The great liberal thinker and statesman Edmund Burke dedicated his final years to exposing and combating radicalism wildly afoot not only in France but in countries throughout Europe.
Beginning with his best-known work, Reflections on the Revolution in France (1790), Burke turned all his energy to what he perceived were insidious threats to ordered liberty. Those threats were most obvious in France, but Burke had a larger view. He believed the source of those threats was embedded in human nature.
In later works like A Letter to a Member of the National Assembly (1791), An Appeal from the New to the Old Whigs (1791), and Letters on a Regicide Peace (1795–96), Burke develops that idea further. His writings hold up well more than two hundred years later. There’s something in human nature that makes radicalism seem desirable—no matter the time, place, or culture.
Burke’s insights into radicalism and human nature are worth reading in full, but that requires time few students have. So we selected forty-three of Burke’s sharpest quotes to show you that today’s malefactors weren’t inspired by the thinking of Karl Marx or some such figure or dogma. In fact, you might read some of these passages and think, “Burke foresaw the threat of expansive communism” or “How could Burke know about leftist intellectuals today?” Those are the right sorts of connections to make, but they run in the wrong direction.
If you want to understand the root causes of radicalism and leftism, you won’t get the whole story if you start with Marxism or Progressivism or Bolshevism or National Socialism or Antonio Gramsci or the Frankfurt School. You must look much deeper into human nature and the history of humankind.
Several of the forty-three quotes will probably remind you of recent events. Burke’s wisdom shows that our problems are not new. We must do more to develop theories that explain both the 1790s and 2020. The quotes we selected reveal that the 1790s and 2020s manifest a single set of things that demands explanation.
EDMUND BURKE’S QUOTES:
Ingratitude to benefactors is the first of revolutionary virtues. (LNL 311)
He that sets his house on fire because his fingers are frostbitten, can never be a fit instructor in the method of providing our habitations with a cheerful and salutary warmth. (LMNA 195–96)
An ignorant man, who is not fool enough to meddle with his clock, is however sufficiently confident to think he can safely take to pieces, and put together at his pleasure, a moral machine of another guise, importance and complexity, composed of far other wheels, and springs, and balances, and counteracting and co-operating powers. Men little think how immorally they act in rashly meddling with what they do not understand. Their delusive good intention is no sort of excuse for their presumption. They who truly mean well must be fearful of acting ill. (LMNA 196)
[The revolution in France] is a Revolution of doctrine and theoretick dogma. It has a much greater resemblance to those changes which have been made upon religious grounds, in which a spirit of proselytism makes an essential part. (TFA 208)
Finding their schemes of politics not adapted to the state of the world in which they live, they often come to think lightly of all public principle; and are ready, on their part, to abandon for a very trivial interest what they find of very trivial value. (R 155–56)
Considering their speculative designs as of infinite value, and the actual arrangement of the state as of no estimation, they are at best indifferent about it. They see no merit in the good, and no fault in the vicious management of public affairs; they rather rejoice in the latter, as more propitious to revolution. They see no merit or demerit in any man, or any action, or any political principle, any further than as they may forward or retard their design of change. (R 156)
The whole drift of [the Jacobins’] institution is contrary to that of the wise Legislators of all countries, who aimed at improving instincts into morals, and at grafting the virtues on the stock of the natural affections. They, on the contrary, have omitted no pains to eradicate every benevolent and noble propensity in the mind of men. In their culture it is a rule always to graft virtues on vices. They think everything unworthy of the name of publick virtue, unless it indicates violence on the private. All their new institutions, (and with them every thing is new,) strike at the root of our social nature. (LRP 127)
The worst of these politics of revolution is this; they temper and harden the breast, in order to prepare it for the desperate strokes which are sometimes used in extreme occasions. (R 157)
They find themselves obliged to rake into the histories of former ages (which they have ransacked with a malignant and profligate industry) for every instance of oppression and persecution which has been made by that body or in its favour, in order to justify, upon very iniquitous, because very illogical principles of retaliation, their own persecutions, and their own cruelties. After destroying all other genealogies and family distinctions, they invent a sort of pedigree of crimes. It is not very just to chastise men for the offences of their natural ancestors; but to take the fiction of ancestry in a corporate succession, as a ground for punishing men who have no relation to guilty acts, except in names and general descriptions, is a sort of refinement in injustice belonging to the philosophy of this enlightened age. The assembly punishes men, many, if not most, of whom abhor the violent conduct of ecclesiastics in former times as much as their present persecutors can do. (R 242)
