Archives for posts with tag: Christian

Civilization Is A Conversation

The popular philosopher Stefan Molyneux ( often reminds his audience that “civilization is a conversation. ” I read about the same idea before in a blog article by John C. Wright ( about the Great Books. A philosopher himself, as well as a novelist, Mr Wright is an alumnus of St. John’s College of liberal arts. I gather the school’s Great Books program was inspired from the writings of philosopher Mortimer Adler on “The Great Conversation” and his editing work for the Encyclopaedia Britannica Great Books series.

According to classical philosophers and other classical writers who had to know philosophy as a general foundation for their field, philosophy and science, literature and arts, civilization in a word, is a great conversation, and philosophy is its common language. It began to spread from Greece some six centuries before Christ.

Metaphysics, or philosophy properly so called, is the conversation about the fundamentals of everything that is or may be, especially the “why”, the causes. The “how” is more particularly the domain of empirical sciences and mathematics.

Ethics is the part of philosophy that examines the use of practical reason, or moral conscience. Why is there a sense of right and wrong? Why is conscience attracted to the good and repulsed by evil? Why is happiness connected to the good? These are some of the main questions of moral philosophy.

The moral questions are of course paramount also to religion and theology. Philosophy is the greatest achievement of the human mind unaided by faith, since it derives its information from the senses, external and internal. But the self-revelation of God being at the same time the revelation of man to himself (e. g. John 2:25), the Judaeo-Christian revelation is a very reliable source of information for philosophy, particularly for natural theology (or theodicy) and ethics.

Christian theologians, philosophers, and authors of literary or scientific writings were the ones who kept the conversation ongoing and timeless. It is timeless because philosophia perennis, the common philosophy of humanity (as philosopher Jacques Maritain would say), known also as Aristotelian-Thomism, or classical theist philosophy, is true in all essentials and those essentials are not subject to time. True philosophy is therefore capable of organic, continuous development upon this perennial basis.

Up to the 1960s, every generation educated by learned masters had access to the great works of the past and to a common philosophical framework. Scholars and writers could thus contribute to build on and transmit the intellectual and moral treasure of civilization, the treasure of human wisdom.


Conversation Slows Down

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I found this marvelous insight on the Church Militant in the letter Chesterton wrote to his mother the very day of his baptism (July 1922):

I have thought about you, and all that I owe to you and my father, not only in the way of affection, but of the ideals of honour and freedom and charity and all other good things you always taught me: and I am not conscious of the smallest break or difference in those ideals but only of a new and necessary way of fighting for them. I think, as Cecil did, that the fight for the family and the free citizen and everything decent must now be waged by [the] one fighting form of Christianity.

From G. K. Chesterton’s Biography by Maisie Ward
Chapter 23 on Chesterton’s conversion and baptism

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Two thoughtful posts from Bruce G. Charlton :

The search for meaning and purpose (everywhere except Christianity)

For many decades I was searching for the meaning and purpose of life – and it was a serious search, involving a great deal of time, travel, effort and expense.

I was searching in many, many directions and places, in almost all places – except for Christianity.
Because I knew all about Christianity, and I knew that the answer was not there; and therefore I resented all discussion of Christianity because it was merely wasting my precious time.

I was impatient and irritable about Christianity, because I knew all about it and I knew it was nonsense.
When I eventually discovered Christianity was what I had supposedly been seeking, I felt pretty silly: I was pretty silly.
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In a conversation about moral philosophy on another blog, someone asked: “Isn’t Christianity all about eudaimonia?” In other words, is Christianity a transcendent eudemonism like, for example, Kant said it was? Jacques Maritain responded on that in his book Moral Philosophy.

Excerpts from Jacques Maritain, Moral Philosophy

Chapter 3 – The Discovery of Ethics – Aristotle

Aristotelian eudemonism
1. […] Eudaimonia is the state of a man in whom human nature and its essential aspirations have attained their complete fulfillment, and attained it in conformity with the true hierarchy of ends proper to that nature. […] It is necessary to find out what the ends of our nature are […] and to discover what kind of good above all others man is made for, the good which is uniquely appropriate to a rational being and through which he achieves the fulfillment of his nature.
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