Voltaires Criticism of Philosophical

Ideologies in Candide
Germn Tejada

At first glance, Candide appears to be a scornful satire on Leibnizs theory of optimism, which
depicts a world in which things cannot be other than as they are1 and where all is for the
best2. It is very much true that main criticism which is blatantly present in Candide is, without a
doubt, aimed first and foremost at optimism. Nonetheless, as tempting as it may be to call
Candide no more than a mere satire based solely on optimism, it is much more fitting to call it an
overall criticism on philosophical ideologies and their principles, as well as the fixed point of
view they offer on life. This is seen, albeit in a more subtle manner than with optimism,
throughout Martins Manicheanism pessimism and the empirical views which are briefly shown
throughout the story.
Voltaires rejection of philosophical ideas is portrayed most clearly by his mockery of optimism.
As a man who held a hostile view against the doctrine, he believed that all the imperfections of
the world could not be justified by merely by arguing that this was the possible of all worlds, and
that such argument was not enough of a reason for one to have to comply with all evil, like
Pangloss repeatedly does. Thus, his criticism is aimed at exploring this unreasonable proposal
which Leibnizs optimism sets down. This can be seen throughout the ideas and principles put
forward by Pangloss throughout the story, which heavily contrast against the innumerable and
seemingly never-ending series of tragedies and misfortunes that the story constantly barrages its
readers with. For example, as early as in Chapter 2, Candide suddenly finds himself expelled
from paradise on earth3 and consequently joining the Bulgars army, where he is mistreated and
physically beaten. Likewise, in Chapter 3, Candide faces brutalities to which he had not been
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previously exposed to: bloodshed, rape, pillage. Pangloss unwavering response to this is that
things cannot be otherwise than they are, for everything having been made for a purpose,
everything is necessarily for the best purpose.4 Voltaires criticism here lays in the belief that
such a world, filled with atrocities and full of cruelty, is for a fact not a representation of the best
of all possible worlds5, as Leibniz would argue.
However, the underlying message behind this criticism exposes the main of flaw of optimism as
a result of being an ideology: it fixes both Pangloss and Candides point of view on life and their
interpretation towards evil. Their systematic, almost innate response towards tragedies and the
like is one of immediate justification under the pretext of it being for the sake of a greater good.
By doing so, they can at least be at ease under the belief that there is some major good in return
for the evil. Such can be seen in Pangloss, believing that his syphilis was an indispensable part
of the best of all worlds, a necessary ingredient. Mason argues, regarding Pangloss and
Candides attitudes, that they surround themselves with systems of belief to keep the sense of
evil at bay.6 Deep down, it is this predisposition to a narrow and restricted way of thinking,
concealed behind a burlesque portrayal of optimism, which Voltaire criticizes.
Voltaires refusal of philosophical ideologies is further developed through Martins
Manicheanism. Although it does not receive the same satirical and sardonic treatment as
Leibnizs theory of optimism, it still allows us to infer Voltaires views on it, and how he regards
its fixed view on life as a vital flaw. Martins way of thinking is rooted in the belief that both evil
and good exist, and in constant conflict with one another. However, he argues that evil has taken
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5 Essays on the Goodness of God, the Freedom of Man and the Origin of Evil
6 Candide: Optimism Demolished, Haydn Mason

over the world and gives numerous examples to prove his point, such as towns wishing the
ruination of other towns, or families wishing the end of other families7. As Martin states, when
I look about me on this globe I begin to think God has abandoned it to some malign being 8.
Although his point of view has more validity behind it than Pangloss extreme optimism (seen by
the lack of satiric criticism against Manicheanism), it stills confines his views on the world to a
certain fixed paradigm, much like Pangloss and his manner of justifying evil through optimism.
This critical flaw in Martins Manicheanism is illustrated most clearly by Martins prediction
regarding Cacambo, reaching the conclusion that he would betray Candide when in fact he does
not. Martin even goes to such extents as to say that Cacambo would most likely take her
[Cungonde] for himself if her finds her9 and that Candide should rather forget your
manservant Cacambo and your beloved Cungonde.10 In Martins pessimistic approach to the
world, there is no other possible outcome than for Cacambo to take advantage of the situation.
Nonetheless, Cacambo makes a sudden return in Chapter 26, much to Candides surprise. This
event then disproves the validity behind Martins ideology and the main flaw which encompasses
it: a fixed view on life. Even so, Martins reaction is described as one of equanimity 11, which
demonstrates how he fails to reflect upon anything which fails to match his model of pessimism.
This is similar once again to Pangloss and his optimistic method of analyzing the miserable
events he is put through, zealously grasping on to his one belief and failing to reflect upon them.
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Voltaires criticism is also made evident in Chapter 30, where Martins ideas are defined as
detestable principles12 by the narrator. As Pearson argues, they are detestable not because
they are Manichean, but because they are principles13 which makes the facts fit the system
rather than keep an open, candid mind.