Already there appears a poverty of conception, a coarseness and vulgarity in all the proceedings of the assembly and of all their instructors. Their liberty is not liberal. Their science is presumptuous ignorance. Their humanity is savage and brutal. (R 174)
The faction is not local or territorial. It is a general evil. Where it least appears in action, it is still full of life. In its sleep it recruits its strength, and prepares its exertion. Its spirit lies deep in the corruptions of our common nature. The social order which restrains it, feeds it. It exists in every country in Europe; and among all orders of men in every country. (LRP 155)
[The British sympathizers with the French revolutionaries do not] represent the opinions and dispositions generally prevalent in England. The vanity, restlessness, petulance, and spirit of intrigue of several petty cabals, who attempt to hide their total want of consequence in bustle and noise, and puffing, and mutual quotation of each other, makes you imagine that our contemptuous neglect of their abilities is a mark of general acquiescence in their opinions. No such thing, I assure you. Because half a dozen grasshoppers under a fern make the field ring with their importunate chink, whilst thousands of great cattle, reposed beneath the shadow of the British oak, chew the cud and are silent, pray do not imagine, that those who make the noise are the only inhabitants of the field. (R 179–80)
We must not always judge of the generality of the opinion by the noise of the acclamation. (LRP 106)
Writers, especially when they act in a body, and with one direction, have great influence on the publick mind; the alliance therefore of these writers with the monied interest had no small effect in removing the popular odium and envy which attended that species of wealth. These writers, like the propagators of all novelties, pretended to a great zeal for the poor, and the lower orders, whilst in their satires they rendered hateful, by every exaggeration, the faults of courts, of nobility, and of priesthood. They became a sort of demagogues. They served as a link to unite, in favour of one object, obnoxious wealth to restless and desperate poverty. (R 211)
If armies and fortresses were a defence against Jacobinism, Louis the Sixteenth would this day reign a powerful monarch over an happy people. (LRP 159)
Many parts of Europe are in open disorder. In many others there is a hollow murmuring under ground; a confused movement is felt, that threatens a general earthquake in the political world. Already confederacies and correspondences of the most extraordinary nature are forming, in several countries. In such a state of things we ought to hold ourselves upon our guard. (R 260)
They commit the whole to the mercy of untried speculations; they abandon the dearest interests of the public to those loose theories, to which none of them would chuse to trust the slightest of his private concerns. They make this difference, because in their desire of obtaining and securing power they are thoroughly in earnest; there they travel in the beaten road. The public interests, because about them they have no real solicitude, they abandon wholly to chance; I say to chance, because their schemes have nothing in experience to prove their tendency beneficial. (R 271–72)
They destroy all the tranquillity and security of domestic life; turning the asylum of the house into a gloomy prison, where the father of the family must drag out a miserable existence, endangered in proportion to the apparent means of his safety; where he is worse than solitary in a croud of domestics, and more apprehensive from his servants and inmates, than from the hired blood-thirsty mob without doors, who are ready to pull him to the lanterne [alluding to the iron bracket of a lamppost used as a makeshift gallows]. (LMNA 54)
The wretched scheme of your present masters [the French revolutionaries], is not to fit the constitution to the people, but wholly to destroy conditions, to dissolve relations, to change the state of the nation, and to subvert property, in order to fit their country to their theory of a constitution. (LMNA 69)
Arbitrary power is so much to the depraved taste of the vulgar, of the vulgar of every description, that almost all the dissensions which lacerate the commonwealth, are not concerning the manner in which it is to be exercised, but concerning the hands in which it is to be placed. (A 158)
