Carlel believed that the man had occurred. Thomas Carlel - Biography, Information, Personal Life

17.07.2019

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Thomas Carlel

Carlyle (Carlyle) Thomas (1795-1881), English publicist, historian and philosopher. He put forward the concept of "cult of heroes", the only creators of history.

Carlel Thomas (1795/1881) - English philosopher and historian, author of journalistic work. Carlel created the theory of "cult of heroes", which, in his opinion, are the only creators of history.

Gurieva T.N. New literary dictionary / so-called Gurieva. - Rostov N / D, Phoenix, 2009 , from. 122.

Carlel Thomas (1795-1881) - English bourgeois philosopher and historian. Promoted German idealistic philosophy and reaction romanticism close to pantheism . The teachings of the Ficht on the active activities of the subject as the creative beginning of the world, Karlal applied to society, justifying the "cult of heroes". The history of society, according to Karlalyul, is the biography of great people. Carlel - a supporter of the historical cycle of theory. His criticism of capitalism is close to "feudal socialism." Modern bourgeois philosophers and sociologists use the heritage of Karlalyl to combat Marxism-Leninism. Main Works: "Sartor Revartes" (1834), "Heroes, West Heroes and Heroic in History" (1840), "Past and Real" (1843), "History of the French Revolution" (1-3 tons, 1837), " Modern pamphlets "(1850).

Philosophical dictionary. Ed. I.T. Frolova. M., 1991 , from. 182.

Philosopher

Carlyle (Carlyle) Thomas (October 4, 1795, Eklfech, Damfris, Scotland - February 5, 1881, London) - British philosopher, writer, historian and publicist. Born in the Mason's family. Brought up in the spirit of harsh poinitanism, respect for the sense of duty and worship the work. From 5 years he studied at the local village school, starting from 1805 - in Latin school in Annan. In 1809 he entered the University of Edinburgh. Having finished the preparatory course (the alleged study of languages, philosophy and mathematics), refused the plan to go through the course of theology. In 1814 he became a teacher of mathematics in Annan. Here Karleil became interested in literature, he studied German. In 1816, he became friends with the famous subsequent preacher E. Irving; He headed the school for boys in Kirkkaldy. From December 1819 he lived in Edinburgh, studied the right at the university, gave private lessons. In 1818-20, he collaborated in the "Edinburgh Encyclopedia" of Brewster, in 1822 received a home teacher's place. The first significant publications were devoted to German literature: in 1822, the "New Edinburgh Review" appeared on the "Fauste" Goethe article, in 1823-24 in London Magazine, the series "Schiller's life" (depic. Ed. 1825). In 1818-21 survived the spiritual crisis, which explained the spirit of research, driven by love for the truth, inspired his knowledge contrary to the faith of his childhood. Carlel characterized his condition as a loss of hope and faith, which is all in a person's life. The whole universe, including its own "I," seemed to him a mechanism that did not know freedom. Carlel suffered because of his weakness, which, as he understood, could only be overcome by action, the action required awareness of their strength, the ability to resist the need for a dead nature. In June 1821, Carlel survived the spiritual revival, overcoming the "Nevivo nightmare", getting rid of fear and acquiring contempt for evil. In the 1820s. actively engaged in German philosophy and poetry, was fond of Goette , Shiller , Novisom , Fr. Schlegem , Fichte and Shelling . I saw my mission in the propaganda of German culture. The worldview of the Carlery was inserted in the era of domination in the spiritual life of England of Associanist psychology, utilitarianism in ethics and individualistic political economy. This kind of philosophy Karleil called "mechanical philosophy of profit and loss." Carlel rejected the system in philosophy, mysticism, romanticism, subjectivism and activism in the worldview were close to him. In the 1820s. He recognized the logical immaculateness of the "Nature System" of Golbach, believed that the world had an insensible mechanism, hostile to the human "I" as a source and a carrier of freedom that rising against the world. Recognizing the faithful materialistic view of the world, Carlel understood that he was based on the thesis on the reality of matter in time and space. Having become acquainted through Novis and FR. Schlegels with the teachings of Kant on the phenomenality of space and time, Carlel changed his views on the world of nature. However, unlike Kant, he is convinced of the soul substance as a source of strength and creativity. The inner power of the soul is manifested in the spiritual and bodily existence of a person, the whole material world Carlel is now considering the form of manifestation of the highest internal force - God, degenerates 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 is present. The whole story for Carlery is a continuous revelation, and every person who is looking for God and preach about it to others - the Prophet. And nature, and history, believes Carlel, deserve a reverent relationship and "eternal yes." October 17, 1826 Carlel marries Jane Wales, until 1828 lives in Edinburgh. Publications of the 1820s. Dedicated mainly by German literature: in 1823 his translation of Wilhelm Meister was released (Carlel sent him Goethe, the correspondence began, which became more and more substantive; later was published; Schiller's life Carlery was published in German with preface Goethe), in 1827 - Article on German literature, in 1828 - Articles about Goethe, Heine and Burns, in 1829 - Essays about Voltaire, Novalis and article "Signs of time", in 1830 - Article about history, in 1832 - three articles about Goethe, in 1833 - three Articles about history, novel "Sartor Resartus". In 1828-1834, due to financial difficulties, I lived in the estate of Creregatok, where I worked on the "Sartor ResArtus". In 1831, being in London in connection with the troubles around the publication of the Roman, Carlel meets with J. S. Millem . In 1833 gets acquainted with R. U. Emerson , an American philosopher who experienced the influence of the Carlery; Thanks to Emerson, the book "Sartor Resartus" published a separate publication in America (1836, in England - 1838). In 1833-34, the novel was published in Fraser S Magazine.

