone want more? When people tell me that there is a reason for everything, with the purpose of glossing over my pain, and that we will all find out in the "by and by," I wonder what prevents them from finding "sufficient reason" to expedite their own end and thereby to circumvent the pleasure, pain and reality that they are in actuality trying to escape.

Voltaire shows us that we all undoubtedly will suffer. Through his farcical style we see the reality of Candide's suffering. We are also made to see that the pain that he is suffering is suffered at the hands of man and nature. We see that Candide is being led through life by the will of others and that a large part of his suffering is brought on by because he is reacting to life rather than acting upon it. Candide does not see himself or others as an initiator of his pain. He still holds to Pangloss' philosophy that everything is for the best.

In reality I have never believed that everything was for the best, yet like Candide I have spent a majority of my life in reaction rather than action. As I suspect is true with Pangloss, I have built up a series of impenetrable defenses. At one time in my life they protected me from that which I could not comprehend, and hence had some value. They were a reaction to experiences that I could not explain away. Yet as time passed, the defenses that had served me so well began to become increasing invalid with each experience that broadened my horizons.

While Candide was still a resident of the greatest Hall, owned by the greatest Baron, who was married to the greatest Baroness, who had the most seductive daughter, as well as a son who was naturally worthy of his father, who were all taught by the greatest teacher in the town and "consequently the greatest in all the world," his defenses served him well, for there were no experiences that could invalidate the theory that Pangloss was teaching. When these things were taken from Candide, Pangloss' theory did not protect him from real physical or emotional pain. But protection was never its intention. I have never needed protection from anything that did not exist. What people are attempting to do is eliminate suffering from existence. If Candide could only repeat Pangloss enough, then his emotional pain would disappear. He could invalidate pain as a feeling.

A lot of people in my life have tried to teach me the same thing. It is not enough that they don't have to feel. Their lives can never be safe as long as the world is inhabited by people who do. Our contact with these people threatens their faux peace. When we cry out, they close the doors. When we are angry, they smile. When someone dies, we mourn in their midst as they say that God is going to make something good come out of this. What a hopeless world we are in when life cannot be other than it is. It would lead me to the greatest of desperations if I could not affect my life, for better or worse, by a thoughtful action.

We all want the answers to the questions that suffering naturally brings. Why did this happen to me? Why will it not stop? How can I make it go away? I too have asked all of these questions and attempted to find the answers. I think that Voltaire knew that pain was unavoidable. I think he knew that we had not the power to control the world. He showed clearly that our choices are the determiner of our actions, that Free Will and natural disaster are the determiners of cause and effect. Not only will we try to alter reality so that it does not conflict with our opinions, but we punish, condemn, excommunicate and kill those who do not see our "reality" as being real.

Why then do we ask why pain exists? Why do we ask to stop it? We are constantly throwing punches at those who we believe are of a lower social standard, of differing religious beliefs, dress differently than we do, or are of different color, yet still ascribe these actions as being the way things are meant to be. Do we not see that those punches are a source of pain for those at which they are aimed? Voltaire had "sufficient reason" to question the ludicrousness of this still commonly held belief. Candide's experience, although farcical, is consistent with the pain that we all feel and that we all try to escape. Voltaire asks us to look at the world with a realistic view. If we hold onto beliefs that we ascribe to whatever God we believe in, even though those beliefs are inconsistent with reality and in most cases contrary to the beliefs of our respective creator, we are voiding any real power that He has, and actually increase that pain which we are trying to eliminate.
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Scathing Satire from a Sage

Candide is a short and rewarding read. Follow the adventures of Candide, an honest and naive young man who grows up in a baron's household in Germany, on his loss-of-innocence journey. Kicked out of his house after he is caught in a tryst with the baron's daughter, Candide is banished to wander the cruel world. From forced conscription to the Inquisition, Candide sees wonder upon wonder, always holding fast to the teachings of Master Pangloss, his philosophy teacher, that all things (no matter how bad) are right--because they must be so, and picking up new friends on the way.

Candide is Voltaire's Swift-like satirical commentary on the society of his day (Europe) and all its dirty laundry--the hypocrisy, greed, cruelty, lecherousness, and demagoguery. Not a single ethnic, political, or religious faction is spared. Voltaire wants Candide, and his reader, to cast off our complacency and irrational optimism, embracing instead demonstrable truths and the responsibility to make things right.

In short, Voltaire wants Candide to live up to his name, and maybe it is the most innocent and gullible hero needed to restore the integrity Voltaire saw lacking in the men and women of his day--a new beginning.
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Still a good read

As a closet pessimist, I have often come across - and scoffed at - the notion that we live in the "best of all possible worlds." The must be so, of course, because the great God almighty is omniscent, omnipotent, omnibenevolent - in short, perfect, and cannot make a mistake. Therefore, all the seemingly needless suffering, trials, and tribulations that are inherent in our world - i.e., airplanes crashing into buildings - are actually for the better, for the greater good, because everything, EVERYTHING - no matter how seemingly cruel and inhumane - is part of the Big Guy's Great Cosmic Plan. Every action has a purpose, and that purpose is (perpetually) benign.
All of which is fine, except...
Have you looked at the world lately? I have, and, it seems to me that there are, to put it delicately, Several Flaws In This Plan. I watched two airplanes crash into two major American buildings, needlessly killing thousands, and I find it somewhat hard to believe, to put it lightly, that this is the "best of all possible worlds." I'm sure most you do as well... or else you probably wouldn't be reading this, now would you?
And yet, in the 18th Century time period when this book was written, just such a philosophy was popular (perhaps "rampant" is a more accurate term) among the heavy, high-brow philosophers of the day. Candide (subtitled "Optimism") is Voltaire's refutation of the notion. The writing is heavily sarcastic and burlesque - not to mention dark - as any good satire must be. It contains much delicate gallows humor. It reminds me of nothing (and I realize this is an obvious case of putting the carriage years before the horse) so much as our dearly beloved 20th century Doomsday Prophet Laurete, Kurt Vonnegut. Certainly, as this was in essence an ephermal political satire of the time in which it was written, Candide is not, perhaps as technically valid to our present "modern-day" society as the work of a, say, Vonnegut. As the book is primarily a reaction to the notion in question (that of all-pervading and naive optimism), and not an explanation of it picking its faults specifically (which is to say, it does not explain the nature of what it is refuting, assuming the reader already knows), much of the sarcasm has been lost through the years. One would need a general knowledge of 18th century philosophy to appreciate all the points that the book tries to make. However, Voltaire's main messages are certainly clear enough, and just as valid today as they ever were - and always will be. Read Candide - it's a dark, funny, irrevently hilarous and enlightening satire on man and his naive, optimistic folly and fallacious outlook. Even if you don't like the book - unlikely, if you have already waded through my review this far - I guarantee that you will respect it, and that it will make you think - and, perhaps, get you to question certain notions that you may have held unquestioningly throughout your life. Essential 18th century literature.
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