- Feb 5, 2002
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During my graduate studies, I took a long tour through modern and post-modern social philosophy. This included thinkers such as Machiavelli, Hobbes, Descartes, Bacon, Rousseau, Locke, Kant, Hegel, Nietzsche, and Marx, among others. I did this for the sake of gaining a better handle on the historical backdrop of Catholic social teaching, particularly the contributions of Pope Leo XIII. Two things struck me about these philosophers at the time.
First, the way the intellectual architects of the modern and post-modern periods saw social reality was logically coherent with the way a fallen (and not redeemed) intellect would see it. After departing from the intellectual coherence of medieval scholastic cosmology, the historical state of lived human experience produced massive cognitive dissonance for philosophers in the modern period. The modern turn was, among other things, a turn away from abstract thought toward the material problems of human existence. My first takeaway was that only fallen intellects would try to solve a fundamentally moral problem with a material solution.
Continued below.
whatweneednow.substack.com
First, the way the intellectual architects of the modern and post-modern periods saw social reality was logically coherent with the way a fallen (and not redeemed) intellect would see it. After departing from the intellectual coherence of medieval scholastic cosmology, the historical state of lived human experience produced massive cognitive dissonance for philosophers in the modern period. The modern turn was, among other things, a turn away from abstract thought toward the material problems of human existence. My first takeaway was that only fallen intellects would try to solve a fundamentally moral problem with a material solution.
Continued below.
Critical Theory and the Politics of Divine Love, Part 1
Michel Therrien examines cultural resistance to hierarchies of dependency