Get, say they, the possession of power by any means you can into your hands; and then a subsequent consent (what they call an address of adhesion) makes your authority as much the act of the people as if they had conferred upon you originally that kind and degree of power, which, without their permission, you had seized upon. This is to give a direct sanction to fraud, hypocrisy, perjury, and the breach of the most sacred trusts that can exist between man and man… This is to make the success of villainy the standard of innocence. (LMNA 176–77)
But there is a wide difference between the multitude, when they act against their government from a sense of grievance, or from zeal for some opinions. When men are thoroughly possessed with that zeal, it is difficult to calculate its force. It is certain, that its power is by no means in exact proportion to its reasonableness. It must always have been discoverable by persons of reflection, but it is now obvious to the world, that a theory concerning government may become as much a cause of fanaticism as a dogma in religion. (LMNA 182)
When a man is, from system, furious against monarchy or episcopacy, the good conduct of the monarch or the bishop has no other effect than further to irritate the adversary. He is provoked at it as furnishing a plea for preserving the thing which he wishes to destroy. His mind will be heated as much by the sight of a sceptre, a mace, or a verge, as if he had been daily bruised and wounded by these symbols of authority. Mere spectacles, mere names, will become sufficient causes to stimulate the people to war and tumult. (LMNA 182)
Riches do not in all cases secure even an inert and passive resistance. There are always, in that description, men whose fortunes, when their minds are once vitiated by passion or by evil principle, are by no means a security from their actually taking their part against the public tranquillity. We see to what low and despicable passions of all kinds many men in that class are ready to sacrifice the patrimonial estates, which might be perpetuated in their families with splendor, and with the fame of hereditary benefactors to mankind from generation to generation. Do we not see how lightly people treat their fortunes when under the influence of the passion of gaming? The game of ambition or resentment will be played by many of the rich and great, as desperately, and with as much blindness to the consequences, as any other game. (LMNA 191–92)
But men must learn somewhere; and the new teachers mean no more than what they effect, as far as they succeed, that is, to deprive men of the benefit of the collected wisdom of mankind, and to make them blind disciples of their own particular presumption. (LMNA 197)
When I contemplate what [the French revolutionaries] have done at home, which is in effect little less than an amazing conquest wrought by a change of opinion, in a great part (to be sure far from altogether) very sudden, I cannot help letting my thoughts run along with their designs, and without attending to geographical order, to consider the other States of Europe so far as they may be any way affected by this astonishing Revolution. If early steps are not taken in some way or other to prevent the spreading of this influence, I scarcely think any of them perfectly secure. (TFA 221)
Nothing can be conceived more hard than the heart of a thorough-bred metaphysician. It comes nearer to the cold malignity of a wicked spirit than to the frailty and passion of a man. It is like that of the principle of Evil himself, incorporeal, pure, unmixed, dephlegmated, defecated evil. It is no easy operation to eradicate humanity from the human breast. (LNL 314–15)
It is the concern of mankind, that the destruction of order should not be a claim to rank: that crimes should not be the only title to preeminence and honour. (LRP 86)
I have a good opinion of the general abilities of the Jacobins. . . . Strong passions awaken the faculties. (LRP 107)
In ability, in dexterity, in the distinctness of their views, the Jacobins are our superiors. They saw the thing right from the very beginning. Whatever were the first motives to the war among politicians, they saw that it is in its spirit, and for its objects, a civil war; and as such they pursued it. It is a war between the partizans of the ancient, civil, moral, and political order of Europe against a sect of fanatical and ambitious atheists which means to change them all. It is not France extending a foreign empire over other nations: it is a sect aiming at universal empire, and beginning with the conquest of France. The leaders of that sect secured the centre of Europe; and that secured, they knew, that whatever might be the event of battles and sieges, their cause was victorious. (LRP 157)
When private men form themselves into associations for the purpose of destroying the pre-existing laws and institutions of their country; when they secure to themselves an army by dividing amongst the people of no property, the estates of the ancient and lawful proprietors; when a state recognizes those acts; when it does not make confiscations for crimes, but makes crimes for confiscations; when it has its principal strength, and all its resources in such a violation of property; when it stands chiefly upon such a violation; massacring by judgments, or otherwise, those who make any struggle for their old legal government, and their legal, hereditary, or acquired possessions—I call this Jacobinism by Establishment. (LRP 125)
