"CULTURES spring from religions; ultimately the vital force which maintains any culture is its philosophy, its attitude toward the universe; the decay of a religion involves the decay of the culture corresponding to it—we see that most clearly in the breakdown of Christendom today. The bad work begun at the Reformation is bearing its final fruit in the dissolution of our ancestral doctrines—the very structure of our society is dissolving."
~Hilaire Belloc: The Great Heresies, Chap. III.
Showing posts with label religion. Show all posts
Showing posts with label religion. Show all posts
Thursday, October 12, 2017
Tuesday, March 29, 2016
"But with what religion can Science conflict"
“YOU can hardly get an allusion to the evolutionist writers (in this country it is always Darwin) without the same idea cropping up: “The Conflict of Science with Religion.” But with what religion can Science conflict save Bibliolatry? On every side the recent presence of that strange worship—and even its present lingering—is taken for granted.”
~Hilaire Belloc: Survivals and New Arrivals.
~Hilaire Belloc: Survivals and New Arrivals.
Saturday, May 31, 2014
Civil Liberty
"IN PRACTICE the area of such “civil liberty” in a healthy and politically free State, the proportion of acts which the individual or the corporation may perform at will, without restriction by the State, is always very large. It always includes by far the greater part of one’s daily activities, at any rate in normal times; and we regard the extension of this “civil liberty,” quite apart from national or political liberty, as a good; we jealously watch encroachments upon it as dangerous, that is, as liable to produce great evil, for four reasons:─
"First, we know by our reason that the State is not an end in itself, but only exists for the happiness of the members—real bodies and soul—that make it up. Therefore each must have the power of testifying to the success or failure of state measures towards that end, and of himself furthering it.
"Secondly, we discover by experiment and from the example of history how necessary to the health of the State as a whole, how necessary to its vigorous common life, is this power of reaction within it.
"Thirdly, we all know that there is in human nature a defect of tyranny—the love of “running other people,” of seeing them obey you. Therefore the human agent of civil authority must be subject himself to restriction and limits as of appointment or custom.
"Lastly, one of the attributes of a conscious individual being is the desire and instinct, or what might be called (without too much exaggeration), the sheer necessity for self-expression. An undue restriction exasperates this instinct and forbids the satisfaction of this desire. In so much it warps and weakens and inflames the individual, makes him unhappy and defeats the end for which the State itself exists, which is the happiness of its members.
"Now civil liberty being of this nature, and being by common consent good, and any unnecessary loss of it an evil, it will at once be granted that the imposition of a special form of thought or philosophic expression upon the mass of free men against their will, is a restriction of the gravest kind. In common (and true) language, it is tyranny."
~Hilaire Belloc: from Religion and Civil Liberty.
"First, we know by our reason that the State is not an end in itself, but only exists for the happiness of the members—real bodies and soul—that make it up. Therefore each must have the power of testifying to the success or failure of state measures towards that end, and of himself furthering it.
"Secondly, we discover by experiment and from the example of history how necessary to the health of the State as a whole, how necessary to its vigorous common life, is this power of reaction within it.
"Thirdly, we all know that there is in human nature a defect of tyranny—the love of “running other people,” of seeing them obey you. Therefore the human agent of civil authority must be subject himself to restriction and limits as of appointment or custom.
"Lastly, one of the attributes of a conscious individual being is the desire and instinct, or what might be called (without too much exaggeration), the sheer necessity for self-expression. An undue restriction exasperates this instinct and forbids the satisfaction of this desire. In so much it warps and weakens and inflames the individual, makes him unhappy and defeats the end for which the State itself exists, which is the happiness of its members.
"Now civil liberty being of this nature, and being by common consent good, and any unnecessary loss of it an evil, it will at once be granted that the imposition of a special form of thought or philosophic expression upon the mass of free men against their will, is a restriction of the gravest kind. In common (and true) language, it is tyranny."
~Hilaire Belloc: from Religion and Civil Liberty.
Thursday, January 30, 2014
Science and Religion
THERE IS an issue set between science and religion; that is, a conflict. On this, modern men have no doubt. Now what is that issue? We must try and define it or we cannot deal with it.
