Concordance to Freedom and its Betrayal

compiled by Nick Hall

The current edition (2014) uses a freshly revised text, and therefore has different pagination to the first edition (2002). This concordance facilitates the conversion of page references to one edition into references to the other. The text of the second edition, which has been revised throughout, and added to, should be used in all new and revised translations. The concordance does not include the 2014 foreword or appendix.

2002     First line (2002) US 2014 
ix Fifty years ago, when the six xxiii
x for his appointment five years later xiv
xi means simply a crude forerunner of a xxv
xii [publica]tion of these transcripts.xxvi
xiii backed up my judgement by consulting xxvii
xiv lectures underwent considerable xxviii
xv To return to the history of the present xxx
xvi rests on uncorrected transcripts xxxi
1 The six thinkers whose ideas I propose 1
2 of liberal democracy, or of the ascendancy 2
3 thinkers. Although they lived towards the 3
4 never needed to be asked again, at least 4
5 consisting of other thinkers of 5
6 formulated the problem, being among 6
7 verifying observations by means of 7
8 and thus, and not otherwise; by obeying 8
9 conditioned to do so, by my 9
10 irrefutable kind as had so successfully 10
11 Claude-Adrien Helvétius was born in 1715.11
12 his time. His lifelong aim was the search 12
13 are we to reduce these sciences to the 13
14 it is ridiculous to ask a tree to become 14
15 investigate those further. The only 15
16 has done little good because men are 16
17 punish them when in fact they do that 17
18 vanities as well as the better feelings and 18
19 for its own sake is surely absurd. Indeed, 19
20 degree of liberty which was usually 20
21 progressive document of its time, which 21
22 For Helvétius it is ‘interest’ alone 23
23 what is good. We have become like animals 24
24 everything. What we need is a universe governed 25
25 too many voices. She said to Spinoza that 26
26 valuable things in human life is choice 27
27 The celebrated historian, Lord Acton, 28
28 Spinoza, had demanded, man must not 29
29 men in society, in order to preserve 30
30 impulses of man; and therefore drew the 31
31 thinker like Montesquieu, for example, 32
32 which he, and not somebody else, at this 33
33 men. ‘To renounce liberty’, declares Rousseau,34
34 two reasons. In the first place there is the empirical 35
35 obtained it – it will take the form of rules 36
36 wrong, absolutely bad, absolutely wicked, 37
37 way to visit his friend Diderot in prison 38
38 authority you have, and also the more you obey 40
39 however upright, however clear-headed 41
40 We may well, at this point, ask what this 42
41 the disturbed better than the tranquil 43
42 hearts ought to be opened, so that men 44
43 In theory Rousseau speaks like any other 45
44 chains.’ What sort of chains? If they are chains 46
45 will. It begins in the harmless notion of a 47
46 I this right to prevent them? Not because I 48
47 over my actions, but over his. This 49
48 leaned not so much towards individual legislators 51
49 which a man, in losing his political liberty 52
50 More than any other German thinker, 53
51 It is the individual’s right to be subject only 54
52 object of which it speaks does not exist for them; 55
53 the ultimate authorities. Liberty means 56
54 the interference, of other persons. When they 57
55 The reaction to this situation, which often 58
56 concentrate upon what is out of his reach – 59
57 killing the tyrant, or by making myself 60
58 It is alone sacred, for what else could 61
59 human being of the possibility of choice. 62
60 shallow, they may be wicked or virtuous, they 64
61 the inner impulse is the realisation of an 65
62 Every human being is such a source of value, 66
63 ‘I am wholly my own creation,’ he says; 67
64 looked up to was the man who got things right 68
65 only thing which makes life worth living 69
66 guided by, conditioned by, things or 70
67 to move towards the notion that selves are 71
68 human being, he contradicts his own nature, 72
69 opposite. All those who have within them a 73
70 be directionless if the nation were not led, 74
71 we spoke earlier, which the British and the 76
72 unconscious tools of the men of thought, who 77