Roman "Sartor Resartus. The life and thoughts of the Gerra Teifelsdreka "is a complex literary product, abundant symbols and allegories. In the image of the main character who wrote the work "Clothing, its origin and philosophy", Carlel traces the development of the human soul to freedom. In the chapters "Eternal No", the "focus of indifference" and "eternal yes" depicts its own spiritual experience of the crisis. Carlel claims that God and his own soul are the only man's support. All the existing belly to our spiritual creature and, like it, comes from God. Therefore, a person should love all creation. The novel outlines the thoughts of Karlalyl about the world, about eternity and time, about nature, man and mind, about society, religion, churches, symbols, ideals, immortality, past and future, etc. Philosophy of "Clothes" turns into a real worldview. Space, time and all the essence of God are only the symbols of God, followed by the very deity. But the world, the dress of God is not dead, it is his living apparel, and all the ever taking place in the world symbolizes the eternal activities of God. The spirit of each century burns in his flame devouring, but instead of the end of things, Phoenix is \u200b\u200bbeing revived. Behind the smoke we see the deity. Therefore, the attitude of a person to the world can not be purely contemplative, he must contribute to the birth of a new phoenix. At the end of the book, Carlel satirically draws modern society, lost its inner essence, degenerating into symbols, and both from the ruling classes and the proletariat.

Starting from 1834 Carlel lives in London. Here he is working on the "story of the French Revolution" (publ. 1837). In 1835, he gets acquainted with D. Sterling, who in 1839 wrote an essay about the worldview of Karleil - the best, according to Karleil, from everything written about him (publ. In annex to Rus. Ed. "Sartor Resartus"). Sterling emphasizes the requirement of a reverent relation to peace and man in the worldview of Karlalyl, attitudes towards them as a miracle; The statement that the highest form of human attitude to the world is a religion, which is based on a sense of divine; This last is the highest form of Divine in human existence. Carlel also appreciates poetry. The main task of a person is not so much knowledge as work, creativity, which reward noble efforts. Through the confusion of the past and the present you need to be able to consider the foundations of human actions. The reverent observation, however, will lead a person horrified by evil, inappropriate, weakness, srv. The moral support of a person in such a situation should be the work, courage, simplicity and truthfulness.

After the Publication of "Sartor Resartus", Carlel gradually loses interest in the literature, which he had not previously considered as a goal in himself, seeing the way to comprehend peace and man. The worldview of Carlery is developing in the direction of the philosophy of history. In the works of "signs of time" (1829) and the "characteristic of our time", his critical position was expressed in relation to public institutions, modern public philosophy; Carlel considers the modern society in the patient, argues that people are too concerned about their "I", too worry with their problems; The most serious illness of society is the excessive wealth of some and the poverty of others. The current situation is worse than the former due to the lack of faith and ideals. People do nothing intuitive, from the depths of their essence, everyone is guided by configuration recipes. They lost faith in themselves, into the effectiveness of their own efforts, care not about internal improvement, but about the external adaptation, chasing external transformations. Meanwhile, reforms are premature without self-improvement, without achieving freedom, not in the political sense alone. In the sketch "chartism", which had a huge public resonance, Carlel does not perform from party positions, he considers chartism as a symptom of public life, deeply rooted in displeasure workers with its position. Exploring the overall reasons for chartesism, Karlal stops in detail on different sides of the social life of the then England, hesitizes with modern economists, without taking the thesis on the temporary nature of the disasters of workers, which allegedly disappears by itself, does not agree with the principle of complete non-interference of the state into economic life. In 1843 in the book "Past and Present", pushing out from one medieval chronicle, Carlel compares the current situation with the past; He claims that the former strong bonds between people replaced the connection in the form of a monetary agreement, and the current formal freedom of people only worsened the situation, since it was completely responsible for their position with the Lord. According to Karlalyul, only a strong man, genius can be managed by society. In the "Pamphletes of the last day" (1850) Karlail criticizes modernity even more sharply, arguing about slavery, government agencies, parliament, exemplary prisons (where the life of prisoners is better than the life of the workers), double morality (the British are confirmed by two religions: on Sundays Christianity, in weekdays - political economy), etc. In his journalism, Carlel speaks from the standpoint of morality, conscience and debt, pessimistically assessing the modern position of the Company.

