Is there a meaning to history?

Augustine’s theological response

St. Augustine was the first Christian to offer a comprehensive Philosophy of History (…) One of his greatest accomplishments was the sanctification of Plato’s understanding of the two realms: the perfect Celestial Kingdom and the corrupt copy. (…) For Plato, the two realms never met, except on rare and mystical occasions. For St. Augustine … one also cannot readily separate the two cities, the City of God and the City of Man, in any Manichean sense. While the two cities do not meet spiritually, they intermingle physically …. which is expressed in the teaching of the Gospel on the opposition of the World and the Kingdom of God and in St. Augustine’s doctrine of the two cities Babylon and Jerusalem whose conflict run through all history and gives it its ultimate significance.” Christians live in the City of Man, St. Augustine argued, but sojourn as pilgrims in this world, as citizens of the City of God.
Bradley J. Birzer, “St. Augustine: Founding Philosopher of History.

The modern concept of revolution

A great democratic revolution is taking place among us. Everyone sees it, but not everyone judges it in the same way. There are those who regard it as something new and, believing it to be an accident, still hope to arrest it, while others deem it irresistible because in their view it is the oldest, most continuous, most permanent fact known to history. (…)
If, starting in the eleventh century, we examine the state of French society at fifty-year intervals, we see a twofold revolution taking place. The noble has moved steadily down the social ladder, and the commoner has moved steadily up. One is descending, the other rising. Every fifty years they move closer together; soon they will touch.
None of these changes is peculiar to France. Wherever we look in the Christian world, we see the same ongoing revolution. Everywhere a diversity of historical incident has redounded to democracy’s benefit. Everyone played a part: those who strove to ensure democracy’s success as well as those who never dreamt of serving it; those who fought for it as well as those who declared themselves its enemies. Driven pell-mell down a single path, all worked toward a single goal, some in spite of themselves, others unwittingly—blind instruments in the hands of God.
The gradual development of the equality of conditions is therefore a providential fact. It has the essential characteristics of one: it is universal, durable, and daily proves itself to be beyond the reach of man’s powers. Not a single event, not a single individual, fails to contribute to its development.
Alexis de Tocqueville, Democracy in America (Book II, 1835-1840).

Hegel’s philosophy of history

The only thought which Philosophy brings with it to the contemplation of History, is the simple conception of Reason; that Reason is the Sovereign of the World; that the history of the world, therefore, presents us with a rational process. (…) The inquiry into the essential destiny of Reason — as far as it is considered in reference to the World — is identical with the question, what is the ultimate design of the World? (…)
All will readily assent to the doctrine that Spirit, among other properties, is also endowed with Freedom; but philosophy teaches that all the qualities of Spirit exist only through Freedom; that all are but means for attaining Freedom; that all seek and produce this and this alone. (…) [Therefore] it may be said of Universal History, that it is the exhibition of Spirit in the process of working out the knowledge of that which it is potentially. And as the germ bears in itself the whole nature of the tree, and the taste and form of its fruits, so do the first traces of Spirit virtually contain the whole of that History. The Orientals have not attained the knowledge that Spirit — Man as such — is free; and because they do not know this, they are not free. They only know that one is free. But on this very account, the freedom of that one is only caprice; ferocity — brutal recklessness of passion, or a mildness and tameness of the desires, which is itself only an accident of Nature — mere caprice like the former. — That one is therefore only a Despot; not a free man. The consciousness of Freedom first arose among the Greeks, and therefore they were free; but they, and the Romans likewise, knew only that some are free — not man as such. Even Plato and Aristotle did not know this. The Greeks, therefore, had slaves; and their whole life and the maintenance of their splendid liberty, was implicated with the institution of slavery: a fact moreover, which made that liberty on the one hand only an accidental, transient and limited growth; on the other hand, constituted it a rigorous thralldom of our common nature — of the Human. The German nations, under the influence of Christianity, were the first to attain the consciousness that man, as man, is free: that it is the freedom of Spirit which constitutes its essence. This consciousness arose first in religion, the inmost region of Spirit; but to introduce the principle into the various relations of the actual world involves a more extensive problem than its simple implantation; a problem whose solution and application require a severe and lengthened process of culture. In proof of this, we may note that slavery did not cease immediately on the reception of Christianity. Still less did liberty predominate in States; or Governments and Constitutions adopt a rational organization, or recognize freedom as their basis. That application of the principle to political relations; the thorough moulding and interpenetration of the constitution of society by it, is a process identical with history itself. I have already directed attention to the distinction here involved, between a principle as such, and its application; i.e., its introduction and carrying out in the actual phenomena of Spirit and Life. This is a point of fundamental importance in our science, and one which must be constantly respected as essential. And in the same way as this distinction has attracted attention in view of the Christian principle of self-consciousness— Freedom; it also shows itself as an essential one, in view of the principle of Freedom generally.
The History of the world is none other than the progress of the consciousness of Freedom; a progress whose development according to the necessity of its nature, it is our business to investigate.
G.W.F. Hegel, The Philosophy of History (published posthumously in 1837).