73 The French are warned not to clap this 78
74 Of all the ideas that originated during the 80
75 enable us to describe and predict their 81
76 accomplish this or that end. He did it in order to 82
77 eighteenth century who was unjustly neglected 83
78 Germans like, likes German songs, likes the way 84
79 course, is the beginning of a mythology, but 85
80 collectively speaking, possesses a certain 86
81 story of human creation, human imagination, 87
82 perception of patterns. This is the sense in 88
83 So for example (though Hegel does not 89
84 abruptly, nor its vegetation. Yet modern 90
85 until the tension again grows to a climax 91
86 intellect and memory, a dogma which it is his 92
87 pattern of your thought. The rules of arithmetic 94
88 expounds this notion in ponderous, obscure and 95
89 contrary can be absorbed as the necessary 96
90 To want Charlemagne to live after Louis XIV, 97
91 happiness are blank pages in it.’ How is 98
92 captured the obstacle it becomes yours, just 99
93 remorseless march of history. For him 100
94 family and my city, of my race and religion 101
95 traditions, or the will or destiny of the 102
96 great contrast which Hegel is perpetually tracing 103
97 happened in the way that it did automatically 104
98 great bully crushing men and things with its mailed 105
99 was really he who made it plain that what 106–7
100 philosophical or any other thought, not as 108
101 laying bare the essence of that unique network 109
102 speak of a dialectical growth – a tune 110
103 persons, long before and after his day, have 111
104 system; and in the right to resist, to be 112
105 Comte Henri de Saint-Simon is the greatest 113
106 that it is his mission, his dedication, to open 114
107 history. This is not quite the same as the 115
108 best deserves and is on the point of attaining 116
109 Saint-Simon a claim to be regarded as one of 117
110 canal, which he thought would revolutionise 118
111 experiences as possible. One must touch 119
112 But let us leave out all the fantastic, naïve 120
113 certainly more than from anyone else. 121
114 which was born at a certain period when people 122
115 be approved of or disapproved of, praised 123
116 making things easier, quieter, allowing things to 125
117 them over. That is a revolution. A revolution 126
118 part. So lawyers are people who are engaged in 127
119 simply a revolution which occurred at the 128
120 need creative persons, constructive abilities, 129
121 Saint-Simon is very extraordinarily obsessed 130
122 they live – hence his worship of industrialists 131
123 scientists and industrialists, because theirs is 132
124 harnessing and conditioning of human emotions 133
125 must be abolished; harmony between the flesh 135
126 ever have got anything done, and experts 136
127 the end of his life that a cult was needed, 137
128 applying science to the solution of human 139
129 élite cannot but practise a double morality 140
130 which no reconstruction of humanity can occur – 141
131 Joseph de Maistre was a very frightening figure 142
132 This is the usual portrait of him, largely 143
133 Maistre’s task, in his own eyes, was to 144
134 Russian monarchy, and he got on very well with 145
135 knew them. They believed that all things that 146
136 In the place of peace and social equality, of 147
137 approach of someone like Augustine, or with the 148
138 tout, et rien ne lui résiste.... à l’agneau 149
139 virtuous, God-fearing, polite persons, who 150
140 battle than the enemy’s. It is not like a duel 151
141 greatest number. Well, clever men construct that 152–3
142 construct something called a social contract 154
143 Maistre’s response to Rousseau in a brilliant 155
144 human or divine authority. As for the famous 156
145 a war, in which many innocent men will be 157
146 people will question the answer, and the answer 158
147 faith, unconscious experience, everything which 159
148 numbers, into your kingdom? Good men – family 160
149 man breaks on the wheel better than I.’ He 161
150 have seen is ‘la secte’, the disturbers, 162–3
151 glossy surface even Stendhal’s prose – and 164
152 who is the instrument of such laws. To resist 165
153 course he would not meet Napoleon if the 166
154 French Revolution. At the end of the positivist, 167