In 1837-40, Karlal has repeatedly performed in London with public lectures. The last course was published under the name "On the heroes, the cult of heroes and heroic in history" (1840). According to Karlalyl, the world history is history, the biography of great people: educators, patrons, creators. All existing things in the world are the embodiment of their thoughts and aspirations. Great people are prophets, poets, preachers, writers, rulers. Contrary to the trends, then the trends of Carlel sees in the great people a miracle, something supernatural, the prophets through which the continuous revelation of God occurs. Their souls are open to the divine content of life, their quality is sincerity, self-life, a feeling of reality. In 1845, Carlel publishes "letters and speeches of Oliver Cromwell", in 1851 - the biography of D. Sterling. The last major work of Karlalyla is "the life of Friedrich the Great" (t. 1-5, 1858-65). In the course of work on the book Carlel, Germany visited Germany twice (1852, 1858). During the Franco-Prussian war, the Carlel played with publications in Times on the side of Germany, for which Bismarck awarded him with the Order "For Merit". Karlalov provided a huge moral and literary (in particular, on Dickens, Röiskina, etc.) the influence on contemporaries, defending the revolutions and change the moral values.

I. V. Borisov

New philosophical encyclopedia. In four volumes. / In-t philosophy RAS. Scientifies. Tip: VS Stepin, A.A. Huseynov, G.Yu. Semigin. M., Thought, 2010 , t. II, E - M, p. 218-219.

Historian

Carlel, Carlisle (Carlyle), Thomas (4.XII.1795 - 4.II.1881) - English publicist, historian, philosopher. Son of rural mason. He graduated from Edinburgh University (1814). The philosophical and historical views of Karleil were formed under the strong influence of Germanic idealist philosophers and reactionary romantics and partly Saint-Simon. Engels determined the worldview of Karlalyl as a pantheism (see K. Marx and F. Engels, Op., 2 ed., Vol. 1, p. 589). In Pamflats Karlalyl "Chartism" ("Chartism", L., 1840), "now before" (L., 1843; Rus. Per. - M., 1906) and other works of 30 - early 40s sympathy of workers , deep, sometimes the revolutionary criticism of capitalism was combined with the apotheosis of the Middle Ages and calls for the restoration of feudal and hierarchical public relations, which brought Karlalyl with feudal socialism. In the best historical essay of the Karlalyl "French Revolution" (L., 1837; Rus. - St. Petersburg, 1907) Along with the excuse of overthrowing the folk masses of the rotten absolutism, the extremely subjectivist idealistic concept of "Cult Heroes", deployed in the cycle of lectures "Heroes, is already planned Westings of heroes and heroic in history "(L., 1841; Rus. Pen. - St. Petersburg, 1908), chtan in 1837-1840. This concept is based on the "letters and speeches of Oliver Cromwell" ("Oliver Cromwell" S Letters and Speeches ", L., 1845-46). According to Karlalyul, determined by the providence, the laws of the development of the world are opened only by the" elected "," heroes ", the only one the actual creators of the story ("the history of the world - the biography of the great people"), and the masses - "the crowd, an instrument in their hands"; the heroic beginning in society periodically weakens, and then hidden in the crowd blind devastating forces break out, while the society does not again find The "true heroes" - "leaders" (for example, Cromwell, Napoleon). Such, according to Karleil, a vicious circle of history. As the class struggle of the proletariat, the small-bourgeois philosophical and historical concept of Carlery has become increasingly reactionary. (See, for example, "Pamphlets of the last day" (L., 1850; Rus. Trans. - St. Petersburg, 1907), etc.). Prussant militarism "History of Friedrich second Prussian" ("History of Friedrich II of Prussia", v. 1-13, 1858-65) testified Okum crisis of historical art of Karleil. The concept of "cult of heroes" Carlery was picked up by bourgeois historiography and is widely used by ideologists of an imperialist reaction.

I. N. Nemanov. Smolensk.

Soviet historical encyclopedia. In 16 volumes. - M.: Soviet Encyclopedia. 1973-1982. Volume 7. Karakeev - Koshacher. 1965 .

Writings: The Works, V. 1-30, L., 1896-1905; Letters. 1826-1836, v. 1-2, L.-N. Y., 1888.

Literature: Engels F., the position of England. Thomas Carlel. "Past and Real", K. Marx and F. Engels, Op., 2 ed., Vol. 1; Marx K. and Engels F., Thomas Carlel. "Modern pamphlets. NO 1. Modern era. NO 2. Exemplary prisons", ibid, vol. 7; Lenin V. I., Notebooks on imperialism, cit., 4 ed., Vol. 39, p. 509; Nemanov I. N., the subjectivist-idealistic essence of the views of T. Karlailya on the history of society, "V", 1956, NO 4; FROOUDE 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.