Revolution, Philosophy of History and Millenarianism

Philosophy of history as a topic does not go further back than the eighteenth century. From its beginning in the eighteenth century, it became associated with the constructions of an imaginary history made for the purpose of interpreting the constructor and his personal state of alienation as the climax of all preceding history. Until quite recently, philosophy of history has been definitely associated with the misconstruction of history from a position of alienation, whether it be in the case of Condorcet, Comte, Hegel, or Marx. This rigid construction of history as a huge falsification of reality from the position of an alienated existence is dissolving in the twentieth century. Once the deformation of existence, which leads to the construction of ideological systems, is recognized as such, the categories of undeformed human existence become the criteria by which deformed existence and systems must be judged.
(…) One of the important insights gained by philosophers, as well as by the prophets of Israel and by the early Christians, is the movement in reality toward a state beyond its present structure. So far as the individual human being is concerned, this movement obviously can be consummated only through his personal death. The great discovery of the Classic philosophers was that man is not a “mortal,” but a being engaged in a movement toward immortality. The athanatizein—the activity of immortalizing—as the substance of the philosopher’s existence is a central experience in both Plato and Aristotle. In the same manner, the great experience and insight of Paul was the movement of reality beyond its present structure of death into the imperishable state that will succeed it through the grace of God—i.e., into the state of aphtharsia or imperishing. This movement toward a state of being beyond the present structure injects a further tension into existential order inasmuch as life has to be conducted in such a manner that it will lead toward the state of imperishability. Not everybody, however, is willing to attune his life to this movement. Quite a few dream of a shortcut to perfection right in this life. The dream of reality transfigured into imperishable perfection in this world, therefore, becomes a constant in history as soon as the problem has been differentiated. Already the Jewish apocalyptic thinkers expected the misery of the successive empires of which they were the victims soon to be superseded by a divine intervention that would produce the state of glory and the end of empire. Even Paul expects a Second Coming in the time of the living and revises the dream only under the impact of the experience of believers in Christ dying before the Second Coming.
Metastatic expectation of a new world succeeding the old one in the time of the presently living has become a permanent factor of disturbance in social and political reality. The movement had been suppressed by the main church with more or less success; at least the apocalyptic expectations were pushed into sectarian fringe movements. But beginning with the Reformation these fringe movements moved more and more into the center of the stage; and the replacement of Christian by secularist expectations has not changed the structure of the problem.
In the modern period, an important new factor entered the situation when the expectation of divine intervention was replaced by the demand for direct human action that will produce the new world. Marx, for instance, expected the transformation of man into superman from the blood intoxication of a violent revolution. (…) The eschatological state of perfection will be reached through direct violence. The experience of a movement in reality beyond its structure has been transformed into the magic vulgarity of aggressive destruction of social order.
Eric Voegelin, Autobiographical Reflections (1966).

This entry was posted in Bibliotheque philosophique, History and Revolution. Bookmark the permalink.

One Response to Is there a meaning to history?

  1. Pingback: Introduction to Ancient and Modern Western Thought | A post-secular age

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