There is no conflict between two abstract conceptions which may be labeled, the one “Science”, the other “Religion”. If we mean by “Science” the body of ascertained and measurable physical things, and by “Religion” a sentiment of awe towards something adored and the acceptation of moral commands recognized by all men through the conscience, the two sets of ideas can hardly conflict, because they are not in touch with one another. It is true that the body of ascertained physical things may include facts—such as madness—which preclude freewill and therefore deny morals where these facts apply; but as between the vague sentiment to which men attach the word “Religion” in general, and a body of ascertained physical facts, there is no issue.
But a conflict arises at once when we attach to religion a particular meaning including certain affirmations in contradiction to ascertained physical facts, or when we mean by “Science”, not the body of ascertained physical facts but a whole method of regarding cause and effect and the nature of the world. Of the first form of conflict the most obvious is the conflict between an historical affirmation imposed by some religion and an ascertained fact contradictory of the affirmation. For instance, if a man’s religion includes the affirmation that man first appeared on the earth six thousand years ago, there is a mass of ascertained fact which makes this statement so improbable that it may be called impossible. Of the second form of conflict, the most obvious example is the denial by the scientists (in practice) of miracle, that is, of interruption in the sequence of observed physical cause and effect.
But the real issue lies not in some logical differences of this kind, but between two opposing moods, from which proceed (and which are partly caused by them) two opposing methods of attaining Reality; of discovering Truth; of Believing. For when modern men say, “Science says this,” they mean by “Science”, not the body of ascertained fact but a whole method of arriving at truth, and what is more, a whole state of mind inimical to another state of mind, also existing in the modern world. They mean “the scientific spirit” as opposed to that other spirit, or mood, which may best be called “the religious spirit”. Between these two things there is indeed a conflict, and it will act with increasing violence until one or the other conquers, or until the two separate so thoroughly as to dominate separate sections of mankind.
The scientific spirit, then, relies on the authority of certain dogmas. These dogmas scientists rarely explain or even attempt to base upon reason. The scientists take them for granted and is angry to hear any contradiction of them. The first and most important of these dogmas is the unity or self-sufficiency of the material universe and therefore the immutability of sequence in cause and effect. The second dogma is that the only form of proof certainly acceptable to the reason of man is proof through things measurable, proof capable of repetition and therefore of test by experience. Truth this ascertained (says the scientific spirit) is certain; all other affirmations are negligible. Such is the authority from which the Scientific Spirit derives its creed.
The Religious Spirit, on the other hand, relies on a personal judgement whereby it accepts the authority of an Institution, a book, or a spiritual intuition. Its conclusions are not subject to any universal test, as are those of the scientific spirit. It says, “This institution is holy and clearly speaks with a Divine voice” or “This book contains all important truth” or “I once experienced this or that within. Such an experience stands fast and nothing external can overthrow it.”
Now as between these two, since there is conflicting authority; there is conflicting method; the scientific spirit deals with a number of isolated phenomena, as it proceeds in its investigation, sets out on a number of divergent lines. It produces the specialist who is not to be contradicted by who cannot co-ordinate his results with other specialists, save at the very beginning of his journey. The religious spirit on the other hand relies on a general judgement . The first deals in what may be called differentials, and indefinitely large and increasing number of separately acquired truths. The second deals with integration. The first tends to the error of confusing hypothesis with fact. The second tends to strict deduction from what it is sure of, and there the error of deducing an apparently certain conclusion from insufficient premises.
An example of the first error was the affirmation of Natural Selection as the agent of growth. It was but an hypothesis; common sense could see that it was not at work in the real world (an acorn does not become an oak by natural selection) and also that it was in contradiction with the first laws of arithmetic: for with every succeeding generation selective advantage diminishes in geometrical proportion. An example of the second for of error is the statement that because men are born equal, therefore each is equally fitted to decide upon affairs of state.
The quarrel between these two moods, (1) religious appreciation or apprehension, doctrine appealing to the revelation of conscience has discovered to be supreme, and (2) doctrines derived from the unproved postulates of the Scientific Spirit, spreads, as time proceeds throughout all the activities of human life. For example, the good of the body is a thing appreciable to all and measurable by all, the physical facts in connection with it can be affirmed without hesitation and receive universal acceptance. Thus, physical pain is an evil, whatever relieves it must therefore be a good. The scientific spirit tends in this particular department to the limitation of childbearing, to the painless murder of those suffering from a painful and incurable disease.