Carlel, Carlisle (Carlyle) Thomas (4.12.1795, Eklfech, Scotland, - 5.2.1881, London), English philosopher, writer and historian. The worldview of Carlery was formed under the influence of Goethe, Fichte, Slotling and German Romantics. The opponent of French materialism and Scottish utilitarianism.

In the philosophical novel "Sartor Rezartus" (1833-34, Rus. 802) in the traditional for romanticism mythological spirit created the philosophical picture of the world, "dressed" into peculiar symbolic emblems, hiding the transcendental reality of nature and society. Following the Fichte, the space and time as the illusion of feelings, which hides the divine system of the universe from man. Philosophy, according to Karlalyul, is designed to "solve" on the emblems symbol, the presence of a pantheistic spirit in visible forms of perceived world. The romantic Naturalism of Karleil is inherent in space - the desire to unite the microcosm of the "is" nature with the Universal Nature and Eternity, the identical spirit. The subjectivism of Karlalyl sometimes led him to solipsis. The spiritualistic philosophy of Karlaily was used by representatives of theosophy.

The pantheist symbolism of Karleil spread to society and culture. He sharply criticized the Anglican Church and the whole system of bourgeois spiritual values. In the philosophy of history, Carlel spoke to the "cult of heroes" - carriers of the divine presenter and spiritual creators of the historical process, towering over the "middle" mass. Some features of the sociology of Karleil give the ground to compare it with the ideology of the "superman" Nietzsche. Developing the concept of "related relationships" between land owners and lower classes of feudal society, he idealized the corporate structure of feudalism, issuing him for socialism. The feudal socialism of Karleil was criticized in the "Manifest of the Communist Party" K. Marx and F. Engels.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. GL Editorial: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

Writings: Works ..., v. 1-30, L., 1899-1923; in rus. per. - Historic. And criticism. Experiments, M., 1878; Ethics of life, St. Petersburg, 1906; Franz. Revolution, St. Petersburg, 1907; Heroes, reverence of heroes and heroic in history, St. Petersburg, 1908.

Read:

Philosophers, wisdom lovers

Historians (biographical reference book).

Historical faces of England (Great Britain) (biographical reference book).

Works:

Works, v. 1-30. L., 1899-1923, to Rus. Per.: Novovis. M., 1901; Sartor Resartus. Life and thoughts Herra Teifelsdek, KN. 1-3. M., 1902; Ethics of life. Whether and not lose heart! St. Petersburg, 1906; Now before. M., 1906; Pamphlets of the last day. St. Petersburg, 1907; Heroes, reverence of heroes and heroic in history. St. Petersburg, 1908; Historical and critical experiences. M., 1978; French revolution. History. M "1991.

Literature:

Yakovenko V. I. T. Karlail, his life and literary activities. St. Petersburg, 1891; Genzel P. T. Karleil. St. Petersburg, 1903; Kareev N. I. Thomas Carlel. His life, his personality, his works, his ideas. PG, 1923; Simon D. Karleil. M., 1981; FROOUDE 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. Philosophic Thinker, Theologian, Historian and Poet. N. Y., 1970; Campbell I. T. Carlyle. L., 1974.

Thomas Carlel (December 4, 1795 - February 5, 1881) - Scottish writer, publicist, historian and philosopher, popularizer and one of the founders of a special style of artistic and philosophical historical literature - "Cult Heroes". A very popular stylist had a great influence on legal thought.

A family

Born in the family of Calvinists James Karleil and his second wife, Janet Aitken, was the eldest of nine children (in the photo Mother Thomas). Father was a bricklayer, subsequently a small farmer. He was respected for persistence and independence. Stern outwardly, he possessed a good soul. Family connections Karlal were unusually strong, and Thomas treated her father with great reverence, which was reflected in his memoirs. He always had the most tender feelings for her mother and was a wonderful brother.

Study

Parents did not have large funds, so Seven-year-old Carlel was sent to study in church-parish school. When he was ten years old, he was transferred to Annan's secondary school. His tendency to fights led to problems with many students of the school, but soon he showed a strong interest in his studies, which prompted the Father to teach him to worship. In 1809 he entered the university in Edinburgh. He was not very interested in studying, except for the course of mathematics Sir John Lesley, who later became his good friend.

He also read a lot. However, the biggest influence on him was literature, and the work of his contemporaries. Several guys who are in the same position have seen an intellectual leader in it, and their correspondence reflects common literary tastes. In 1814, Karlal, still preparing to become a priest, received a master's degree in mathematician at the Annan School, this allowed him to scat a little money. In 1816 he was appointed teacher to school in Kirkland.

