(¶9)
I have focused on religious matters in setting out my main point
concerning enlightenment, i.e., man's emergence from self-imposed
immaturity, first because our rulers have no interest in assuming the role
of their subjects' guardians with respect to the arts and sciences, and
secondly because that form of immaturity is both the most pernicious and
disgraceful of all. But the manner of thinking of a head of state who
favors religious enlightenment goes even further, for he realizes that
there is no danger to his legislation in allowing his subjects to use
reason publicly and to set before the world their thoughts concerning
better formulations of his laws, even if this involves frank criticism of
legislation currently in effect. We have before us a shining example,
with respect to which no monarch surpasses the one whom we honor.
(¶10)
But only a ruler who is himself enlightened and has no dread of
shadows, yet who likewise has a well-disciplined, numerous army to
guarantee public peace, can say what no republic may dare, namely: "Argue
as much as you want and about what you want, but obey!" Here as
elsewhere, when things are considered in broad perspective, a strange,
unexpected pattern in human affairs reveals itself, one in which almost
everything is paradoxical. A greater degree of civil freedom seems
advantageous to a people's spiritual freedom; yet the former established
impassable boundaries for the latter; conversely, a lesser degree of civil
freedom provides enough room for all fully to expand their abilities.
Thus, once nature has removed the hard shell from this kernel for which
she has most fondly cared, namely, the inclination to and vocation for
free thinking, the kernel gradually reacts on a people's mentality
(whereby they become increasingly able to act freely), and it finally even
influences the principles of government, which finds that it can profit by
treating men, who are now more than machines, in accord with their
dignity.
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