Encyclopedia, Difference between revisions of "Barthélemy Prosper Enfantin" - New World
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| − | '''Barthélemy Prosper Enfantin''' (sometimes called Père Enfantin) ( | + | '''Barthélemy Prosper Enfantin''' (sometimes called Père Enfantin) (February 8, 1796 – September 1, 1864) was a [[France|French]] [[economics|economist]] and political theorist, one of the founders of the Saint-Simonian movement. |
==Life== | ==Life== | ||
| − | '''Barthélemy Enfantin''' was born in [[Paris]], [[France]], the son of a banker | + | '''Barthélemy Enfantin''' was born in [[Paris]], [[France]], the son of a banker from Dauphiné. After receiving his early education at a [[lyceum]], he was sent in 1813 to the ''École Polytechnique''. |
| − | + | In March 1814 he was one of the band of students who, on the heights of Montmartre and Saint-Chaumont, attempted to resist the armies of the Sixth Coalition, which had engaged in the invasion of Paris. In consequence of this outbreak of patriotic enthusiasm, the school was soon closed by the king, [[Louis XVIII]], and the young student was compelled to seek another career. | |
| − | + | Initially, he began working for a country wine-merchant, traveling to [[Germany]], Imperial [[Russia]], and the the [[Netherlands]]. In 1821, he entered a banking-house newly established at Saint Petersburg, but returned two years later to Paris, where he was appointed cashier to the ''Caisse Hypothécaire''. At the same time, he became a member of the secret society of the ''Carbonari''. | |
| − | + | In 1825, a new turn was given to his thoughts and his life by the friendship which he formed with Olinde Rodrigues. Rodrigues introduced him to [[Henri de Saint-Simon]]. Enfantin quickly affiliated to Saint-Simon's version of [[utopia]]n [[socialism]], and, by 1829, he had become one of the acknowledged heads of the society. | |
| − | + | After the July revolution of 1830, Enfantin resigned his office of cashier, and devoted all his energy to the cause. Besides contributing to ''Le Globe'', he made appeals to the people by systematic preaching, and organized centers of action in some of the main cities of France. | |
| − | Bazard | + | The headquarters in Paris were moved from the modest rooms in the rue Taranne to the large halls near the boulevard des Italiens. Enfantin and Amand Bazard were proclaimed ''Pères Suprêmes'' ("Supreme Fathers"), a union which was, however, only nominal, as a divergence had already manifested. Bazard, who concentrated on organizing the group, had devoted himself to political reform, while Enfantin, who favored teaching and preaching, dedicated his time to social and moral change. The antagonism between the two was widened by Enfantin's announcement of his theory of the relationship of man and woman, in which he proposed to substitute a system of "free love" for the "tyranny of [[marriage]]." |
| − | + | Bazard and his disciples broke with Enfantin's group. Enfantin became sole "father," leading a chiefly religiously-oriented movement, joined by new converts (according to Enfantin's estimate, the total number of followers reached 40,000). He wore on his breast a badge with his title of ''Père'', was referred to by his preachers as "the living law," declaring himself to be the [[Messiah]]. He sent out emissaries in a quest for a woman predestined to be the "female Messiah," and the mother of a new Savior (the latter quest was very costly and altogether fruitless). | |
| − | + | Meanwhile, the new religion gathered believers in all parts of [[Europe]]. His extravagances and success at length brought him to the attention of authorities, who argued that he was endangering public [[morality]]. In May 1832, the halls of the new sect were closed by the government, and the ''Père'', with some of his followers, appeared before the tribunals. He then retired to his estate at Menilmontant, near Paris, where with forty disciples, all of them men, he continued to carry out his socialist views. In August of the same year he was again arrested, and on his appearance in court he desired his defense to be undertaken by two women who were with him, alleging that the matter was of special concern to women. The request was promptly refused. The trial occupied two days and resulted in a verdict of guilty, and a sentence of imprisonment for a year with a small fine. | |
| − | + | This prosecution discredited the new society. Enfantin was released in a few months, and then, accompanied by some of his followers, he went to [[Egypt]]. He stayed there for two years, and might have entered [[Muhammad Ali of Egypt|Muhammad Ali]]'s service if he would have professed himself, as several of his followers did, a [[Islam|Muslim]]. | |
