I mentioned in an earlier post Hume’s purpose in writing this history — or what anyway I believe to have been his purpose: To account for and celebrate (a) the diminishment of the rule of superstition and enthusiasm and (b) the corresponding rise of “civility and sciences.” This purpose can only be fulfilled if Hume follows certain practices in assessing evidence.
Look for instance at his account of the rise and fall of Joan of Arc, in Volume II. Hume writes long paragraphs, but they consistently manifest a beautiful architecture, so I will here quote the whole of the first paragraph of his account:
In the village of Domremi near Vaucouleurs, on the borders of Lorraine, there lived a country girl of twenty-seven years of age, called Joan d’Arc, who was servant in a small inn, and who in that station had been accustomed to tend the horses of the guests, to ride them without a saddle to the watering-place, and to perform other offices, which, in well-frequented inns, commonly fall to the share of the men servants. This girl was of an irreproachable life, and had not hitherto been remarked for any singularity; whether that she had [not] met with an occasion to excite her genius, or that the unskilful eyes of those who conversed with her, had not been able to discern her uncommon merit. It is easy to imagine, that the present situation of France was an interesting object even to persons of the lowest rank, and would become the frequent subject of conversation: A young prince, expelled his throne by the sedition of native subjects, and by the arms of strangers, could not fail to move the compassion of all his people, whose hearts were uncorrupted by faction; and the peculiar character of Charles, so strongly inclined to friendship and the tender passions, naturally rendered him the hero of that sex, whose generous minds know no bounds in their affections. The siege at Orleans, the progress of the English before that place, the great distress of the garrison and inhabitants, the importance of saving this city and its brave defenders, had turned thither the public eye; and Joan, inflamed by the general sentiment, was seized with a wild desire of bringing relief to her sovereign in his present distresses. Her unexperienced mind, working day and night on this favourite object, mistook the impulses of passion for heavenly inspirations; and she fancied, that she saw visions, and heard voices, exhorting her to re-establish the throne of France, and to expel the foreign invaders. An uncommon intrepidity of temper made her overlook all the dangers, which might attend her in such a path; and thinking herself destined by Heaven to this office, she threw aside all that bashfulness and timidity, so natural to her sex, her years, and her low station. She went to Vaucouleurs; procured admission to Baudricourt, the governor; informed him of her inspirations and intentions; and conjured him not to neglect the voice of God, who spoke through her, but to second those heavenly revelations, which impelled her to this glorious enterprize. Baudricourt treated her at first with some neglect; but on her frequent returns to him, and importunate solicitations, he began to remark something extraordinary in the maid, and was inclined, at all hazards, to make so easy an experiment. It is uncertain, whether this gentleman had discernment enough to perceive, that great use might be made with the vulgar of so uncommon an engine; or, what is more likely in that credulous age, was himself a convert to this visionary: But he adopted at last the schemes of Joan; and he gave her some attendants, who conducted her to the French court, which at that time resided at Chinon.
The key point to be noted here is Hume’s refusal even to entertain the possibility that Joan was indeed inspired by God. He unhesitatingly gives a psychological account: “Her unexperienced mind, working day and night on this favourite object, mistook the impulses of passion for heavenly inspirations.” It is noteworthy that he doesn’t accuse her of lying, nor suspect that she was in someone else’s control. That, I assume, is because her subsequent conduct — especially when tried, convicted and burned at the stake — is hard to reconcile with either of those explanations.
But in any case, here is where he pulls back the curtain to explain to his readers one of the fundamental assumptions of his historiography:
It is the business of history to distinguish between the miraculous and the marvellous; to reject the first in all narrations merely profane and human; to doubt the second; and when obliged by unquestionable testimony, as in the present case, to admit of something extraordinary, to receive as little of it as is consistent with the known facts and circumstances.
This is carefully put. To understand Hume’s point here, we need to make a distinction that I learned from the philosopher Alvin Plantinga, between metaphysical and methodological naturalism.
Metaphysical naturalism is the belief that the “natural world” is all there is. No gods, no spirits, no secret causes, just the material cosmos.
Methodological naturalism is agnostic on the question of whether there is something beyond the material cosmos — as philosophers like to say, it “brackets” that question, and pursues its intellectual and scholarly inquiries without reference to any spiritual or trans-material cause. For instance, I wrote for a general audience a biography of C. S. Lewis, and while I might in my heart believe that God raised up C. S. Lewis to confute the infidels and persuade the uncertain to follow Jesus, that thought could play no part in in the story I told. It might well be that a non-Christian would be unlikely to write the kind of book I wrote, but a non-Christian could have. There’s nothing affirmed in that book that requires, for its composition or its acceptance, religious belief. And that was intentional on my part: I strategically adopted methodological naturalism.
Hume’s argument in the “business of history” passage cited above is not that the divine inspiration of Joan is impossible — though in fact Hume believed it impossible, or at least so improbable that the idea should be ignored — but only that it is not the job of the historian to deal in such matters. At least, this is true if the historian is narrating political and social history, i.e., “merely profane and human” matters.
But why should Hume adopt this methodological naturalism? I have my own reasons for doing so, when I do so, but what reasons had Hume?
Because he thinks that societies which are free from the enthusiasm and superstition that characterize religious belief are happier societies. That is, setting aside the question of whether religious belief is true or not, Hume thinks that less religious societies are happier ones. Hume seems to think that even if God exists, which in his view is almost certainly not the case, there is no reason to think that God’s interests are compatible with the interests of human beings who must live with one another.
In the concluding passage of his history’s second volume that I wrote about in my last post, Hume says of the “barbaric” millenium-and-a-half that he has just described,
Nor is the spectacle altogether unentertaining and uninstructive, which the history of those times presents to us. The view of human manners, in all their variety of appearances, is both profitable and agreeable; and if the aspect in some periods seems horrid and deformed, we may thence learn to cherish with the greater anxiety that science and civility, which has so close a connexion with virtue and humanity, and which, as it is a sovereign antidote against superstition, is also the most effectual remedy against vice and disorders of every kind.
The superstition and enthusiasm that accompany religion bring with them “vice and disorders of every kind,” which is why even the “marvelous,” as opposed to the “miraculous,” needs to be credited only grudgingly. (Don’t let people get excited about strange events! It’s bad for them and bad for the rest of us.) But when those powers are replaced by “science and civility,” then you get “virtue and humanity” and therefore a stronger, better grounded, more just social and political order. And a better social and political order is the object at which the philosophic historian aims.