14

Hence, Voltaires criticism on Manicheanism is

based mainly on the same idea which he uses to criticize optimism: the restrained perception
which a philosophical ideology offers on life.
It can be said then that throughout the story both ideological perspectives (Manichaeism and
optimism) are proven wrong by the many events which unfold. The lack of a broader perspective
on life is criticized by Voltaire in both philosophical ideologies, and this criticism is stressed
even further by brief empirical views which are seen by some characters during the story.
In Chapter 8, Cungonde is shown to doubt Pangloss teachings on optimism in favour of a more
empirical, evidenced-based way of assessing several events of which she has been victim of. She
tells Candide that she had previously thought that there was nothing in the world as beautiful as
the castle of Thunder-ten-tronckh. I have been disabused.15 As Cungonde had now experienced
having seen something of greater beauty than her former castle, she was now able to firmly
disprove Pangloss theory of optimism, who wrongly taught her that no castle was more beautiful
than Thunder-ten-tronckh. Another event which contradicts her belief in optimism is that of
Pangloss being burnt and hanged, and Candide getting flogged, to which she reflects: Pangloss

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13 Candide and Other Stories. Oxford page xxi
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deceived me cruelly when he told me that all was well with the world.16 At this point,
Cungonde no longer makes use of optimism to associate events with the narrow-minded idea
that all is for the best17 However, it is only after she has been subject to all of these new
experiences that Cungonde is able to see things in an empirical approach, fueled by facts and
personal experience. This highly contrasts with the rational way of thinking seeing in both
Manichaeism and optimism, and makes Voltaires criticism in favour of empiricism evident.
Another example of a brief empirical view is shown in Chapter 19, as Candide renounces
completely the idea of optimism. Having conversed with the Negro slave, Candide finally
abandons Pangloss optimism18, as he is unable to comprehend the many sufferings of the slave.
Nonetheless, the fact that he renounces optimism is not of much importance, but rather the
empirical approach which has led him to that point: After having being exposed to a vast number
of tragedies, Candide has finally amassed enough experience and knowledge to conclude that
Pangloss was wrong in his teachings. Stecchini argues that the main point is that the simple
observation of facts proves the contrary of most theories19 This is distinctly noticeable with
optimism, where the many catastrophic events throughout the story contradict Pangloss ideas, as
well as Cacambos returning contradicting Martins Manichaeism.
It can be concluded that Voltaires criticism towards directed towards optimism and
Manichaeism, which contrasts with his positive outlook on empiricism. Voltaire loathes the
aforementioned philosophical ideas, yet the real message conveyed is that of Voltaires
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condemnations of philosophical systems as a whole, and the limited and mostly inaccurate
representation that they provide. From his point of view, empiricism triumphs over philosophical
ideologies, and the use of fact and evidence is paramount and second to none.

Bibliography
Leibniz, G. (1985). Theodicy: Essays on the Goodness of God, the Freedom of Man, and the Origin of
Evil. Chicago: Open Court Publishing.
Mason, H. (1992). Candide: Optimism Demolished. New York: Twayne Publishers.
Pearson, R. (2006). Voltaire, Candide and Other Stories, Oxford World's Classics . Oxford: Oxford
University Press.
Stecchini, L. C. (2007, August 29). Candide. Retrieved from THE INCONSTANT HEAVENS:
http://www.interpres.cz/worag/cosmol/inheav/candide.htm