| − | He died on September 1, 1864. | + | On his return to France, he occupied several minor offices. He became a postmaster near Lyon, and in 1841 was appointed, through the influence of some of his friends who had risen to positions of power, a member of a scientific commission on [[Algeria]], which led him to engage in research concerning [[North Africa]] and colonization in general. |
| + | |||
| + | He died on September 1, 1864 in Paris. | ||
==Work== | ==Work== | ||
| − | After Saint Simon died in 1825, his vision was carried by a group of his closest associates, including | + | After [[Henri de Saint-Simon|Saint-Simon]] died in 1825, his vision was carried on by a group of his closest associates, including Enfantin, together with Olinde Rodrigues, Saint-Armand Bazard, and Pierre Leroux. Saint Simon’s advocacy for a "New Christianity" (''Nouveau Christianisme'')—a secular, humanistic [[religion]] with the goal of replacing the existing traditional [[Christianity]]—resonated most in the work of Enfantin. Enfantin was interested in moral and social change in society, and invested all his energy to bring such change, starting with his followers. He organized clergy, rituals, and devotional services, and under his leadership the group grew in the manner of a typical [[sect]]. Under his guidance, the Saint-Simonian school turned more toward religious and moral regeneration and less to political reform. |
| − | The cardinal dogma of Saint-Simonians was the “principle of association | + | The cardinal dogma of Saint-Simonians was the “principle of association.” This was a social equivalent to [[Newton]]’s law of [[gravitation]], stating that society progresses toward a unified entity: from [[family]] to [[community]], community to [[nation-state|state]], and finally from state to [[socialism|socialistic]] society. It also claimed that society has been moving from isolation to union, from war to peace, from antagonism to association. |
| − | Enfantin believed that the | + | Enfantin believed that the history is based on ceaseless, progressive development, in a harmonious existence of flesh and spirit, industry and science, east and west, and woman and man. He saw women as equal to men, due to his [[mysticism|mystical]] concept of an androgynous "Mother/Father" God. He thus advocated the complete emancipation of woman and her entire equality with man. In line with this idea, he promoted several women into the highest ranks of the hierarchy in the movement. |
| − | Enfantin refused the traditional Christian form of marriage, seing it as prison for women. He proposed instead some kind of a mystical system of free love, with men and women living in a relationship that is not regulated by law. His teachings on “free love” brought him in conflict with the | + | Enfantin refused the traditional Christian form of [[marriage]], seing it as a "prison" for women. He proposed instead some kind of a mystical system of free love, with men and women living in a relationship that is not regulated by [[law]]. His teachings on “free love” brought him in conflict with the authorities, and even the most devoted of his followers denied his teachings. |
==Legacy== | ==Legacy== | ||
| − | Enfantin was a visionary who continued teachings of Saint-Simon, enlarging them toward the spheres of religion and spirituality. Under his guidance the movement spread | + | Enfantin was a visionary who continued the teachings of Saint-Simon, enlarging them toward the spheres of [[religion]] and spirituality. Under his guidance the movement spread to different parts of Europe. He emancipated the women in his movement, giving them an equal role with men. |
==Publications== | ==Publications== | ||
| − | * Enfantin, Barthélemy P. 1970. ''Economie | + | * Enfantin, Barthélemy P. 1830. ''Doctrine de Saint-Simon'' (written in conjunction with several of his followers). |
| − | + | * Enfantin, Barthélemy P. 1970. ''Economie politique et politique Saint-Simonienne''. (original work from 1831) Franklin, Burt Co Inc. ISBN 0833710613 | |
| − | * Enfantin, Barthélemy P. | + | * Enfantin, Barthélemy P. 1835-1840. ''Correspondance politique''. |
| − | |||
* Enfantin, Barthélemy P. 2006 (original work from 1843). ''Colonisation de l'Algérie''. Adamant Media Corporation. ISBN 0543885569 | * Enfantin, Barthélemy P. 2006 (original work from 1843). ''Colonisation de l'Algérie''. Adamant Media Corporation. ISBN 0543885569 | ||
| − | + | * Enfantin, Barthélemy P. 1843-45. ''Correspondance philosophique et religieuse''. | |
| − | * Enfantin, Barthélemy P. 2006. ''Life Eternal: Past, Present, Future''. Kessinger Publishing. ISBN 1425483747 | + | * Enfantin, Barthélemy P. 2006. ''Life Eternal: Past, Present, Future''. (original work from 1861 ''La Vie eternelle, passée, présente, future'') Kessinger Publishing. ISBN 1425483747 |
| + | * Enfantin, Barthélemy P. 2001. ''Die Nationalökonomie des Saint-Simonismus: Mit einer Einleitung: Saint-Simon und der Saint-Simonismus von Georg Adler (1863-1908''). Adamant Media Corporation. ISBN 0543931897 | ||
==References== | ==References== | ||