Spiritual crisis

In 1818, Carlel decided to abandon the spiritual career. He did not explain the details of the transformations that occurred in it, but his desire to abandon the dogmatic views of spiritual mentors, always respected to them. Some time atheism seemed to be the only way out, but he was deeply contracted him. All this led Karlalyl to the spiritual crisis, which he managed to overcome only after writing "SartorResartus. Life and thoughts of Mr. Teifelsdreka "in June 1821. He expelled the spirit of denial, and since then the character of his suffering was changed forever. It was no longer "whining", but "indignation and gloomy disobedience." In 1819, he began to learn German, which led him to new interesting acquaintances. He was interested in German literature. He liked the works of Goethe. In them, he saw the opportunity to discard outdated dogmas without plunging into materialism. They met and rewrite for a long time. Goethe positively responded about the translations of his books.

Personal life

After a long courtship, in 1826 Thomas Carlel married Jane Bailey Welsh. She was from a much more secured family, and he needed for several years to earn enough and receive consent to marriage. They lived together forty years, until the death of Jane. The first years after marriage lived in the village, but in 1834 moved to London. Lady Welsh was childless, which later led to quarrels and jealousy. Evidence is their correspondence. Their life was also difficult because of the psychological problems of Carlery. Having a big emotionality and a fragile psyche, he often suffered from depression flour, insomnia suffered, and the loud singing of birds in the garden of his neighbor drove him crazy. Attacks of rage dramatically replaced explosions of exaggerated humor. He was saved only immersion with his head to work. For this, loneliness and peace were needed, and a special soundproofed room was equipped in their house. As a result, his wife was often forced to engage in all domestic things alone, often felt abandoned.

Literary works

In the mid-1830s, Carlel published "SartorResartus. Life and thoughts of Mr. Teifelsdek "in the magazine of Fraser. Despite the depth of philosophical thought, the impressive substantiation of his conclusions, this book did not have enough success. In 1837, his work was printed "On the French Revolution", which brought him a real success. From 1837 to 1840, he read several lectures, of which only one (the "cult of the hero") was published. They all brought him financial success, and at the age of five, he managed to become financially independent. He had many students and followers. From 1865 he became a rector of the university in Edinburgh.

Views on the device of society

By the revolutionary and full bitterness of the mood of the era of Bayron Thomas Carlel, whose biography is represented in the article, opposed the gospel. Spent for public reforms. In the struggle against a mechanical view of the world, the worship of the majority and utilitarianism played a life filled with meaning, the development of the highest, super-perceptual values \u200b\u200bof a person. Thomas Karleil anti-the leveled power of democratic trends opposed the cult of heroes. It believed that in society and the state should edit only those who have a conquering desire for power. The success of the will leading to power led as the argument of idealism based on a constant pursuit of personal higher goals, and in this weakness and danger of its science, which is a mixture of Scottish poinitanism and German idealism.

In politics, he played a big role as the theorist of imperialism, defending the idea of \u200b\u200bthe historical mission of the English people to cover the whole world. It should be noted from journalism, first of all, the philosophical and historical reflections "Heroes, reverence of heroes and heroic in history", "On the French Revolution", "SartorResartus. Life and thoughts of Mr. Teifelsdek "and others.

Philosophical views on life

Under the influence of charm, German romanticism left Calvinism. His passion for the romantic philosophy was expressed in the translation of the book of Goethe "Years of Science Wilhelm Meister" and the Life of Schiller. From romanticism, he screamed, first of all, deeply developed individualism (bayronism).

In the center of the works of Karlalyl - the hero, an outstanding person, preventing itself by the power of vital activity, above all, moral. In emphasizing the benefits of the moral qualities of the hero above intellectual, the effect of puritanism is visible. Contrary to this, Carlel also blindly accepted Nietzsche anthropology.

End of being

Thomas Carlel, whose photo is presented in the article, died on February 5, 1881 in London. After the official farewell ceremony, his remains were transferred to Scotland, where he was buried on the same cemetery with his parents.

Thomas Carlel: Aphorisms and Quotes

The most famous to his aphorisms include the following:

Each outstanding work at first glance seems impossible.
Love is not the same as an insanity, but they have a lot in common.
Without pressure there will be no diamonds.
The person who wants to work, but can not find a job - it may be the saddest situation presented to us by fate.
Isolation is the result of man's poverty.
My wealth is not what I have, but what I do.
In each phenomenon, the beginning is always the most memorable point.
Egoism is a source and result of all errors and suffering.
No great man lives in vain. The history of the world is only the biographies of great people.
Endurance is concentrated patience.

Thomas Carlel, the quotations of which are full of wisdom and depth, left behind a bright mark in the history of philosophical thought.