There is no doubt whatever on the facts. They who maintain that pain must be borne, though avoidable, and that life is sacred, reply upon some authority not subject to immediate physical and universally accepted experiment. Each sort of man is equally certain of his position; each must become the mortal enemy of the other; for each is inevitably compelled to combat the activity of the other as being something abominable. He who defends the thesis that we must for spiritual reasons, submit to pain and permit others to suffer it, is abominable to the scientific spirit. He who would put to death the incurable, sterilize the unfit, sacrifice traditional morals in the effort to relieve pain, or raise the average of health, is, to his religious opponent, diabolical.
As with this example, so with all others. To the scientific spirit marriage is a contract, necessarily tending to be more and more easily terminable at will. To the religious spirit marriage is a sacrament; desecrated if it be reduced to a mere contract like other terminable human contracts. To the scientific spirit in history, the document is conclusive, tradition and our common sense are negligible. To the religious spirit in the whole known nature of man is called in as witness to fact, and the document is always suspect and weak compared with that integration. To the scientific spirit positive affirmation upon beauty and the plastic arts or upon morals is absurd. To the religious spirit such affirmation is the upholding of essential and central truth.
I have said that the conflict is certain to increase. It will increase in area and violence. Those who, from a weakness of soul, like to believe that there can be a reconciliation between such opposites have not considered the nature of the case. Those who believe that the battle is already won, do not understand their opponents. They are under-estimating their enemies. In this country, with much the greater part of men today, or at least with much the greater part of men who think clearly and closely upon these affairs, the battle does seem at lest three-quarters won by the scientific spirit, and the remainder of the action will be no more than the “cleaning up” which follows successful assault.
I make no doubt that the future upon these affairs, when we consider Western civilization as a whole, will gravely disappoint this view. The religious spirit has begun its counter-offensive. On the ultimate effect of this I will prophesy nothing. But that such a reaction is now in progress—and increasingly formidable—should be apparent to anyone who can look beyond the boundaries of his own nation.
~Hilaire Belloc: In American Review, Feb. 21-27 issue, 1934.
There is no conflict between two abstract conceptions which may be labeled, the one “Science”, the other “Religion”. If we mean by “Science” the body of ascertained and measurable physical things, and by “Religion” a sentiment of awe towards something adored and the acceptation of moral commands recognized by all men through the conscience, the two sets of ideas can hardly conflict, because they are not in touch with one another. It is true that the body of ascertained physical things may include facts—such as madness—which preclude freewill and therefore deny morals where these facts apply; but as between the vague sentiment to which men attach the word “Religion” in general, and a body of ascertained physical facts, there is no issue.
But a conflict arises at once when we attach to religion a particular meaning including certain affirmations in contradiction to ascertained physical facts, or when we mean by “Science”, not the body of ascertained physical facts but a whole method of regarding cause and effect and the nature of the world. Of the first form of conflict the most obvious is the conflict between an historical affirmation imposed by some religion and an ascertained fact contradictory of the affirmation. For instance, if a man’s religion includes the affirmation that man first appeared on the earth six thousand years ago, there is a mass of ascertained fact which makes this statement so improbable that it may be called impossible. Of the second form of conflict, the most obvious example is the denial by the scientists (in practice) of miracle, that is, of interruption in the sequence of observed physical cause and effect.
But the real issue lies not in some logical differences of this kind, but between two opposing moods, from which proceed (and which are partly caused by them) two opposing methods of attaining Reality; of discovering Truth; of Believing. For when modern men say, “Science says this,” they mean by “Science”, not the body of ascertained fact but a whole method of arriving at truth, and what is more, a whole state of mind inimical to another state of mind, also existing in the modern world. They mean “the scientific spirit” as opposed to that other spirit, or mood, which may best be called “the religious spirit”. Between these two things there is indeed a conflict, and it will act with increasing violence until one or the other conquers, or until the two separate so thoroughly as to dominate separate sections of mankind.
The scientific spirit, then, relies on the authority of certain dogmas. These dogmas scientists rarely explain or even attempt to base upon reason. The scientists take them for granted and is angry to hear any contradiction of them. The first and most important of these dogmas is the unity or self-sufficiency of the material universe and therefore the immutability of sequence in cause and effect. The second dogma is that the only form of proof certainly acceptable to the reason of man is proof through things measurable, proof capable of repetition and therefore of test by experience. Truth this ascertained (says the scientific spirit) is certain; all other affirmations are negligible. Such is the authority from which the Scientific Spirit derives its creed.