Five years has this Monster [in France] continued whole and entire in all its members. Far from falling into a division within itself, it is augmented by tremendous additions. We cannot bear to look that frightful form in the face as it is and in its own actual shape. We dare not be wise. We have not the fortitude of rational fear. We will not provide for our future safety; but we endeavour to hush the cries of present timidity by guesses at what may be hereafter. “To-morrow, and to-morrow, and to-morrow” —is this our style of talk… What say you to the Regicide Empire of to-day? Tell me, my friend, do its terrors appal you into an abject submission, or rouse you to a vigorous defence? But do—I no longer prevent it—do go on—look into futurity. Has this Empire nothing to alarm you when all struggle against it is over, when Mankind shall be silent before it? (LRP 326)
But when these men themselves are the magistrates; when all the consequence, weight and authority of a great nation adopt them; when we see them conjoined with victory, glory, power and dominion, and homage paid to them by every Government, it is not possible that the downhill should not be slid into, recommended by every thing which has opposed it… No factory will be settled in France, that will not become a club of complete French Jacobins. The minds of young men of that description will receive a taint in their religion, their morals, and their politicks, which they will in a short time communicate to the whole kingdom. (LRP 389)
Men love to hear of their power, but have an extreme disrelish to be told of their duty. This is of course; because every duty is a limitation of some power. (A 158)
Of these four hundred thousand political citizens [in Britain], I look upon one fifth, or about eighty thousand, to be pure Jacobins; utterly incapable of amendment… They desire a change; and they will have it if they can. If they cannot have it by English cabal, they will make no sort of scruple of having it by the cabal of France, into which already they are virtually incorporated. (LRP 105)
Nothing, indeed, but the possession of some power, can with any certainty discover what at the bottom is the true character of any man. (LRP 171)
It is not necessary to teach men to thirst after power. But it is very expedient that, by moral instruction, they should be taught, and by their civil constitutions they should be compelled, to put many restrictions upon the immoderate exercise of it, and the inordinate desire. (A 158)
But I trust that our Countrymen will not be softened to that kind of crimes and criminals; for if we should, our hearts will be hardened to every thing which has a claim on our benevolence. A kind Providence has placed in our breasts a hatred of the unjust and cruel, in order that we may preserve ourselves from cruelty and injustice. They who bear cruelty, are accomplices in it. The pretended gentleness which excludes that charitable rancour, produces an indifference which is half an approbation. (LRP 375-76)
Can false political principles be more effectually exposed, than by demonstrating that they lead to consequences directly inconsistent with and subversive of the arrangements grounded upon them? (LMNA 32)
It is with infinite caution that any man ought to venture upon pulling down an edifice which has answered in any tolerable degree for ages the common purposes of society, or on building it up again, without having models and patterns of approved utility before his eyes. (R 153)
In England we have not yet been completely embowelled of our natural entrails; we still feel within us, and we cherish and cultivate, those inbred sentiments which are the faithful guardians, the active monitors of our duty, the true supporters of all liberal and manly morals. (R 180–81)
Men are qualified for civil liberty, in exact proportion to their disposition to put moral chains upon their own appetites; in proportion as their love to justice is above their rapacity; in proportion as their soundness and sobriety of understanding is above their vanity and presumption; in proportion as they are more disposed to listen to the counsels of the wise and good, in preference to the flattery of knaves. (LMNA 69)
This idea of a liberal descent inspires us with a sense of habitual native dignity… By this means our liberty becomes a noble freedom. (R 123)
Daniel Klein is professor of economics and JIN Chair at the Mercatus Center at George Mason University, where he leads a program in Adam Smith, & Dominic Pino is a graduate student in economics at George Mason University.
The article have previously been published by the Intercollegiate Studies Institute.
Whenever you’re ready to read Burke for yourself, consider starting with the works from which we pulled these 43 quotes:
R: Reflections on the Revolution in France, 1790
LMNA: A Letter to a Member of the National Assembly, 1791
A: An Appeal from the New to the Old Whigs, 1791
TFA: Thoughts on French Affairs, 1791
LNL: A Letter to a Noble Lord, 1796
LRP: Letters on a Regicide Peace, 1795–96