British writer, publicist, historian and philosopher of Scottish origin, the author of multi-volume writings "French Revolution" (1837), "Heroes, West Heroes and Heroic in History" (1841), "The History of the Life of Friedrich II Prussian" (1858-65). She professed the romantic "cult of heroes" - exclusive personalities like Napoleon, who fulfill the divine destiny with their deeds and moves humanity forward, towering over the crowd of limited inaders. Also known as one of the brilliant stylists of the Victorian era.
Born in a simple peasant family; It is intended by its parents - strict calvinists to a spiritual career, at the age of 14 he entered the University of Edinburgh. Not wanting to be a priest, he at the end of the course at the university became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on random literary earnings, he has been strongly engaged in his right, preparing for advocacy; But he also quickly abandoned, fond of German literature.
The translation of the Gothev "Wilhelm Meister" in 1824 and the "Schiller's Life" in 1825 were the first major works of Karlalyl. They followed critical analysis and translations from the Jean-Field.
He read a course of lectures on German literature, in 1838 - about European literature, in 1839 he read on the topic "Revolution in modern Europe". The last time I read the course in 1840. It was the only published and therefore reached us was the course dedicated to the role of the hero in history. List of heroes: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Karlalyul, and after 1840 he no longer needed money and it was rarely able to move to the speech.
The same originality, like these works, is distinguished by the "History of the French Revolution" ("FRENCH REVOLUTION, A HISTORY", 1837), CHARTING PAMFLET "Chartism" (1839), lectures on heroes and heroic in history ("ON HERO WORSHIP", 1841) and historical and philosophical reflections "Past and Present" (1843).

Not attending any of the established political parties, Carlel felt lonely and thought for some time about the publication of his own magazine to serve his "believer radicalism." All of the specified works of Karlalyl are imbued with the desire to reduce the progress of mankind to the life of individual outstanding characters (according to Karlalyl, the world history is the biography of great people, see the theory of great people), put the basis of civilization exclusively moral debt; His political program is limited to preaching of labor, moral feeling and faith. Exit evaluation of heroic in history and distrust of the power of institutions and knowledge led him to a formal cult of past times, more favorable for heroic people. His looks brighter than anywhere, they affected the twelve "Pamphletes of the last days" ("Latter-Day Pamphlets", 1858); Here he laughs at emancipation of blacks, over democracy, philanthropy, political and economic exercises, etc. Not only the previous enemies after these pamphlets indulged on Karlalyl, but many fans ceased to understand him.
Throughout the 1840s, Karlalyl's views changed towards conservatism. Gradually, in the works of Karleil, the criticism of capitalism sounded all the gloover, and his statements aimed against the speeches of the masses are all sharper. In the book "Before and now," he painted the idyllic paintings of a medieval society, where ordinary noble morals were allegedly reigned, the good monarch ensured the well-being and freedom of subjects, and the church had been protected by high moral values. It was a romantic utopia, brought closer to the carriage with feudal socialists.
Of all the essays of the Carlery, the most historical importance is "Letters and Speeches of Oliver Cromwell" (1845-46), with comments; The latter are far from impartial to the "hero" of Cromwell. Carlel showed a new way to Cromwell in the history of the country, in particular, its merits in the elevation of the sea power of England and in strengthening its international prestige. The work wore innovative character for his time. British historians were ignored by this figure, seeing and it only "Tsarubytsy" and "Tirana". Carlel made an attempt to open up genuine motifs and the importance of the state activity of Cromwell. He tried to understand the nature of the revolution itself, but proceeded from the fact that the British revolution, unlike French, was religious and did not have "earthly goals."
The most extensive essay of Carlery - "History of Friedrich II of Prussia, Called Frederick The Great II" (1858-65), which forced him to take a trip to Germany. With many brilliant qualities, it suffers to a large stretchability. Carlel chants this "King Hero" and admires the orders of serpentine Prussia.
In 1841, being disgruntled policy of the British Library, became the initiator of the creation of the London Library.
In 1847, his "historical and critical experiments" appeared (a collection of journal articles), in 1851 - the biography of his friend, the poet Sterling. From 1868 to 1870, Carlel was engaged in the publication of a full assembly of his writings ("Library Edition", in 34 volumes). Behind this edition followed the next year, the cheap edition of People's Edition, which was repeated many times. Further, he printed a number of essays under the title "First Norwegian Kings" (1875).
In 1866, Carlery was offered the honorable place of the Rector of the University of Edinburgh. In addition to this place, he never occupied any position, staying only a life writer. During the Franco-Prussian War, he became on the side of Prussia and hotly and sincerely defended her case in his letters to Times, published and separately (1871).
Thomas Carlel died in 1881.

Carlel

Carlile (Carlyle) Thomas (4.12.1795, Eklfech, Scotland, - 5.2.1881, London), english , Writer and historian. The worldview K. was formed under the influence of Goethe, Fichte, Schelling and it. Romantics. Enemy franz. materialism I. schotl. utilitarianism.

