Areopagitica - John Milton

Summary

'Areopagitica' is a passionate prose polemic published by John Milton in 1644, arguing against the Licensing Order of 1643 issued by the English Parliament. This order required all books and pamphlets to be approved by a government censor before publication. Milton frames his argument as an address to Parliament, advocating for the freedom of speech and the press. He contends that pre-publication censorship is historically linked to the oppressive practices of the Inquisition and is detrimental to the pursuit of truth, the acquisition of knowledge, and the development of individual virtue. Milton argues that true virtue emerges from the ability to discern good from evil, which requires exposure to a wide range of ideas, not protection from them. He expresses profound faith that in a free and open encounter, truth will ultimately prevail over falsehood, and he urges Parliament to repeal the order to allow for intellectual freedom and the flourishing of a vibrant, learned society.

Book Sections

Name	Characteristics	Motivations
Parliament	The intended audience; the governing body of England, revered by Milton as championing liberty.	To maintain order, promote piety, and govern justly; to lead England towards greatness.
Censors/Licensers	Appointed officials responsible for approving publications before they can be printed.	To prevent heresy, sedition, and immorality; often characterized by Milton as narrow-minded or lazy.
Authors/Writers	Individuals who create and publish books and pamphlets.	To share knowledge, truth, and ideas; to contribute to public discourse and national enlightenment.
Readers/Citizens	The general populace who consumes written works.	To learn, grow in virtue, understand truth, and engage with diverse perspectives to form their own judgments.
Truth	An abstract concept; divine, inherently powerful, and ultimately victorious in open encounter.	To be discovered, to prevail over falsehood, and to enlighten humanity.
Falsehood/Error	The opposing abstract concept; ignorance, misinformation, or misleading doctrine.	To mislead, to obscure truth, and to hinder intellectual and moral progress.
Virtue	Moral excellence, developed through conscious choice and active experience.	To be cultivated through the active engagement with both good and evil, leading to genuine moral strength.

Section 1: The Address and the Praise of Liberty

Milton begins 'Areopagitica' with an elaborate and deferential introduction, directly addressing the English Parliament. He praises them for their wisdom, courage, and their efforts in advancing liberty and reformation in England. This rhetorical strategy is designed to gain their goodwill and demonstrate his loyalty before presenting his controversial argument. He presents himself not as a detractor, but as a devoted citizen offering counsel for the public good, emphasizing that his goal is to contribute to the true honor and freedom of the nation. He laments that a nation so dedicated to liberty would adopt a practice that stifles it, referring to the recent Licensing Order. He states his purpose clearly: to argue against this order, which he sees as an impediment to the very ideals Parliament claims to uphold.

Section 2: The Origin and History of Censorship

Milton delves into a historical analysis of pre-publication censorship, asserting that it is not an ancient or noble tradition, but a relatively recent innovation. He traces its origins not to the wise practices of classical antiquity or early Christianity, but to the Catholic Inquisition, particularly the Council of Trent. He portrays the Inquisition as a tyrannical and oppressive institution, suggesting that the English Parliament, by adopting censorship, is unwittingly aligning itself with the very forces of religious and intellectual repression that Protestants had fought against. He notes that ancient Greece and Rome, while they punished blasphemy and libel after publication, did not mandate pre-approval, implying that England is falling short of these classical ideals of intellectual freedom. This historical framing aims to discredit censorship by associating it with tyranny and foreign Catholic influence, which would have been deeply unpopular with the Protestant Parliament.

Section 3: The Ineffectiveness and Harm of Censorship (Part 1)

Milton argues that censorship is fundamentally ineffective in its stated goal of curbing vice or error. He contends that attempts to shield people from evil are futile, as human nature will always find ways to access prohibited ideas or behaviors. More profoundly, he argues that true virtue is not achieved by being ignorant of evil, but by confronting it and actively choosing the good. He famously states, "I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for, not without dust and heat." He believes that exposure to both good and evil, and the subsequent active discernment, builds stronger, more robust moral character. Furthermore, he makes a powerful metaphorical statement about books, declaring that "books are not absolutely dead things, but do contain a progeny of life in them to be as active as that soul whose progeny they are," and thus, "to kill a good book is almost as great a sin as to kill a man."