* Burleigh, Michael. 2006. ''Earthly Powers: The Clash of Religion and Politics in Europe, from the French Revolution to the Great War''. HarperCollins. ISBN 0060580933 | * Burleigh, Michael. 2006. ''Earthly Powers: The Clash of Religion and Politics in Europe, from the French Revolution to the Great War''. HarperCollins. ISBN 0060580933 | ||
| − | |||
* DeGross Robert L. 1974. ''Barthelemy Prosper Enfantin: Prophet or parasite''. Miami University. | * DeGross Robert L. 1974. ''Barthelemy Prosper Enfantin: Prophet or parasite''. Miami University. | ||
| Line 62: | Line 63: | ||
* [http://www.nndb.com/people/882/000095597/ Barthélemy-Prosper Enfantin] - Biography on NNDB website | * [http://www.nndb.com/people/882/000095597/ Barthélemy-Prosper Enfantin] - Biography on NNDB website | ||
| − | |||
* [http://etext.lib.virginia.edu/cgi-local/DHI/dhiana.cgi?id=dv4-37 ''Socialism from Antiquity To Marx''] – History of socialism | * [http://etext.lib.virginia.edu/cgi-local/DHI/dhiana.cgi?id=dv4-37 ''Socialism from Antiquity To Marx''] – History of socialism | ||
| − | |||
* [http://philo.ucdavis.edu/home/jsimon/1830.html ''The Revolution of 1830 and 1848''] – Short synopsis of two revolutions | * [http://philo.ucdavis.edu/home/jsimon/1830.html ''The Revolution of 1830 and 1848''] – Short synopsis of two revolutions | ||
| − | |||
* [http://www.catholicity.com/encyclopedia/s/st-simon_and_st-simonism.html Saint-Simon and Saint-Simonism] – History of Saint-Simonism | * [http://www.catholicity.com/encyclopedia/s/st-simon_and_st-simonism.html Saint-Simon and Saint-Simonism] – History of Saint-Simonism | ||
| − | |||
* [http://www.new-christianity.org/ ''New Christianity''] – Saint Simon’s work from 1825. | * [http://www.new-christianity.org/ ''New Christianity''] – Saint Simon’s work from 1825. | ||
{{Credit1|Barth%C3%A9lemy_Prosper_Enfantin|67453699|}} | {{Credit1|Barth%C3%A9lemy_Prosper_Enfantin|67453699|}} | ||
Revision as of 00:54, 7 December 2006
Barthélemy Prosper Enfantin (sometimes called Père Enfantin) (February 8, 1796 – September 1, 1864) was a French economist and political theorist, one of the founders of the Saint-Simonian movement.
Life
Barthélemy Enfantin was born in Paris, France, the son of a banker from Dauphiné. After receiving his early education at a lyceum, he was sent in 1813 to the École Polytechnique.
In March 1814 he was one of the band of students who, on the heights of Montmartre and Saint-Chaumont, attempted to resist the armies of the Sixth Coalition, which had engaged in the invasion of Paris. In consequence of this outbreak of patriotic enthusiasm, the school was soon closed by the king, Louis XVIII, and the young student was compelled to seek another career.
Initially, he began working for a country wine-merchant, traveling to Germany, Imperial Russia, and the the Netherlands. In 1821, he entered a banking-house newly established at Saint Petersburg, but returned two years later to Paris, where he was appointed cashier to the Caisse Hypothécaire. At the same time, he became a member of the secret society of the Carbonari.
In 1825, a new turn was given to his thoughts and his life by the friendship which he formed with Olinde Rodrigues. Rodrigues introduced him to Henri de Saint-Simon. Enfantin quickly affiliated to Saint-Simon's version of utopian socialism, and, by 1829, he had become one of the acknowledged heads of the society.
After the July revolution of 1830, Enfantin resigned his office of cashier, and devoted all his energy to the cause. Besides contributing to Le Globe, he made appeals to the people by systematic preaching, and organized centers of action in some of the main cities of France.
The headquarters in Paris were moved from the modest rooms in the rue Taranne to the large halls near the boulevard des Italiens. Enfantin and Amand Bazard were proclaimed Pères Suprêmes ("Supreme Fathers"), a union which was, however, only nominal, as a divergence had already manifested. Bazard, who concentrated on organizing the group, had devoted himself to political reform, while Enfantin, who favored teaching and preaching, dedicated his time to social and moral change. The antagonism between the two was widened by Enfantin's announcement of his theory of the relationship of man and woman, in which he proposed to substitute a system of "free love" for the "tyranny of marriage."
Bazard and his disciples broke with Enfantin's group. Enfantin became sole "father," leading a chiefly religiously-oriented movement, joined by new converts (according to Enfantin's estimate, the total number of followers reached 40,000). He wore on his breast a badge with his title of Père, was referred to by his preachers as "the living law," declaring himself to be the Messiah. He sent out emissaries in a quest for a woman predestined to be the "female Messiah," and the mother of a new Savior (the latter quest was very costly and altogether fruitless).