The Religious Spirit, on the other hand, relies on a personal judgement whereby it accepts the authority of an Institution, a book, or a spiritual intuition. Its conclusions are not subject to any universal test, as are those of the scientific spirit. It says, “This institution is holy and clearly speaks with a Divine voice” or “This book contains all important truth” or “I once experienced this or that within. Such an experience stands fast and nothing external can overthrow it.”
Now as between these two, since there is conflicting authority; there is conflicting method; the scientific spirit deals with a number of isolated phenomena, as it proceeds in its investigation, sets out on a number of divergent lines. It produces the specialist who is not to be contradicted by who cannot co-ordinate his results with other specialists, save at the very beginning of his journey. The religious spirit on the other hand relies on a general judgement . The first deals in what may be called differentials, and indefinitely large and increasing number of separately acquired truths. The second deals with integration. The first tends to the error of confusing hypothesis with fact. The second tends to strict deduction from what it is sure of, and there the error of deducing an apparently certain conclusion from insufficient premises.
An example of the first error was the affirmation of Natural Selection as the agent of growth. It was but an hypothesis; common sense could see that it was not at work in the real world (an acorn does not become an oak by natural selection) and also that it was in contradiction with the first laws of arithmetic: for with every succeeding generation selective advantage diminishes in geometrical proportion. An example of the second for of error is the statement that because men are born equal, therefore each is equally fitted to decide upon affairs of state.
The quarrel between these two moods, (1) religious appreciation or apprehension, doctrine appealing to the revelation of conscience has discovered to be supreme, and (2) doctrines derived from the unproved postulates of the Scientific Spirit, spreads, as time proceeds throughout all the activities of human life. For example, the good of the body is a thing appreciable to all and measurable by all, the physical facts in connection with it can be affirmed without hesitation and receive universal acceptance. Thus, physical pain is an evil, whatever relieves it must therefore be a good. The scientific spirit tends in this particular department to the limitation of childbearing, to the painless murder of those suffering from a painful and incurable disease.
There is no doubt whatever on the facts. They who maintain that pain must be borne, though avoidable, and that life is sacred, reply upon some authority not subject to immediate physical and universally accepted experiment. Each sort of man is equally certain of his position; each must become the mortal enemy of the other; for each is inevitably compelled to combat the activity of the other as being something abominable. He who defends the thesis that we must for spiritual reasons, submit to pain and permit others to suffer it, is abominable to the scientific spirit. He who would put to death the incurable, sterilize the unfit, sacrifice traditional morals in the effort to relieve pain, or raise the average of health, is, to his religious opponent, diabolical.
As with this example, so with all others. To the scientific spirit marriage is a contract, necessarily tending to be more and more easily terminable at will. To the religious spirit marriage is a sacrament; desecrated if it be reduced to a mere contract like other terminable human contracts. To the scientific spirit in history, the document is conclusive, tradition and our common sense are negligible. To the religious spirit in the whole known nature of man is called in as witness to fact, and the document is always suspect and weak compared with that integration. To the scientific spirit positive affirmation upon beauty and the plastic arts or upon morals is absurd. To the religious spirit such affirmation is the upholding of essential and central truth.
I have said that the conflict is certain to increase. It will increase in area and violence. Those who, from a weakness of soul, like to believe that there can be a reconciliation between such opposites have not considered the nature of the case. Those who believe that the battle is already won, do not understand their opponents. They are under-estimating their enemies. In this country, with much the greater part of men today, or at least with much the greater part of men who think clearly and closely upon these affairs, the battle does seem at lest three-quarters won by the scientific spirit, and the remainder of the action will be no more than the “cleaning up” which follows successful assault.
I make no doubt that the future upon these affairs, when we consider Western civilization as a whole, will gravely disappoint this view. The religious spirit has begun its counter-offensive. On the ultimate effect of this I will prophesy nothing. But that such a reaction is now in progress—and increasingly formidable—should be apparent to anyone who can look beyond the boundaries of his own nation.
~Hilaire Belloc: In American Review, Feb. 21-27 issue, 1934.
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