{"id":1211,"date":"2012-10-15T10:05:10","date_gmt":"2012-10-15T10:05:10","guid":{"rendered":"http:\/\/localhost\/rs\/en\/nk-ex-catholic-usa-part-4-of-5\/"},"modified":"2012-10-15T10:05:10","modified_gmt":"2012-10-15T10:05:10","slug":"nk-ex-catholic-usa-part-4-of-5","status":"publish","type":"post","link":"https:\/\/r-islam.com\/en\/nk-ex-catholic-usa-part-4-of-5\/","title":{"rendered":"N.K., Ex-Catholic, USA (part 4 of 5)"},"content":{"rendered":"<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">These considerations were in my mind the second year I studied at Chicago, where I became aware through studies of philosophical moral systems that philosophy had not been successful in the past at significantly influencing peoples morals and preventing injustice, and I came to realize that there was little hope for it to do so in the future.\u00a0 I found that comparing human cultural systems and societies in their historical succession and multiplicity had led many intellectuals to moral relativism, since no moral value could be discovered which on its own merits was transculturally valid, a reflection leading to nihilism, the perspective that sees human civilizations as plants that grow out of the earth, springing from their various seeds and soils, thriving for a time, and then dying away.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">Some heralded this as intellectual liberation, among them Emile Durkheim in his \u201cElementary Forms of the Religious Life\u201d, or Sigmund Freud in his \u201cTotem and Taboo\u201d, which discussed mankind as if it were a patient and diagnosed its religious traditions as a form of a collective neurosis that we could now hope to cure, by applying to them a thorough scientific atheism, a sort of salvation through pure science.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">On this subject, I bought the Jeremy Shapiro translation of \u201cKnowledge and Human Interests\u201d by Jurgen Habermas, who argued that there was no such thing as pure science that could be depended upon to forge boldly ahead in a steady improvement of itself and the world.\u00a0 He called such a misunderstanding scientism, not science.\u00a0 Science in the real world, he said, was not free of values, still less of interests.\u00a0 The kinds of research that obtain funding, for example, were a function of what their society deemed meaningful, expedient, profitable, or important.\u00a0 Habermas had been of a generation of German academics who, during the thirties and forties, knew what was happening in their country, but insisted they were simply engaged in intellectual production, that they were living in the realm of scholarship, and need not concern themselves with whatever the state might choose to do with their research.\u00a0 The horrible question mark that was attached to German intellectuals when the Nazi atrocities became public after the war made Habermas think deeply about the ideology of pure science.\u00a0 If anything was obvious, it was that the nineteenth-century optimism of thinkers like Freud and Durkheim was no longer tenable.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">I began to reassess the intellectual life around me.\u00a0 Like Schopenhauer, I felt that higher education must produce higher human beings.\u00a0 But at the university, I found lab people talking to each other about forging research data to secure funding for the coming year; luminaries who wouldn\u2019t permit tape recorders at their lectures for fear that competitors in the same field would go one step further with their research and beat them to publication; professors vying with each other in the length of their courses syllabuses.\u00a0 The moral qualities I was accustomed to associate with ordinary, unregenerate humanity seemed as frequently met with in sophisticated academics as they had been in fishermen.\u00a0 If one could laugh at fishermen who, after getting a boatload of fish in a big catch, would cruise back and forth in front of the others to let them see how laden down in the water they were, ostensibly looking for more fish; what could one say about the Ph.D.s who behaved the same way about their books and articles? \u00a0I felt that their knowledge had not developed their persons, that the secret of higher man did not lie in their sophistication.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">I wondered if I hadn\u2019t gone down the road of philosophy as far as one could go.\u00a0 While it had debunked my Christianity and provided some genuine insights, it had not yet answered the big questions.\u00a0 Moreover, I felt that this was somehow connected I didn\u2019t know whether as cause or effect to the fact that our intellectual tradition no longer seemed to seriously comprehend itself.\u00a0 What were any of us, whether philosophers, fishermen, garbage-men, or kings, except bit players in a drama we did not understand, diligently playing out our roles until our replacements were sent, and we gave our last performance? \u00a0But could one legitimately hope for more than this? \u00a0I read \u201cKojves Introduction to the Reading of Hegel\u201d, in which he explained that for Hegel, philosophy did not culminate in the system, but rather in the Wise Man, someone able to answer any possible question on the ethical implications of human actions.\u00a0 This made me consider our own plight in the twentieth century, which could no longer answer a single ethical question.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">It was thus as if this century\u2019s unparalleled mastery of concrete things had somehow ended by making us things.\u00a0 I contrasted this with Hegel\u2019s concept of the concrete in his \u201cPhenomenology of Mind\u201d.\u00a0 An example of the abstract, in his terms, was the limitary physical reality of the book now held in your hands, while the concrete was its interconnection with the larger realities it presupposed, the modes of production that determined the kind of ink and paper in it, the aesthetic standards that dictated its color and design, the systems of marketing and distribution that had carried it to the reader, the historical circumstances that had brought about the readers literacy and taste; the cultural events that had mediated its style and usage; in short, the bigger picture in which it was articulated and had its being.\u00a0 For Hegel, the movement of philosophical investigation always led from the abstract to the concrete, to the more real.\u00a0 He was therefore able to say that philosophy necessarily led to theology, whose object was the ultimately real, the Deity.\u00a0 This seemed to me to point up an irreducible lack in our century.\u00a0 I began to wonder if, by materializing our culture and our past, we had not somehow abstracted ourselves from our wider humanity, from our true nature in relation to a higher reality.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">At this juncture, I read a number of works on Islam, among them the books of Seyyed Hossein Nasr, who believed that many of the problems of western man, especially those of the environment, were from his having left the divine wisdom of revealed religion, which taught him his true place as a creature of God in the natural world and to understand and respect it.\u00a0 Without it, he burned up and consumed nature with ever more effective technological styles of commercial exploitation that ruined his world from without while leaving him increasingly empty within, because he did not know why he existed or to what end he should act.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">I reflected that this might be true as far as it went, but it begged the question as to the truth of revealed religion.\u00a0 Everything on the face of the earth, all moral and religious systems, were on the same plane, unless one could gain certainty that one of them was from a higher source, the sole guarantee of the objectivity, the whole force, of moral law.\u00a0 Otherwise, one mans opinion was as good as anothers, and we remained in an undifferentiated sea of conflicting individual interests, in which no valid objection could be raised to the strong eating the weak.<\/span><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: times new roman,times;\"><span style=\"font-size: large;\">Ref. www.islamreligion.com<br \/><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>These considerations were in my mind the second year I studied at Chicago, where I became aware through studies of philosophical moral systems that philosophy had not been successful in&hellip; <\/p>\n","protected":false},"author":11,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[12],"tags":[],"class_list":["post-1211","post","type-post","status-publish","format-standard","hentry","category-men-convert-to-islam"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin 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