IN form Roman "Sartor Rezartus" (1833-34, rus. per. 1902) In traditional for romanticism mythologies. Spirit created form The picture of the world, "dressed" in peculiar symbols. Cover-emblems hiding transcendental nature and society. Fishing after Fichte, as an illusion of feelings. Which hides from the man of deities. The system of the universe. Philosophy, according to K., is designed to "solve" on the emblems symbols Presence of Panthest-Otter. Spirit in visible forms of perceived world. Romantic. Naturalism K. Inherent - the desire to unite the microcosm of the "being" of nature with the Universal Nature and Eternity, the identical spirit. Subjectivism K. sometimes led him to solipsis. Spiritualist. K. was used by representatives of theosophy.

After the publication of "Sartor Resartus", Carlel gradually loses to the literature, which he had never considered before, seeing the way of comprehending peace and man in it. The worldview of Carlery is developing in the direction of the philosophy of history. In the works of "signs of time" (1829) and the "characteristic of our time", its critical in relation to public institutions, modern public philosophy, was expressed; Carlel considers modern society in patient, argues that people are too concerned about their "me", too worn with their problems; The most serious illness of society is the excessive wealth of some and the poverty of others. The current worst is the former due to the lack of faith and ideals. People do nothing intuitive, from the depths of their essence, everyone is guided by configuration recipes. They lost faith in themselves, into the effectiveness of their own efforts, care not about internal improvement, but about the external adaptation, chasing external transformations. Meanwhile, reforms are premature without self-improvement, without achieving freedom, not in the political sense alone. In the sketch "chartism", which had a huge public, Carlel does not perform from party positions, he considers chartism as a public life, deeply rooted in displeasure workers with his position. Exploring the overall reasons for chartesism, Karlal stops in detail on various sides of the social life of the then England, hesitates with modern economists, without taking the thesis on the temporary nature of the disasters of workers, which allegedly disappears itself, does not agree with the principle of complete non-interference of the state into economic life. In 1843, in the book "Past and Real," pushing out from one medieval chronicle, Carlel compares the current situation with the past; He argues that the former strong bonds between people changed their connection in the form of a monetary agreement, and the current formal people only worsened the situation, because he completely removed their position with the Lord. According to Karlalyul, only a strong person can properly manage society. In the "Pamphletes of the last day" (1850) Karlail criticizes modernity even more sharply, arguing about slavery, about government agencies, parliament, exemplary prisons (where the life of prisoners is better than the life of the workers), double morality (the British are confirmed by two religions: on Sundays, on weekdays - political economy), etc. In his journalism, Carlel speaks from the standpoint of morality, conscience and debt, pessimistically assessing the modern position of the Company.

In 1837-40, Karlal has repeatedly performed in London with public lectures. The last course was published under the name "On the heroes, the cult of heroes and heroic in history" (1840). According to Karlalyul, there is a story, the biography of great people: educators, patrons, creators. All existing things in the world are the embodiment of their thoughts and aspirations. Great people are prophets, poets, preachers, writers, rulers. Contrary to the trends, the trends of Karlyl sees in great people, something supernatural, the prophets through which the continuous revelation of God occurs. Their souls are open to the divine content of life, their quality - sincerity, originality, feeling of reality. In 1845, Carlel publishes "letters and speeches of Oliver Cromwell", in 1851 - the biography of D. Sterling. The last major work of Karleil - "Life of Friedrich the Great" (t. 1-5,1858-65). In the course of work on the book Carlel, Germany visited Germany (1852,1858). During the Franco-Prussian war, the Carlel played publications in the "Times" on the side of Germany, for which Bismarck awarded him with the Order "For Merit". Karlalov provided a huge moral and literary (in particular, on Dickens, Yoskina, etc.) influence on contemporaries, defending the age of revolutions and change moral values.

Op.: Woris, v. 1-30. L, 1899-1923; in rus. Per.: Novovis. M., 1901; Sartor Resartus. Life and thoughts Herra Teifelsdek, KN. 1-3. M., 1902; Ethics of life. Whether and not lose heart! St. Petersburg, 1906; Now before. M., 1906; Pamphlets of the last day. St. Petersburg, 1907; Heroes, reverence of heroes and heroic in history. St. Petersburg, 1908; Historical and critical experiences. M-, 1978; French revolution. History. M., 1991.

Lit.: Yakovenko V.I. T. Karlail, his life and literary activities. St. Petersburg, 1891; Genzelp. T. Carlel. St. Petersburg, 1903; Kareev N. I. Thomas Carlel. His life, his personality, his works, his ideas. GH., 1923; SimonSd. Carlel. M., 1981; Fraude J. A. Thomas Carlyle: 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. Philosophic Thinker, Theologian, Historian and Poet. N. Y, 1970; Campbell L. T. Carlyle. L., 1974.