Section 4: The Ineffectiveness and Harm of Censorship (Part 2) - Impact on Knowledge and Authors

Building on his previous arguments, Milton emphasizes how censorship actively hinders the acquisition and dissemination of knowledge, which he sees as essential for human progress and the glory of a nation. He argues that all knowledge, even that which might seem dangerous or heretical, can be useful in the right context, citing the biblical example of Adam's knowledge of good and evil as a necessary part of his development. He criticizes the censors themselves, portraying them as often unqualified, ignorant, or biased individuals who, through their arbitrary judgments, insult the learned authors and stifle intellectual inquiry. He views the act of requiring a scholar to submit their work to a censor as demeaning and disheartening, discouraging the pursuit of truth and innovation. This suppression, he argues, leads to intellectual stagnation, turning a potentially vibrant nation of thinkers into a dull and conformist society.

Section 5: The Search for Truth and the Role of Providence

Milton then shifts to a more theological and philosophical argument about the nature of truth itself. He posits that truth is not something to be passively received or authoritatively dictated, but something that emerges from "a free and open encounter" of ideas. He uses the powerful metaphor of Truth being dismembered into scattered fragments by Falsehood, and humanity's collective task is to diligently gather and reassemble these pieces. This process, he argues, necessitates an environment of intellectual freedom where all ideas can be aired and debated. He expresses unwavering faith that, given a fair contest, Truth will always ultimately prevail over Falsehood: "Let her and Falsehood grapple; who ever knew Truth put to the worse, in a free and open encounter?" This conviction reflects his belief in divine providence, suggesting that God intends for humanity to actively and freely seek truth, rather than relying on external authorities to filter or control knowledge.

Section 6: The Vision of a Free England and Conclusion

In his concluding remarks, Milton offers a soaring vision of an England transformed by intellectual liberty. He imagines a nation "mewing her mighty youth, and kindling her undazzled eyes at the full midday beam," symbolizing a vigorous rebirth of intellectual and spiritual life. He believes that by allowing the free flow of ideas, England could become a beacon of learning and innovation for the world. He makes a final, impassioned appeal to Parliament, urging them to reconsider the Licensing Order and to trust in the wisdom and discerning capacity of their own citizens. He contends that true liberty encompasses the freedom of thought and expression, and that by granting this freedom, Parliament would not only uphold their earlier promises of reform but also truly establish England as a progressive, enlightened, and virtuous commonwealth.

Literary Genre

Prose polemic, political treatise, rhetorical argument, essay.

Author Facts

• John Milton (1608-1674) was a renowned English poet and intellectual.
• He is best known for his epic poem Paradise Lost, published in 1667, which retells the biblical story of the Fall of Man.
• Milton was a prominent figure in the English Civil War era, serving as a civil servant (Secretary for Foreign Tongues) for the Commonwealth of England under Oliver Cromwell.
• He was a staunch republican, advocating for various freedoms including religious freedom, divorce (on grounds beyond adultery), and freedom of the press.
• He became completely blind in 1652 but continued his prolific writing by dictating his works to amanuenses.

Morale

The primary moral or message of 'Areopagitica' is the absolute necessity of intellectual liberty and freedom of speech. Milton argues that censorship is not only ineffective in suppressing vice but actively detrimental to the pursuit of truth, the acquisition of knowledge, and the development of individual virtue. He champions the idea that individuals must be exposed to a wide array of ideas, both good and bad, to develop true moral strength and discernment. Ultimately, he posits that truth is robust and will always prevail in a free and open encounter, making censorship an unnecessary and harmful impediment to human progress and divine purpose.

Curiosities

• Defiance in Publication: Milton published 'Areopagitica' without obtaining a license, directly defying the very law he was arguing against. This act was a bold statement of his conviction.
• Classical Title: The title 'Areopagitica' is derived from the Areopagus, a hill in ancient Athens where the highest judicial court met. It specifically alludes to Areopagiticus, a speech by the Athenian orator Isocrates (c. 355 BCE), which urged a return to traditional Athenian values and a purer form of democracy. Milton's choice of title thus invokes classical ideals of public discourse and civic responsibility.
• Limited Immediate Success: Despite its powerful rhetoric, 'Areopagitica' was largely unsuccessful in its immediate aim; the Licensing Order was not repealed until 1695, long after Milton's death. However, its profound influence on later arguments for freedom of the press and speech is undeniable, making it a foundational text for liberal thought.
• Personal Experience: Milton's own prior experiences with censorship likely fueled his passion for 'Areopagitica'. His earlier pamphlets advocating for divorce had been met with delays and resistance from licensers, giving him firsthand experience of the frustrating and arbitrary nature of the system.
• Caveats to Freedom: While Milton's argument for freedom of speech is expansive, it's worth noting that even he, a product of his time, included some caveats. He suggested that certain doctrines, like Catholicism (which he viewed as idolatrous and a threat to the state) or outright blasphemy, might still warrant some restriction. This reflects the complex religious and political landscape of 17th-century England.