Austin Hall Library

Change Won't Make Us Happy; It Will Make Us Nostalgic

This image is by Shepard Fairey and it pointedly captures the visceral impression one gets when one thinks of the current presidential campaign of this candidate. The Obama campaign has been very effective at presenting him as the candidate of "change" and "progress", and it seems to have taken hold at a popular level.

This infatuation with progress reminds me a bit of the "progressivism", I previously mentioned here--a sort of liberation from the fading restraints of the past, the idea that things newer are better, and an uncritical devotion to the applied sciences.

In any event, this post is not about politics or the evils of scientism. It is a cautionary reminder that, while the idea of substantial change in any context may have its attractions, it is always a destabilizing force in society. In fact, "dismay at massive change," contends David Lowenthal in The Past is a Foreign Country, "stokes demand for heritage." History reminds us, it seems, that when change and national obsession with progress tend to disorient and dehumanize people, they seek shelter in history and memory. In times of disruption, according to Lowenthal, artifacts of the past appear like "remnants of stability" to those who seek reassurance.   

When change in society is needed (and it sometimes is), it should be kept in mind that people need reassuring images of tradition and the past. That is why so many resources, public and private, are directed toward historic preservation and reconstruction of icons of our country's origins. The past offers us havens of order, tradition, and stability that counter the depersonalization brought about by change and obsession with progress. 

Read Lowenthal and beware of vague appeals for change and any idea that progress, whether industrial, technological, or otherwise, is always a good thing. Perhaps each year, of the last twenty years of my life, I have become more efficient, while consequently becoming less free.

Advanced Level St. Thomas Aquinas

Some important suggestions for those who are ready to read St. Thomas:

Summa Theologica (This is the masterwork of perhaps the greatest mind the Western world ever produced. The excellence of thought and clarity of expression alone are reasons to read and reread this incredible text. This particular five-volume set is a fine translation by the Fathers of the English Dominican Province and Amazon has the hardback version on for a great price.). On Being and Essence (A dense and very significant set of complex arguments concerning the nature of essence, being, and existence. It is actually available in an online version here.). On Human Nature (An important study on the nature and essence of the soul. On a related topic, the fundamental but complicated On the Principles of Nature is available online here.). On the Virtues (Aquinas' treatment on the question of how the concept of virtue fits into ethics as a whole.). On Evil (A neglected treatment by Aquinas on the nature of the bad. His metaphysics of the bad (in short, a privation) was very helpful to me in understanding the nature of evil. This may be the Angelic Doctor's finest work of moral philosophy.). Commentary on Aristotle's Metaphysics (A detailed commentary on Aristotle's actual work.). Commentary on Aristotle's Nicomachean Ethics (A must read for understanding Aquinas' take on Aristotle and how Aristotle impacted his thought. The Dumb Ox series of these commentaries, by the way, are very good.). Summa Contra Gentiles (An important theological synthesis on most of the critical theological questions. This is the first volume of a five-volume series available in paperback.).  

Intermediate Level St. Thomas Aquinas

For Those Getting More Serious About St. Thomas

The Cambridge Companion to Aristotle by Jonathan Barnes (A very important resource for those finding it necessary to better understand Aristotle--without working through all his writings). Medieval Philosophy by Armand Maurer (An excellent historical survey of this important philosophical period and its major philosophers--helps with context). Reality: A Synthesis of Thomistic Thought by Reginald Garrigou-Lagrange (A great summary of the philosophical and theological thought of St. Thomas by my favorite theologian of the modern period. I read everything I can get my hands on by this author. This book presupposes some knowledge of philosophy and Catholic theology. It is recently back in print and available on the web). The Silence of St. Thomas: Three Essays by Josef Pieper (A short and superb work on the nature of things in St. Thomas). The Christian Philosophy of St. Thomas Aquinas by Etienne Gilson (Quite simply, this book is a contender for the best intermediate introduction to St. Thomas ever written--outstanding). The One and the Many: A Contemporary Thomistic Metaphysics by W. Norris Clarke (The other contender for the best intermediate introduction to Thomistic thought ever written). The Metaphysical Thought of Thomas Aquinas: From Finite Being to Uncreated Being by John F. Wippel (As an intermediate/advanced reference resource on Thomistic metaphysics, this book has it all, but not for the beginner--read Clarke's text first). A Shorter Summa: The Essential Philosophical Passages of Saint Thomas Aquinas' Summa Theologica by Peter Kreeft (Selections of key passages from Thomas' Summa, with annotations by a modern philosopher with a gift for making Aquinas accessible. Don't miss this book). Aquinas's Shorter Summa: Saint Thomas's Own Concise Version of His Summa Theologica by Thomas Aquinas (A concise summary of Thomas' masterwork in his own words).

