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  Smith’s article, which generated around 370 comments, a number of them from Steve Sailer, was challenged a few days later by Kenan Malik, an ardent defender of the Enlightenment, in his blog Pandaemonium.6 Malik’s argument that Enlightenment thinkers “were largely hostile to the idea of racial categorization” represents the general consensus on this question. Malik is an Indian-born British citizen, a regular broadcaster at the BBC, and a noted writer for The Guardian, Financial Times, The Independent, The Sunday Times, New Statesman, Prospect, TLS, The Times Higher Education Supplement, and other venues. Once a Marxist, Malik is today a firm defender of the “universalist ideas of the Enlightenment,” freedom of speech, secularism, and scientific rationalism. He is best known for his strong opposition to multiculturalism.

  Yet this staunch opponent of multiculturalism is a stauncher advocate of open-door policies on immigration.7 In one of his TV documentaries, tellingly titled Let ’Em All In (2005), he demanded that Britain’s borders be opened to the world without restrictions. In response to a report published during the post-Olympic euphoria in Britain, “The Melting Pot Generation: How Britain Became More Relaxed about Race,”8 he wrote: “news that those of mixed ethnicity are among the fastest-growing groups in the population is clearly to be welcomed.”9 He added that much work remains to be done “to change social perceptions of race.”

  This work includes fighting against any objections to immigration, even from someone like David Goodhart, director of the Left-wing think tank Demos, whose recent book, The British Dream,10 modestly made the observation that immigration is eroding traditional identities and creating an England “increasingly full of mysterious and unfamiliar worlds.” In his review (The Independent, April 19, 2013), Malik insisted that not enough was being done to erode the traditional identities of everyone, including the native British. The solution is more immigration coupled with acculturation to the universal values of the Enlightenment. “I am hostile to multiculturalism not because I worry about immigration but because I welcome it.”11 The citizens of Britain must be asked to give up their ethnic and cultural individuality and make themselves into universal beings with rights equal to every newcomer.

  It is essential, then, for Malik to disassociate the Enlightenment from any racist undertones. This may not seem difficult since the Enlightenment has consistently come to be seen—by all political ideologies from Left to Right—as the source of freedom, equality, and rationality against the “unreasonable and unnatural” prejudices of particular cultural groups. Malik acknowledges that in recent years some (he mentions George Mosse, Emmanuel Chukwudi Eze, and David Theo Goldberg) have blamed Enlightenment thinkers for articulating the modern idea of race and projecting a view of Europe as both culturally and racially superior. By and large, however, Malik manages (superficially speaking) to win the day arguing that the racist statements one encounters in some Enlightenment thinkers were marginally related to their overall philosophies.

  A number of thinkers within the mainstream of the Enlightenment . . . dabbled with ideas of innate differences between human groups . . . Yet, with one or two exceptions, they did so only diffidently or in passing.

  The botanist Carolus Linnaeus exhibited the cultural prejudices of his time when he described Europeans as “serious, very smart, inventive” and Africans as “impassive, lazy, ruled by caprice.” But let’s not forget, Malik reasons, that Linnaeus’ Systema Naturae “is one of the landmarks of scientific thought,” the first “distinctly modern” classification of plants and animals, and of humans in rational and empirical terms as part of the natural order. The implication is that Linnaeus could not have offered a scientific classification of nature while seriously believing in racial differences. Science and race are incompatible.

  Soon came the more progressive ideas of Johann Friedrich Blumenbach; he complained about the prejudices of Linnaeus’ categories and called for a more objective differentiation between human groups based on skull shape and size. It is true that out of Blumenbach’s five-fold taxonomy (Caucasians, Mongolians, Ethiopians, Americans, and Malays) the categories of race later emerged. But Malik insists that “it was in the 19th, not 18th, century that a racial view of the world took hold in Europe.”

