Abstract

Voltaire's Pangloss, the man who held among other things that noses were clearly created in order to support spectacles, is the very archetype of the lunatic teleologist; a caricature of sublimely confident faith in the general and undeniable goodness of the world's arrangement, a faith that managed astoundingly to survive the Lisbon earthquake and his own subsequent auto dafé. Voltaire, of course, is poking fun at such conceptions; and, no doubt, in their extreme sanguinity as well as in their apparent imperviousness to devastating empirical counter-evidence, they do seem to be eminently risible notions. In the face of them we might be tempted to abandon ‘métaphysico-théologo-cosmolonigologie’, and to agree with Candide that ‘Cela est bien dit, mais il faut cultiver notre jardin’