Entry Level St. Thomas Aquinas

For those interested in a greater familiarity with the Angelic Doctor and his works, but who may have a limited background in philosophy and/or theology, the list below may provide a good basic introduction. The recommendations are taken from a longer list I occasionally recommend for studying the works of Aquinas.

Preparatory Recommendations for the Study of St. Thomas Aquinas

St. Thomas Aquinas: The Dumb Ox by G.K. Chesterton (Etienne Gilson, the great Aquinas scholar, said "I consider it as being without possible comparison the best book ever written on St. Thomas. Nothing short of genius can account for such an achievement...."). Aristotle for Everybody by Mortimer Adler (Perhaps the very best introduction to Aristotle and his thought available in English. Important as a foundation to St. Thomas.). Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas by Francis Selman (A simple and accurate summation of Aquinas' thought). Introduction to St. Thomas Aquinas by Anton C. Pegis (Good introduction that provides context for St. Thomas' work). A First Glance at St. Thomas Aquinas: A Handbook for Peeping Thomists by Ralph McInerny (A great, short, and easy to read introduction that might be a little hard to find before long). Aquinas by Frederick Charles Copleston (One of my favorites by perhaps the top Jesuit philosopher of the 20th century. Available on the secondary market).   

The City of God is Not a Place

Perhaps the first major intellectual achievement of Latin Christianity, St. Augustine's City of God is a Western classic for all ages. Often listed among the classic Western texts on politics or political philosophy, such a designation somewhat misses the point of the monumental work. The title of the book was taken from Psalm 87:3 "Glorious things are spoken of thee, O city of God," and St. Augustine's primary purpose was to show the radical nature of the basic antithesis between two opposing forces under the figure of two cities.

 

The "City of God" (civitas Dei) is one force and, in principle, is committed to the love of God and the fulfillment of His will. The "City of Man" (civitas homini) is the other force and, in principle, is committed to the love of self and the fulfillment of the autonomous human will.  Augustine developed his view of the antithesis from Scripture and specifically sets forth the origin of the opposition in his Commentary on Genesis (AD 394), quoting Genesis 3:15: "I will put enmity between you [Satan] and the woman, and between your seed and her seed; he shall bruise your head, and you will bruise his heel." He later names the two cities allegorically, Jerusalem and Babylon, in his treatise On Catechising the Uninstructed (AD 400).  "Jerusalem" signifies the communion of saints and exists of all the Christians who have ever been and shall be. "Babylon" signifies the communion of those who do not embrace the Christian faith. These two cities, and their consequent worldviews, are found in the human race from its beginning, mutually intermingling until the final judgment.

 

The two cities cannot be found in concrete things and are actually metaphysical entities; which is to say that they have a spiritual existence. They are actually spiritual forces in opposition, and the human beings representing those spiritual forces hold opposing worldviews. Their fundamental beliefs about reality and the world are antithetical, pursuant to the judicial decree of Providence. 

 

The City of God is divided into twenty-two chapters (called “books”), the first ten of which form a defense of Christianity against the charge that Christians were ultimately responsible for the sacking of Rome by the Goths in AD 410, while the remaining twelve chapters, which detail the origin (11-14), historical course (15-18), and ends (19-22) of the City of God and City of Man were added later. One of the better translations of the work is Henry Bettenson's Penguin Classic paperback. In the late 90s, however, I picked up a copy of an excellent new English translation by R.W. Dyson, titled Augustine: The City of God Against the Pagans. It is a very readable translation with a concise introduction, full biographical notes, and a bibliography and chronology of St. Augustine's life.

 

It is likely, based on excerpts from St. Augustine's letters, that he used the occasion of the fall of Rome to articulate and bring to fruition ideas on which he had long reflected. The fall of Rome was the catalyst, but not the inspiration for the ideas found in City of God.