Abstract Today, Constantin Francois Volney (1757-1820) is an obscure figure. He was once one of the most notorious philosophers in Europe. Celebrated and reviled in equal measure, this philosopher, historian, linguist, travel writer and politician was for two generations the most widely read philosopher of the French Revolution. His work was banned in many countries, but it was distributed by networks of admirers across Europe and its colonial world. Throughout one of the most turbulent eras in European history, Volney sought to develop a philosophical system that would ground private morality and public governance in a scientific understanding of the physiology of the human body and the laws of collective life. His attempts to do so, and the context in which those attempts were made, shed light on the genealogy and early politics of the social sciences in Europe. Introduction The subject of this article would not normally be considered a 'key thinker' in the accepted sense ofthat term. Constantin-Francois Volney (1757-1820) is not often cited as one of the great figures of European intellectual tradition. He has inspired no continuous movement that professes devotion to his philosophy. We do not speak of 'Volneyism' as we speak of 'Marxism' or 'Kantianism'. From the perspective of canonical intellectual history, he is usually regarded as little more than a footnote. Yet I want to suggest in what follows that Volney can be thought of as a key thinker in another sense. Today Volney is a relatively obscure figure in French history. He is known primarily to specialists on the 1789 Revolution or to students of European orientalism - a field in which he exercised considerable influence by virtue of his first book, an account of a three-year voyage to Egypt and Syria published in 1787.1 Volney was, however, once one of the most notorious writers in Europe. As a consequence of a short book published in 1791, entitled Les Ruines, ou Meditation sur les revolutions des empires, he was internationally condemned as a religious infidel and a political incendiary. Even inside revolutionary France his work aroused controversy. Over ensuing decades dozens of books and pamphlets were written to combat his influence. Several of his works were banned. Yet, despite persistent hostility, his writings could be purchased in 14 languages. They were read, debated and strategically disseminated by supporters across Europe and the Americas. Indeed, while Volney developed increasing ambivalence towards the French Revolution, he became one of its major intellectual exports. Viewed from a global perspective, Volney was almost certainly the most widely read philosopher of the French Revolution until at least the 1830s.2 It is this that has led the literary critic Marilyn Butler to label Volney 'the Foucault of his day'.3 It is this, too, which means that, however obscure Volney has now become, this understudied philosopher can provide us with a key for unlocking, or understanding, issues in the intellectual and cultural history of his era. This essay is about one of those issues. It uses Volney as a case study for examining a quest to build a science of morality during the era of the French Revolution. More specifically, it uses Volney as a means of exploring one particular strategy for realising that quest. It is a strategy based on the desire to reconcile the selfish aspirations of individuals with the pursuit of the public good. For Volney, it was an attempt to align social life with natural law. Volney 's efforts in this arena saw him become one of the most influential and controversial writers of his age. I Volney was born Constantin-Francois de Chassebeuf to a family of provincial lawyers in Craon in north-western France. His mother died when he was two and his family life was, by his own account, unhappy. Resisting paternal pressure to study law, he devoted himself to philosophy and ancient history before moving to Paris in his early twenties to study medicine and, unusually, Arabic. …
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