  Malik mentions Jonathan Israel’s argument that there were two Enlightenments, a mainstream one coming from Kant, Locke, Voltaire, and Hume, and a radical one coming from “lesser-known figures such as d’Holbach, Diderot, Condorcet and Spinoza.” This latter group pushed the ideas of reason, universality, and democracy “to their logical conclusion,” nurturing a radical egalitarianism extending across class, gender, and race. But, in a rather confusing way and possibly because he could not find any discussions of race in the radical group to back up his argument, Malik relies on the mainstream group. He cites David Hume: “It is universally acknowledged that there is a great uniformity among the acts of men, in all nations and ages, and that human nature remains the same in its principles and operations.” And the Comte de Buffon, the French naturalist: “Every circumstance concurs in proving that mankind is not composed of species essentially different from each other.” While Enlightenment thinkers asked why there was so much cultural variety across the globe, Malik explains, “The answer was rarely that human groups were racially distinct . . . environmental differences and accidents of history had shaped their societies in different ways.” Remedying these differences and contingencies was what the Enlightenment was about; as Diderot wrote, “everywhere a people should be educated, free, and virtuous.”

  Malik’s essay is pedestrian, somewhat disorganized, but in tune with the established literature, and therefore seen by the public as a compilation of truisms against marginal complaints about racism in the Enlightenment. Almost all the books on the Enlightenment have either ignored this issue or addressed it as a peripheral theme. The emphasis has been, rather, on the Enlightenment’s promotion of universal values for the peoples of the world. Let me offer some examples.

  Leonard Krieger’s Kings and Philosophers, 1689–1789 (1970) highlights the way the Enlightenment produced “works in which the universal principles of reason were invoked to order vast reaches of the human experience,” such as Rousseau’s “anthropological history of the human species,” Hume’s “quest for uniform principles of human nature,” and “the various tendencies of the philosophes’ thinking—skepticism, rationalism, humanism, and materialism.”12 Peter Gay’s The Enlightenment: An Interpretation (1966) is altogether about how “the men of the Enlightenment united on . . . a program of secularism, humanity, cosmopolitanism, and freedom . . . In 1784, when the Enlightenment had done most of its work, Kant defined it as man’s emergence from his self-imposed tutelage, and offered as its motto: Dare to know.”13 Norman Hampson’s The Enlightenment (1968) spends more time on the proponents of modern classifications of nature, particularly Buffon’s Natural History, but makes no mention of racial classifications or arguments opposing any notion of a common humanity.14

  Recent books are hardly different. Louis Dupré’s The Enlightenment and the Intellectual Foundations of Modern Culture (2004) traces our current critically progressive attitudes back to the Enlightenment “ideal of human emancipation.” Dupré argues, from a perspective influenced by Jürgen Habermas, that the original project of the Enlightenment is linked to “emancipatory action” today.15

  Gertrude Himmelfarb’s The Roads to Modernity: The British, French, and American Enlightenments (2004) offers a neoconservative perspective of the British and the American “Enlightenments” contrasted to the more radical ideas of human perfectibility and the equality of mankind found in the French philosophes. She brings up Jefferson’s hope that in the future whites would “blend together, intermix” and become one people with the Indians.16 She quotes Madison on the “unnatural traffic” of slavery and its possible termination, and also Jefferson’s proposal that the slaves should be freed and sent abroad to colonize other lands as “free and independent people.” She implies that Jef
ferson thought that sending blacks abroad was the most humane solution given the “deep-rooted prejudices of whites and the memories of blacks of the injuries they had sustained.”17

  Dorinda Outram’s The Enlightenment (1995) brings up directly the way Enlightenment thinkers responded to their encounters with very different cultures in an age characterized by extraordinary expeditions throughout the globe. She notes there “was no consensus in the Enlightenment on the definition of the races of man,” but, in a rather conjectural manner, maintains that “the idea of a universal human subject . . . could not be reconciled with seeing Negroes as inferior.” Buffon, we are informed, “argued that the human race was a unity.” Linnaeus divided humanity into different classificatory groups, but did so as members of the same human race, although he “was unsure whether pigmies qualified for membership of the human race.” Turgot and Condorcet believed that “human beings, by virtue of their common humanity, would all possess reason, and would gradually discard irrational superstitions.”18 Outram’s conclusion on this topic is typical: “The Enlightenment was trying to conceive a universal human subject, one possessed of rationality,” accordingly, it cannot be seen as a movement that stood in opposition to racial divisions.19 Roy Porter, in his exhaustively documented and opulent narrative, Enlightenment: Britain and the Creation of the Modern World (2000), dedicates less than one page of his 600+ page book to discourses on “racial differentiation.” He mentions Lord Kames as “one of many who wrestled with the evidence of human variety . . . hinting that blacks might be related to orang-utans and similar great apes.” Apart from this quaint passage, there is only this: “debate was heated and unresolved, and there was no single Enlightenment party line.”20

