Note 81 — Chapter XV · FRENCH AND DUTCH FREETHOUGHT IN THE SEVENTEENTH CENTURY

9. Yet another philosophic figure of the reign of Louis XIV, the Jesuit Père Buffier (1661–1737), deserves a passing notice here—out of his chronological order—though the historians of philosophy have mostly ignored him.81 He is indeed of no permanent philosophic importance, being a precursor of the Scottish school of Reid, nourished on Locke, and somewhat on Descartes; but he is significant for the element of practical rationalism which pervades his reasoning, and which recommended him to Voltaire, Reid, and Destutt de Tracy. On the question of “primary truths in theology” he declares so boldly for the authority of revelation in all dogmas which pass comprehension, and for the non-concern of theology with any process of rational proof,82 that it is hardly possible to suppose him a believer. On those principles, Islam has exactly the same authority as Christianity. In his metaphysic “he rejects all the ontological proofs of the existence of God, and, among others, the proof of Descartes from infinitude: he maintains that the idea of God is not innate, and that it can be reached only from consideration of the order of nature.”83 He is thus as much of a force for deism as was his master, Locke; and he outgoes him in point of rationalism when he puts the primary ethic of reciprocity as a universally recognized truth,84 where Locke had helplessly fallen back on “the will of God.” On the other hand he censures Descartes for not admitting the equal validity of other tests with that of primary consciousness, thus in effect putting himself in line with Gassendi. For the rest, his Examen des préjugés vulgaires, the most popular of his works, is so full of practical rationalism, and declares among other things so strongly in favour of free discussion, that its influence must have been wholly in the direction of freethought. “Give me,” he makes one of his disputants say, “a nation where they do not dispute, do not contest: it will be, I assure you, a very stupid and a very ignorant nation.”85 Such reasoning could hardly please the Jesuits,86 and must have pleased freethinkers. And yet Buffier, like Gassendi, in virtue of his clerical status and his purely professional orthodoxy, escaped all persecution.