Thomas Carlyle's religious, historical and political thought has long been the subject of debate. In the 19th century, he was "an enigma" according to Ian Campbell in the Dictionary of Literary Biography, being "variously regarded as sage and impious, a moral leader, a moral desperado,[a] a radical, a conservative, a Christian."[2] Carlyle continues to perplex scholars in the 21st century, as Kenneth J. Fielding quipped in 2005: "A problem in writing about Carlyle and his beliefs is that people think that they know what they are."[3]
Carlyle identified two philosophical precepts.[4] The first, "annihilation of self (Selbsttödtung)", is derived from Novalis.[5] The second, "Renunciation (Entsagen)", is derived from Goethe.[6] Through Selbsttödtung (annihilation of self), liberation from self-imposed material constraints, which arise from the misguided pursuit of unfulfilling happiness and result in atheism and egoism, is achieved. With this liberation and Entsagen (renunciation, or humility)[7] as the guiding principle of conduct, it is seen that "there is in man a HIGHER than Love of Happiness: he can do without Happiness, and instead thereof find Blessedness!"[6] "Blessedness" refers to the serving of duty and the sense that the universe and everything in it, including humanity, is meaningful and united as one whole. Awareness of the fraternal bond of mankind brings the discovery of the "Divine Depth of Sorrow", the feeling of "an infinite Love, an infinite Pity" for one's "fellowman".[8][9]
- ^ Cumming 2004, p. 18.
- ^ Campbell 1987, p. 48.
- ^ Kerry & Hill 2010, p. 133.
- ^ Cumming 2004, pp. 129, 151.
- ^ Works, 27:39.
- ^ a b Works, 1:153.
- ^ Letters, 7:73.
- ^ Works, 1:150–151.
- ^ Cumming 2004, p. 424.
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