  In my essay, “Enlightenment and Global History,”21 I mentioned a number of other books which view the Enlightenment as a European phenomenon and, for this reason, have been the subject of criticism by contemporary multicultural historians who feel that this movement needs to be seen as global in origin. I defended the Eurocentrism of these books while suggesting that their view of the Enlightenment as an acclamation of universal values (comprehensible and extendable outside the European ethnic homeland) was itself accountable for the idea that its origins must not be restricted to Europe. Multicultural historians have merely carried to their logical conclusion the allegedly universal ideals of the Enlightenment. The standard interpretations of Tzvetan Todorov’s In Defence of the Enlightenment (2009), Stephen Eric Bronner’s Reclaiming the Enlightenment (2004), and Robert Louden’s The World We Want: How and Why the Ideals of the Enlightenment Still Eludes Us (2007),22 equally neglect the intense interest Enlightenment thinkers showed in the division of humanity into races. They similarly pretend that, insomuch as these thinkers spoke of “reason,” “humanity,” and “equality,” they were thinking outside or above the European experience and intellectual ancestry.

  What about Justin Smith, or, since he has not published in this field, the Left-liberal authors on this topic? The two best known sources are two anthologies of writings on race, namely Race and the Enlightenment: A Reader (1997), edited by Emmanuel Chukwudi Eze, and The Idea of Race (2000), edited by Robert Bernasconi and Tommy Lott.23 Eze gathers into a short book the most provocative writings on race by some Enlightenment thinkers (Hume, Linnaeus, Kant, Buffon, Blumenbach, Jefferson, and Cuvier). This anthology, valuable as it is, is intended for effect, to show how offensively racist these thinkers were. Eze does not disprove the commonly accepted idea that Enlightenment thinkers were proponents of a universal ethos (although, as we will see below, Eze does offer elsewhere a rather acute analysis of Kant’s racism). Bernasconi and Lott’s The Idea of Race is mostly a collection of 19th- and 20th-century writings, with short excerpts from François Bernier, Voltaire, Kant, and Blumenbach.

  The books that Malik mentions (see above) which connect the Enlightenment to racism are also insufficient: George Mosse’s Toward the Final Solution: A History of European Racism (1985) is just another book about European anti-Semitism, which directs culpability to the Enlightenment for carrying classifications and measurements of racial groups. David Goldberg’s Racist Culture (1993) is a study of the normalization of racialized discourses in the modern West in the 20th century.24

  There are, as we will see later, other publications that address this topic in varying ways, but, on the whole, the Enlightenment is normally seen as the most critical epoch in “mankind’s march” towards universal brotherhood. The Leftist discussion of racist statements relies on the universal principles of the Enlightenment. Its goal is to uncover and challenge any idea among 18th-century thinkers standing in the way of a future universal civilization. Leftist critics enjoy “exposing” white European males as racists and thereby re-appropriate the Enlightenment as their own from a cultural Marxist perspective. But what if we were to approach the racism and universalism of the Enlightenment from a New Right perspective that acknowledges straightaway the particular origins of the Enlightenment in a continent founded by Indo-European speakers?25

