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B ecause he was a profound and ironie critic of nineteenthcentury bourgeois society, Charles Baudelaire has become a privileged figure for contemporary Marxist and radical political criticism.2 However, what this socially-concemed scholarship frequently overlooks is the fact that one of Baudelaire's central condemnations of his era, namely, his disdain for its mystified optimism in the possibilities of human progress, has a decidedly religious, and particularly J ansenist, foundation.3 The progressive political and social theories of the nineteenth-century were informed by a faith in rationality and a belief in humanity 's natural and innate goodness. Thus, these theories, of necessity, denied the principle of original sin. It is because of this that, within the poet's politics and his aesthetics (bath of which depended upon the originary division, duality, and difference deriving from the Fall), such theories would fail in practice. Such a position is unequivocally asserted in the conclusion of Baudelaire 's review of the masterwork of nineteenth-century progressive idealism, Victor Hugo 's

Baudelaire's Cruel Charity: Encountering the Poor in the Petits Poèmes en Prose