I. V. Borisov

New philosophical encyclopedia: 4 tt. M.: Thought. Edited by V. S. Stupina. 2001 .

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Carlel, Thomas Thomas Carlyl (English. Thomas Carlyle, 1795 1881) British (Scottish) writer, historian and philosopher ... Wikipedia

Thomas (more correctly Carlile) (Thomas Carlyle, 1795 1881) English critic, novelist, philosopher, historian and publicist. In the 20s. XIX century, when Carlel joined lite ru, the industrial coup was mainly complete, a large bourgeoisie laid ... ... Literary encyclopedia

Origin, the author of multi-volume essays "French Revolution" (1837), "Heroes, West Heroes and Heroic in History" (1841), "The History of the Life of Friedrich II Prussky" (1858-65). She professed the romantic "cult of heroes" - exclusive personalities like Napoleon, who fulfill the divine destiny with their deeds and moves humanity forward, towering over the crowd of limited inaders. Also known as one of the brilliant stylists of the Victorian era.

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Born in a simple peasant family; It is intended by its parents - strict calvinists to a spiritual career, at the age of 14 he entered the University of Edinburgh. Not wanting to be a priest, he at the end of the course at the university became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on random literary earnings, he has been strongly engaged in his right, preparing for advocacy; But he also quickly abandoned, fond of German literature.

Works on German literature

"The prophetic grief, as deep as Dantova, disguised in the" Sunny and Exquisite Goethe ", Karlal considered only a little mortal.

He read a course of lectures on German literature, in 1838 - about European literature, in 1839 - on the topic "Revolution in modern Europe". The last time I read the course in 1840. It was the only published and therefore reached us was the course dedicated to the role of the hero in history. List of heroes: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Karlalyul, and after 1840 he no longer needed money and it was rarely able to move to the speech.

The book is about the French revolution. Historical and philosophical views

The same originality, like these works, is distinguished by the "History of the French Revolution" ("French Revolution, a History",), caustic pamphlet "Chartism" (), lectures on heroes and heroic in history ("ON HERO WORSHIP",) and Historical and philosophical reflections "Past and Present" ().

Other historical writings

Throughout the 1840s, Karlalyl's views changed towards conservatism. Gradually, in the works of Karleil, the criticism of capitalism sounded all the gloover, and his statements aimed against the speeches of the masses are all sharper. In the book "Before and now," he painted the idyllic paintings of a medieval society, where ordinary noble morals were allegedly reigned, the good monarch ensured the well-being and freedom of subjects, and the church had been protected by high moral values. It was a romantic utopia, brought closer to the carriage with feudal socialists.
Of all the essays of the Carlery, the most historical importance is "Letters and Speeches of Oliver Cromwell" (1845-46), with comments; The latter are far from impartial to the "hero" of Cromwell. Carlel showed a new way to Cromwell in the history of the country, in particular, its merits in the elevation of the sea power of England and in strengthening its international prestige. The work wore innovative character for his time. British historians were ignored by this figure, seeing only "Tsarubytsa" and "Tirana" in it. Carlel made an attempt to open up genuine motifs and the importance of the state activity of Cromwell. He tried to understand the nature of the revolution itself, but proceeded from the fact that the British revolution, unlike French, was religious and did not have "earthly goals."
The most extensive essay of Carlery - "History of Friedrich II of Prussia, Called Frederick The Great II" (1858-65), which forced him to take a trip to Germany. With many brilliant qualities, it suffers to a large stretchability. Carlel chants this "King Hero" and admires the orders of serpentine Prussia.

In 1841, being disgruntled policy of the British Library, became the initiator of the creation of the London Library.

Carlel and Nazism

English philosopher Thomas Carlel (1795-1881) was one of those who returned to the idea of \u200b\u200ban outstanding role of personalities, "heroes" in history. One of the most famous works that have had a very strong influence on contemporaries and descendants, and was called "Heroes and Heroic in History" (1840, Rus. Per. 1891; see also: Carlel 1994). According to Karlalyl, the World History is the biography of great people. Carlel and focuses in its works on certain personalities and their role, preaching high goals and feelings, writes a number of brilliant biographies. He speaks much less about the masses. In his opinion, the masses are often only an instrument in the hands of great personalities. According to Karlalyul, there is a kind of historical circle, or a cycle. When the heroic start in society weakens, then the hidden destructive forces of the mass can break out (in revolutions and uprisings), and they act until society reiterates "true heroes", leaders (such as Cromwell or Napoleon). A similar heroic approach undoubtedly attracted attention to the role of personalities, put (but did not decide) the task of disclosing the causes of the oscillations of this role in history. But he had too obvious flaws (in addition to non-systematic presentation): only "heroes" were considered, the society was rigidly divided into leaders and mass, the causes of revolutions were reduced to social feelings, etc.