  This would involve denying the automatic assumption that the ideas of the philosophes were articulated by mankind and commonly true for every culture. How can the ideas of the Enlightenment be seen as universal, representing the essence of humanity, if they were expressed only by European men? The Enlightenment is a product of Europe alone, and this fact alone contradicts its universality. Enlightenment thinkers are themselves to blame for this dilemma expressing their ideas as if “for men of all times and places.” Johann Gottfried Herder (1744–1803), writing at the same time as Kant, did question the notion of a cosmopolitan world based on generic human values. He saw in the world the greatest possible variety of historical humans in different regions of the earth, in time and space. He formulated arguments against racial rankings not by questioning their scientific merits as much as their reduction of the diversity of humans to one matrix of measurement and judgment. It was illusory to postulate a universal philosophy for humanity in which the national character of peoples would disappear and each human on earth would “love each other and every one . . . being all equally polite, well-mannered and even-tempered . . . all philanthropic citizens of the world.”26

  Contrary to some interpretations, Herder was not rejecting the Enlightenment but subjecting it to critical evaluation from his own cosmopolitan education in the history and customs of the peoples of the earth. “Herder was among the men of the Enlightenment who were critical in their search for self-understanding; in short, he was part of the self-enlightening Enlightenment.”27 He proposed a different universalism based on the actual variety and unique historical experiences and trajectories of each people (Volk). Each people has its own particular language, religion, songs, gestures, legends, and customs. There is no common humanity but a division of peoples into language and ethnic groups. Each people is capable of achieving education and progress in its own way from its own cultural sources. He was opposed to the mixing of nations and races on the grounds that such mixing would destroy the different cultural characteristics and natural varieties of peoples.

  From this standpoint, the Enlightenment should be seen as an expression of a specific people, Europeans, made up of various nationalities but nevertheless inhabitants of a common civilization who were actually conceiving the possibility of becoming good citizens of Europe at large. In the words of Edward Gibbon, Enlightenment philosophers were enlarging their views beyond their respective native countries “to consider Europe as a great republic, whose various inhabitants have attained almost the same level of politeness and cultivation.”28

  Beyond Herder, we also need to acknowledge that the Enlightenment inaugurated the study of race from a rational, empirical, and secular perspective consistent with its own principles. No one has been willing to admit this because this entire debate has been marred by the irrational, anti-Enlightenment dogma that race is a social construct and that the postulation of a common humanity amounts to a view of human nature without racial d
istinctions. Contrary to Roy Porter, there was a party line, or, to be more precise, a consistently racial approach among Enlightenment thinkers. The same philosophes who announced that human nature was uniform everywhere, and united mankind as a subject capable of enlightenment, argued “in text after text . . . in the works of Hume, Diderot, Montesquieu, Kant, and many lesser lights” that men “are not uniform but are divided up into sexes, races, national characters . . . and many other categories.”29 But because we have been approaching Enlightenment racism under the tutelage of our current belief that race is “a social myth” and that any division of mankind into races is based on malevolent “presumptions unsupported by available evidence,”30 we have failed to appreciate that this subject was part and parcel of what the philosophes meant by “enlightenment.” Why is it so difficult to accept the possibility that 18th-century talk about “human nature” and the “unity of mankind” was less a political program for a universal civilization than a scientific program for the study of man in a way that was systematic in intent and universal in scope? It is quite legitimate, from a scientific viewpoint, to treat humans everywhere as uniformly constituted members of the same species while recognizing their racial and cultural variety across the world. Women were considered to be intrinsically different from men at the same time that they were considered to be human.

  Not being an expert on the Enlightenment, I recently found a book chapter titled “Human Nature” by Aaron Garrett in a two-volume work, The Cambridge History of Eighteenth-Century Philosophy (2006). There is a section in this chapter dealing with “race and natural character”; it is short, 20 pages in a 1,400-page work, but it is nevertheless well-researched, with close to 80 footnotes of mostly primary sources. One learns from these few pages that “in text after text” Enlightenment thinkers proposed a hierarchical view of the races. Mind you, Garrett is stereotypically liberal and thus writes of “the 18th century’s dubious contributions to the discussion of race.” He is startled by “the virulent denigrations of blacks . . . found in the works of Franklin, Raynal, Voltaire, Forster, and many others.” He also pretends that the racial ideas in these works are inconsistent with the scientific method, and makes the very unscientific error of assuming that there was an “apparent contradiction” with the Enlightenment’s notion of a hierarchy of races and its “vigorous attacks on the slave trade in the name of humanity.”