Lucretius’ literary influence has been long-lasting and widespread, especially among poets with epic ambitions or cosmological interests, from Virgil and Milton to Whitman and Wordsworth. Not surprisingly, as one of the main proponents and principal sources of Epicurean thought, his philosophical influence has also been considerable. The extent of his communication with and influence on his contemporaries, including other Epicurean writers, is not known. What is known is that by the end of the first century A.D. De Rerum Natura was hardly read and its author had already begun a long, slow descent into philosophical oblivion. It was not until the Renaissance, with the recovery of lost Lucretian manuscripts, that a true revival of the poet became possible.
It is probably an exaggeration to say that the restoration and study of Lucretius’ poem was crucial to the rise of Renaissance “new philosophy” and the birth of modern science. On the other hand, one must not ignore its importance as a spur to innovative sixteenth- and seventeenth-century scientific thought and cosmological speculation. Greek atomism and Lucretius’ account of the universe as an infinite, lawfully integrated whole provided an important background stimulus not only for Newtonian science, but also (if only in a negative or contrary way) for Spinoza’s pantheism and Leibniz’s monadology.
Lucretius’ influence on early modern thought is most directly visible in the work of the French scientist and neo-Epicurean philosopher Pierre Gassendi (1592-1655). In 1649 Gassendi published his Syntagma Philosophiae Epicuri, a theoretical refinement and elaboration of Epicurean science. A Catholic priest with a remarkably independent mind, Gassendi seemingly had no problem reconciling his personal philosophical commitment to atomism and materialism with his Christian beliefs in the immortality of the soul and the doctrine of divine providence.
Every modern reader of De Rerum Natura has been struck by the extent to which Lucretius seems to have anticipated modern evolutionary theories in the fields of geology, biology, and sociology. However, to acknowledge this connection is not to say that the poet deserves accredited status as some kind of scientific “evolutionist” or pre-Darwinian precursor. It is merely to point out that, however we choose to define and evaluate its influence, De Rerum Natura was from the 17th century onward a massive cultural presence and hence a ready source of evolutionary ideas. The poem formed part of the cultural heritage and intellectual background of virtually every evolutionary theorist in Europe from Lamarck to Herbert Spencer (whose hedonistic ethics also owed a debt to the poet) – including (though he claimed never to have read Lucretius’ epic) Darwin himself.
Bergson’s early study of Lucretius obviously played an important role in the foundation and development of his own philosophy. In 1907 Bergson published Creative Evolution, outlining his bold, new vitalistic theory of evolution, in opposition to both the earlier vitalism of Lamarck and the naturalism of Darwin, and Spencer. It is hard not to see in the French philosophers’ concept of the élan vital a powerful life force akin to and strongly influenced by the immortal Venus of his great Latin predecessor. Bergson’s evolutionary philosophy influenced the later “process” philosophy of Alfred North Whitehead (1861-1947) and the teleological scientific theories of Pierre Teilhard de Chardin (1881-1955), with the interesting result that it is possible to trace out a fairly direct, if unlikely, line of descent from Greek atomism through the pagan anti-spiritualist Lucretius to the Catholic naturalist Gassendi and then on, via the Jewish-Catholic Bergson, to the highly abstract theism of Whitehead and the “spiritualized” evolutionism of Father Teilhard. That Lucretius’ ideas wound up two thousand years after his death influencing those of a godly British mathematical theorist and a highly original and even eccentric French scientist-priest is remarkable testimony to their durability, adaptability, and persuasive power.
iep.utm.edu |
