Peter A. Redpath on Metaphysics, Science, & Wisdom

A Not So Elementary Christian Metaphysics“4. Why recovering a proper understanding of metaphysics is essential to restoring a proper understanding of philosophy, science, and their essential relation to wisdom.

In my opinion, the disembodied reason of Descartes, the depersonalized, collectivist reason promoted by Rousseau, and the anti-contemplative reductionism of modern and contemporary physical ‘science’ falsely-so-called are foundational elements of the murderous depersonalization promoted by modern utopian, and scientific, socialism like Nazism, Fascism, and Marxism. Having a view of human reason totally out of contact with reality, these thinkers and the Enlightenment socialists they spawned, had no way of properly understanding real, individual, human relationships: individual, free, rational, living, loving acts. They had no way of comprehending human beings as metaphysical, contemplative beings, or moral or political agents. According to all these thinkers, outside of mathematically-measurable data, or mechanistically or socialistically controlled events, no truth exists about the physical universe that real human beings inhabit and no real relations that exist in that world are comprehensible.

For the purpose of understanding the main arguments of this book, need exists to comprehend that the metaphysical principles that underlie the prevailing, contemporary, Western understanding of science and its development are not philosophical. They are sophistic principles of human nature, conscience, and natural law; chiefly ideological, propagandistic, principles derived from Rousseau’s sophistic, utopian dream of human nature, science, and happiness. Strictly speaking, no rational justification exists to reduce the whole of philosophy, science, wisdom, and truth to the procedures of the contemporary social system of mathematical physics. Such a reduction is founded upon a rationally unjustified assumption, nothing else.

Hence, if we want to transcend this fundamentalistic, Enlightenment mindset, and the murderous, utopian socialism that exists chiefly to justify it, in place of the disordered understandings of human reason that Enlightenment intellectuals mistakenly claimed to be the metaphysical foundations of philosophy, science, wisdom, and truth, then the acting person (the sentient, embodied individual actively engaged in free, personal, living relationships) must once again become a founding, metaphysical principle of philosophy, science. In place of some collectivist mass, disembodied spirit, or collection of mechanistically-controlled individuals as the foundation of scientific understanding, to re-establish the proper union between wisdom and science, the West needs to re-establish primacy of the individual, sentient being engaged in personal action as a first principle of knowing, truth, science, philosophy, and wisdom.

Moreover, need exists to recognize that our contemporary Western educational institutions and the socialist political regimes that give birth to and support these gulags are necessary effects of the application to the practical order of Enlightenment sophistry about the nature of philosophy, science, wisdom, and truth: of the political attempt to reduce the whole of knowledge to a social-system-science of historically-emerging clear and distinct ideas.

In short, mainly under the influence of Descartes’s and Rousseau’s disordered metaphysical understandings of science, philosophy, wisdom, and truth, the Enlightenment project unwittingly gave birth to educational institutions that are institutes of sophistry, essentially socialistic forms of propaganda and secularized fundamentalism. These arose as the necessary means for engendering a poetic, metaphysical myth in the form of utopian history that the story, ‘narrative,’ of the birth and the development of the practical science of modern physics, which only the socialistically-minded, mathematical physicist, like a shaman, can supposedly comprehend.

Under the influence of Descartes, Rousseau, and their progeny, modern physics sought to be intellectually all-consuming, to be the only form of human learning, of human truth. No rational argument can justify this quixotic quest. So, the modern ‘scientific’ spirit turned to poetic myth, sophistry, fairy-tale history, and fundamentalistic spirituality to create the metaphysical arguments it needed rationally to justify its all-consuming nature. In practical terms, this means that, if universities are primarily institutes of higher education, and metaphysics is the highest form of natural human education, the modern scientific spirit necessarily inclined Western intellectuals to create propaganda institutes, and political regimes that support the existence of such institutes, to justify modern mathematical physics’ false claim that it is the only form of human knowledge, science, and wisdom about the universe.

Most critics of modernity today correctly call these neo-gnostic, fundamentalistic, principles ‘secular humanism.’ Precisely speaking, they wrongly call them ‘philosophy,’ ‘science.’ Educationally, under the influence of Rousseau, these sophistic principles maintain that all learning is revelation, or disclosure, of the something that replaces the traditional Western creator-God, of something they call the ‘human spirit.’ By ‘human spirit’ they mean a universal scientific spirit (the spirit of progress, true human freedom, the human project: the utopian-socialist will-to-power) that grows by first revealing itself in forms of backward Scriptural writings and organized religious practices: the same sort of universal, anti-Catholic, anti-Semitic spirit that was a main cause of the development of Fascism, Nazism, and Marxism.

For their adherents, metaphysics is the epic poetic story, an Enlightened, fairy-tale history, about the evolution, or emergence, of human consciousness, the universal human spirit (‘true science’) from backward states of selfishness and primitive religions like Judaism and Catholicism, to that of a new political world order dominated by Enlightenment systematic science and the religion of love of humanity, ‘secular humanism.’ And tolerance is this mythical history’s chief engine of progress, story-telling, and means of reading history.

The means of such emergence consists of a synthesis of what Rousseau calls the ‘voice of conscience’ (which he conflates with natural law) and poetic enthusiasm, or, more simply, ‘tolerance,’ an increasingly inclusive socialist feeling for love of humanity, an increasing willingness to incorporate all human differences into a higher state of socialist, political consciousness as a means for achieving the political goal of a world socialism: for everyone to think in the same neo-Averroistic way Enlightened intellectuals think.

Traditional Western universities, classical liberal arts, the classical understanding of philosophy, natural law, individual liberty, the dignity of the individual human being, and republican government, individual rights, and families are unsuitable handmaidens for generating, growing, and sustaining these myths. Needed are imperious, centralized bureaucracies.

St Thomas Aquinas Framed and Labeled TSCTo defeat these myths, Westerners need (1) a radically different approach to philosophy and science: one that insists on the existence of forms in physical things, including that of a soul within the human person; and (2) a return to an educational philosophy rooted in human beings possessing human faculties that become maturely developed through human habituation.

A necessary condition for the start of such a recovery program is that, like the utopian addicts we are, Westerners must bottom out and recognize that (1) what my friend and colleague John N. Deely rightly calls ‘postmodernism falsely-so-called’ is simply modernism on steroids and essentially out of touch with reality; and (2) we cannot build, or recover, a culture based upon the conviction that no real communication exists between substances. As Deely well says in a recent monograph, Semoitic Animal: A Postmodern Definition of ‘Human Being’ Transcending Patriarchy and Feminism, ‘Just as in politics you cannot effect a revolution and at the same time preserve the ancient regime, so in intellectual culture you cannot develop what is new simply by repeating what is old.”

If we want to transcend depersonalization in contemporary science, we have to transcend the Babelism of modern thought that is essentially related to the denial of the existence of individually existing human beings naturally capable of communicating with each other independently of social science and the utopian, socialist state. We have to restore wisdom to science because, absent wisdom, strictly speaking, science cannot be science. In such a situation, scientific reason becomes displaced by sophistry, intellectual malpractice, propaganda, myth: utopian dreams.”

– Peter A. Redpath, A No-So-Elmentary Christian Metaphysics – 


 

– Lucas G. Westman

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