In recent years, however, bourgeois revolution has gone out of fashion and subjected to revisionist critique wishing to consign it to the dustbin of history. Part of what underlines this dismissiveness is a rather childish unwillingness to credit capitalism, and by extension, the bourgeoisie and liberalism, with any positive contribution to human development. The assumption is that because the bourgeoisie has been reactionary for so long, therefore it has never played a historically revolutionary role; because capitalism is now senile and decadent therefore it has never been historically progressive; because liberalism is now servile therefore it has never been emancipatory. None of which is true.[...]
For the likes of Goethe it was the struggle for liberty that made the Dutch revolt a subject of fascination, and his play in turn inspired Beethoven to compose Egmont. Friedrich Schiller, in his history of the Dutch revolt, extolled the “spirit of independence” of the Dutch people in their liberation struggle against the Habsburg Empire. [...]
The revolt was about religion but it was also about money, and the right of the bourgeois to make it. As Pepijn Brandon has argued, the revolt unconsciously, yet effectively, facilitated capitalist development, with Church lands confiscated and turned into large-scale commercial exploitation, and the political influence of the nobility and Catholic clergyman diminished. On top of this, the merchant class had way more control over state power where commercial interests usurped dynastic warfare.[...]
Because of this he was a firm defender of confessional toleration, the idea that state had no business concerning itself with the private beliefs of citizens no matter how heretical, unorthodox, crazy or immoral they seemed. Unlike his English contemporary John Locke (they were born just three months apart), Spinoza made no “special exceptions” for who did not deserve tolerance: Catholics, Protestants, Jews and atheists were all to be tolerated alike.
For the likes of Goethe it was the struggle for liberty that made the Dutch revolt a subject of fascination, and his play in turn inspired Beethoven to compose Egmont. Friedrich Schiller, in his history of the Dutch revolt, extolled the “spirit of independence” of the Dutch people in their liberation struggle against the Habsburg Empire. [...]
The revolt was about religion but it was also about money, and the right of the bourgeois to make it. As Pepijn Brandon has argued, the revolt unconsciously, yet effectively, facilitated capitalist development, with Church lands confiscated and turned into large-scale commercial exploitation, and the political influence of the nobility and Catholic clergyman diminished. On top of this, the merchant class had way more control over state power where commercial interests usurped dynastic warfare.[...]
Because of this he was a firm defender of confessional toleration, the idea that state had no business concerning itself with the private beliefs of citizens no matter how heretical, unorthodox, crazy or immoral they seemed. Unlike his English contemporary John Locke (they were born just three months apart), Spinoza made no “special exceptions” for who did not deserve tolerance: Catholics, Protestants, Jews and atheists were all to be tolerated alike.
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