Concordance to Freedom and its Betrayal

All impressions of the first edition (2002) use the same typesetting, and therefore the same pagination. The second edition (2014) was completely reset. This concordance facilitates the conversion of page references to the first edition into page references to the second. 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.

First edition	First line (first edition)	Second edition
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