Meanwhile, the new religion gathered believers in all parts of Europe. His extravagances and success at length brought him to the attention of authorities, who argued that he was endangering public morality. In May 1832, the halls of the new sect were closed by the government, and the Père, with some of his followers, appeared before the tribunals. He then retired to his estate at Menilmontant, near Paris, where with forty disciples, all of them men, he continued to carry out his socialist views. In August of the same year he was again arrested, and on his appearance in court he desired his defense to be undertaken by two women who were with him, alleging that the matter was of special concern to women. The request was promptly refused. The trial occupied two days and resulted in a verdict of guilty, and a sentence of imprisonment for a year with a small fine.
This prosecution discredited the new society. Enfantin was released in a few months, and then, accompanied by some of his followers, he went to Egypt. He stayed there for two years, and might have entered Muhammad Ali's service if he would have professed himself, as several of his followers did, a Muslim.
On his return to France, he occupied several minor offices. He became a postmaster near Lyon, and in 1841 was appointed, through the influence of some of his friends who had risen to positions of power, a member of a scientific commission on Algeria, which led him to engage in research concerning North Africa and colonization in general.
He died on September 1, 1864 in Paris.
Work
After Saint-Simon died in 1825, his vision was carried on by a group of his closest associates, including Enfantin, together with Olinde Rodrigues, Saint-Armand Bazard, and Pierre Leroux. Saint Simon’s advocacy for a "New Christianity" (Nouveau Christianisme)—a secular, humanistic religion with the goal of replacing the existing traditional Christianity—resonated most in the work of Enfantin. Enfantin was interested in moral and social change in society, and invested all his energy to bring such change, starting with his followers. He organized clergy, rituals, and devotional services, and under his leadership the group grew in the manner of a typical sect. Under his guidance, the Saint-Simonian school turned more toward religious and moral regeneration and less to political reform.
The cardinal dogma of Saint-Simonians was the “principle of association.” This was a social equivalent to Newton’s law of gravitation, stating that society progresses toward a unified entity: from family to community, community to state, and finally from state to socialistic society. It also claimed that society has been moving from isolation to union, from war to peace, from antagonism to association.
Enfantin believed that the history is based on ceaseless, progressive development, in a harmonious existence of flesh and spirit, industry and science, east and west, and woman and man. He saw women as equal to men, due to his mystical concept of an androgynous "Mother/Father" God. He thus advocated the complete emancipation of woman and her entire equality with man. In line with this idea, he promoted several women into the highest ranks of the hierarchy in the movement.
Enfantin refused the traditional Christian form of marriage, seing it as a "prison" for women. He proposed instead some kind of a mystical system of free love, with men and women living in a relationship that is not regulated by law. His teachings on “free love” brought him in conflict with the authorities, and even the most devoted of his followers denied his teachings.
Legacy
Enfantin was a visionary who continued the teachings of Saint-Simon, enlarging them toward the spheres of religion and spirituality. Under his guidance the movement spread to different parts of Europe. He emancipated the women in his movement, giving them an equal role with men.
Publications
- Enfantin, Barthélemy P. 1830. Doctrine de Saint-Simon (written in conjunction with several of his followers).
- Enfantin, Barthélemy P. 1970. Economie politique et politique Saint-Simonienne. (original work from 1831) Franklin, Burt Co Inc. ISBN 0833710613
- Enfantin, Barthélemy P. 1835-1840. Correspondance politique.
- Enfantin, Barthélemy P. 2006 (original work from 1843). Colonisation de l'Algérie. Adamant Media Corporation. ISBN 0543885569
- Enfantin, Barthélemy P. 1843-45. Correspondance philosophique et religieuse.
- Enfantin, Barthélemy P. 2006. Life Eternal: Past, Present, Future. (original work from 1861 La Vie eternelle, passée, présente, future) Kessinger Publishing. ISBN 1425483747
- Enfantin, Barthélemy P. 2001. Die Nationalökonomie des Saint-Simonismus: Mit einer Einleitung: Saint-Simon und der Saint-Simonismus von Georg Adler (1863-1908). Adamant Media Corporation. ISBN 0543931897
ReferencesISBN links support NWE through referral fees
- Burleigh, Michael. 2006. Earthly Powers: The Clash of Religion and Politics in Europe, from the French Revolution to the Great War. HarperCollins. ISBN 0060580933
- DeGross Robert L. 1974. Barthelemy Prosper Enfantin: Prophet or parasite. Miami University.
External links
- Barthélemy-Prosper Enfantin - Biography on NNDB website
- Socialism from Antiquity To Marx – History of socialism
- The Revolution of 1830 and 1848 – Short synopsis of two revolutions
- Saint-Simon and Saint-Simonism – History of Saint-Simonism
- New Christianity – Saint Simon’s work from 1825.
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