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The Philosophical and Theological Foundations Of The Philosophical and Theological Foundations of François Fénelon’s Political Theory: Love, Free Will, and Disinterested Virtue Barbara Falgoust Mennite Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2015 ©2014 Barbara Falgoust Mennite All Rights Reserved ABSTRACT The Philosophical and Theological Foundations of François Fénelon’s Political Theory: Love, Free Will, and Disinterested Virtue Barbara Falgoust Mennite This dissertation claims that Fénelon’s political theory is ontologically instead of epistemologically based. His political theory is a moral theory of civic virtue. The ontological focus places the emphasis of his theory on the question of why and how individuals relate and contribute to civic society. This means that inner atonement of independency and dependency is a key to civic society and determination of free will, a connection Rousseau made at a later date. Fénelon does not approach this question from the standpoint of duty or obligation. He claims that the goodness of human nature has the potential of unselfish civic virtue. This goodness is perfected when the motives of action do not end in the self. It is the role of civic education, particularly through the example of words and deeds of those who hold political authority, to inculcate unselfishness. The viability and flourishing of civic society depend upon character development toward unselfishness. Because unselfish members do what they should because they want to do it, there is harmony between the individual and his tendency toward association. There is personal ownership of consciousness and action toward the well being of others. Fénelon’s political theory is based on the principle of disinterestedness, a theological term with a rich history in Christian contemplative mysticism. Disinterestedness refers to detachment from selfish interest in sense-based, emotional, or temporal acquisitiveness in favor seeking the welfare of others. Indifference to a person’s actions stems from his motives. For Fénelon, love is the will’s determining motive toward action. Motives vary on a spectrum from interest that is mercenary, or selfish, to that which is purely unselfish. All humans are capable of perfectibility toward unselfishness during temporal life, and social improvement is possible. Fénelon’s concept of love provides an alternative to the seventeenth- century Jansenist focus on human corruptibility, although Fénelon concedes the influences of social corruption. His concept of disinterestedness brought to a head the question of whether happiness has anything to do with interest. Because he maintains that personal happiness, satisfaction of desire, and utility are not factors in the concept of interest, he detaches happiness from the motive of ethical action. Fénelon’s theory of property is a primary example of disinterestedness in his political theory. Fénelon’s voluntaristic theory of free will is also crucial to his moral and political thought. Unfettered will determines itself with the impressions of reason, senses, emotions, and experience with that which incorporates all being, Infinite Goodness. Fénelon maintains the Cartesian distinction between the mind and the body. He also maintains Descartes’s distinction between la pensée and la volonté. However, Fénelon expands Descartes’s concept of will by incorporating influences of Christian contemplative mysticism. Here, Fénelon shifts from epistemology to ontology. The primary source of experience in the will is ontological and is not limited by what reason can ascertain about infinity. Morality stems from the fact that experience is relational. Good will is what is most perfect in man, and the will can experience its goodness only when it is creative and free of encumbrance, including limits of reason. The basis of the morally good will is ontological. The idea of union as Infinite Goodness is the basis of Fénelon’s system of ethics. One of the goals of this dissertation is to explain the role of language and rhetoric in Fénelon’s theology and politics of virtue. Because moral value and inspiration are integral parts of phenomenological being, persuasiveness has a role in inculcating the spirit of association. Through rhetoric, persuasiveness has a vital role in communication within the polis. Rhetorical language is the means of communication among political beings. When moral value is identified as caring for others, rhetoric is the language of civic virtue and education. Civic education of disinterested virtue beckons individuals to bond unselfishly. This dissertation uniquely provides an ontological explanation that connects the dots between Fénelon’s metaphysics, theology, moral theory, and political theory. It also provides a strong foundation for further research. Table of Contents Acknowledgments ............................................................................................................................ ii Dedication ......................................................................................................................................... iv Introduction ...................................................................................................................................... 2 Chapter 1: Infinity, Free Will, and le moi ..................................................................................... 43 Chapter 2: The Roots of Amour pur and Disintéressment in Philosophical Theology ................ 96 Chapter 3: Fénelonean Amour Pur and Disintéressement .......................................................... 122 Disinterestedness and Perfectibility through Contemplation and Meditation ............................... 122 Misery and Dejection in the Depths of Amour propre ............................................................... 161 Self Examination ........................................................................................................................ 166 Humility ...................................................................................................................................... 168 Summary ..................................................................................................................................... 175 Chapter 4: Mystical Contemplation, Discursive Meditation, and Civic Virtue ......................... 177 Illustration: Landscape with a Man Killed by a Snake, Nicholas Poussin ............................. 205 Chapter 5: Fénelon’s Political Theory of Disinterestedness ....................................................... 222 Fénelon’s Theory of Property ..................................................................................................... 223 Background ................................................................................................................................. 239 Disinterested Virtue as Public Morality ..................................................................................... 250 Chapter 6: Fénelon and Rousseau ............................................................................................... 256 Conclusion ..................................................................................................................................... 281 Bibliography .................................................................................................................................. 293 Appendix: Carennac, France, Residence where Fénelon is said to have written Les Aventures de Télémaque ......................................................................................................................... 311 i Acknowledgments I would like to express gratitude to: David Johnston, one of the most superb lecturers I have ever heard. His vibrant lectures bring political theory alive, and his lecture on Thucydides is unforgettable. As a scholar and advisor, his astute critique can be few in words, yet profound in guidance and detail of meaning. His detail and acuity offer a profound base of knowledge. His ability to discern the nuances as well as generality of theory have inspired me to follow and to excel. He has supported my project through thick and thin. Julian Franklin, who introduced me to Fénelon in a seminar to explore republicanism in French political theory. He encouraged my interest in Fénelon, helped me develop my thesis, and steadfastly supported my efforts. Patrick Riley, whose knowledge, counsel, and writings on writing on Fénelon have inspired me strive to be a budding scholar of Fénelonean and late seventeenth century political thought. Meeting with Professor Riley during his tenure at the University of Wisconsin and in subsequent correspondence has provided invaluable direction and insight. Raymond Geuss, although his counsel was brief, who helped me sort through the methods of approaching political theory. His advice, “Research is like mining and digging,” will always be with me. Herbert Deane, who encouraged me to study the relationship between political theory and the history of theology. Francis Jackman. As the scholar who first introduced me to the disciplines of political theory and philosophy, he melded the relationship between these disciplines in my mind. His ii lectures were magnetic. Sigmund Diamond who encouraged my confidence in my intellectual abilities. Seth Apter, Steven Flanagan, Neera Kapoor, Jane Seskin, Elena Levine, Lynne Stevens, Lori McKenna, Tara Wilhelm, Laura Richter,
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