John Henry Newman’s Clash with the Heritage of Modernity
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2022-06-22
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Abstract
Modernity at its very beginning promised a great deal in terms of progress in all areas of human endeavours. The founding fathers of modernity sought a break with the past (i.e. from absolutism, fundamentalism, traditionalism, collectivism, and religiosity) and to set humanity on the rails of progress guided by or based on reason against any transcendent foundation or principles. Modem thinkers reinterpreted culture, history, human nature, human destiny, religion, politics and their relations and ushered in new ideas that constitute the heritage of modernity. Modernity as a project has many bright sides. However, modernity has its dark sides that are the consequences of its ideas. Beginning from the French Revolution to the Second World War, the birth of ideological movements like socialism and communism to the totalitarian regions of the nineteenth and twentieth centuries, the reductionism of naturalism, scientism, rationalism, individualism, subjectivism, and liberalism that characterize contemporary culture to all forms of dehumanization/alienation are consequences of modernity. Liberalism and secularisation emerged to become the mode of modernity’s expression. By the eighteenth century, its influence was relatively comprehensive. The traditional separation of religion and politics through secularisation progressively resulted in rejection, elimination of religion in the public sphere (and conferred to private domain) and the separation of truth from politics and religion. Newman came clashing with the heritage of modernity. However, Newman did not merely disavow modernity (secularisation and liberalism). Instead, he adopted a critical attitude in the attempt to reconstruct modernity.
Christianity in particular, the fulfilment of that vision meant the direct intervention of God in history - the incarnation for human salvation. That presupposes the Fall of man (original Sin) and a unique understanding of the human person/nature. Within the province of this belief, Newman locates both the necessity, origin, and purpose of religion and politics. However, for Newman, religion is situated within the internal and subjective experience of conscience. Politics is situated within the boundary of reason. Religion and politics are united in the human subject. Thus, politics should be grounded on the holistic understanding of the human person in relation to God.
In the light of the preceding, the main challenge facing contemporary society and political philosophy is reconstructing the relationship and foundation of religion and politics that is true to the proper understanding of the human person and human destiny. This dissertation defends the thesis that Newman’s notion of truth seems to promise and provide a firm foundation for human existence, progress, fulfilment, and the organisation of human activities that appeal to faith and reason and consonant with the proper understanding and experience of the human person as an integrated being. That such a promise is not a mere sentiment of faith or the illusions of reason, Newman develops an epistemology to justify belief in God, religious belief, the existence of truth, the origin, nature and purpose of religion consonant with the understanding of man as an integrated being.
This dissertation consists of four chapters that reflect the main themes of issues analysed and reconstructed. In the first segment of chapter one, I will attempt to sketch the main aspects of modernity. Then, an attempt to describe the modern world as Newman experienced it, partly reflected in his criticisms of modern ideas. The second segment of this chapter looks at the consequences of modernity. That provides the background to the thoughts of Newman and shows that his ideas were a response to his time. That would be followed by a brief look at the contemporary discourse in religion, politics and truth. This is important to show the relevancy of Newman’s thought and the application of Newman’s insights to some contemporary issues.
The second chapter explores what sources or causes Newman indicated as responsible for the modern situation. This chapter further looks at Newman’s response to the challenges of modernity, beginning with his proposal of a modified epistemology that suggests where he thinks the problem with modernity fundamentally lies. Newman’s epistemology forms the foundation of his ideas as part of the response to the challenges of modernity. The epistemological foundation serves as a prism for a better understanding of his ideas and a springboard that Newman uses to extend further his response to other domains of culture affected by modernity. Chapter three explores Newman’s notion of faith and reason as independent and complementary sources of knowledge in their own right. His understanding of the relationship between faith and reason flows his epistemology. The conception of faith and reason for Newman has implications. That is reflected in his notion of truth. The fourth chapter of this dissertation is a direct consequence or relevance of his ideas or thoughts. The specific areas covered are religion and politics. The explication of these concepts (i.e., religion and politics) indirectly reveals Newman’s idea of the human person, human nature and society as an integrated whole.
Regarding religion, the aim is to synthesize and present Newman’s view of the nature and origin of religion and its epistemic value as the basis of its relations to politics and life in general. Therefore, Newman's social and political thoughts are the consequences of his religious underpinnings. That reflects that Newman’s understanding of politics flows from his understanding of (divine) truth, human nature, and the commitment it engenders. Therefore, it is vital to have a notion of truth and to establish why the truth matters not only in religion and politics but generally in life. Hence, when every aspect of our lives has been appropriately integrated into a perfect whole, humans and society should reflect this truth. That might be the most challenging chapter as we continue to search for a better model for the interactions between religion and culture today.
Description
Wydział Filozofii, Instytut Filozofii; promotor: prof. Jan Kłos