Customer Reviews

Meaning in History: The Theological Implications of the Philosophy of History (Phoenix Books)

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Prof. Lowith's work provides a wonderful introduction into the philosophy of History. Beginning in contemporary times with Jakob Burkhardt and working back to the beginning of the current era with the Bible-and including Marx, Hegel, Vico, and Augustine (among others)-Lowith argues that the immanentization of the historical world, giving meaning to history, in short, the philosophy of history originated with the Judeo-Christian eschatological framework: the salvation man sought at the end of life through faith in God and Christ is placed instead at the End of History, when humanity, as a whole, will reach a sort of "perfection" (an anti-Christian belief in my opinion).
Each thinker's approach to the understanding of history is explained, as well as his conception of the End of History. Whether you agree with Prof. Lowtih's main thesis-that the philosophy of history originates in Judeo-Chrisitian eschatology-or not, this work will be enlightening to anyone interested in the philosophy of history, theology, the history of Western philosophy, historicism, or just history in general.

Lowith's premise is that our view of history is confused because we look at it with 'one eye of faith and the other of reason'. We do not focus on history as a compilation of facts but by interpreting it through philosophy or theology. Both of these disciplines try to answer the question "To what end does humankind suffer?". The book traces the development of the philosophical and theological views of history and provokes questions for anyone interested in the study of history.

Karl Lowith looks to the Judaeo- Christian tradition as basis for efforts at seeking ' meaning in history'. He contrasts the linear, directional view of history of Hebrew eschatology with the cyclical view of other religions. It is the Hebrew linear view which gives purpose, direction meaning to History.

Our totality has never lined up with our infinity. The urge to overthrow any institution which attempts to control space and time comes and goes. Augustine made the first coming of Christ the promise that a second coming would establish quite a difference that ends the "history of the empires, that is, of sin and death, comes to a real and definite end, which is, at the same time, a consummation of history and a redemption from it. . . . This does not mean that we are able by our own wisdom to judge the deserts of earthly kingdoms, which God gives to both pious and impious men." Augustine was master of Orosius, author of The Seven Books of History against the Pagans (418) pointing out how "the younger generation had reconciled itself to the new barbaric conditions." Like a song which proclaims:

Meet the new boss, same as the old boss . . .

each set of global powers wiping out those who have less faces a comparison:

"there may be found some Romans who,
living with the barbarians,
prefer freedom with poverty
to tribute-paying with anxiety
among their own people."

Hints that societies have been wiped out by the wealthy are suggested by comments like:

who by the "torch of greed" has set on fire the world;

The purchase was very simple, and they had the available book, the times and delivery of the product was made under the engaged conditions. I recommend this company for their quality and responsibility. I recommend this company for their quality and responsibility.

This is one of the best introductions to the philosophy of history, because of, or in spite of, a sort of Kierkergaardian sour note guffawing at 'big history', that deals sceptically with its own subject matter. The author doesn't quite allow the secular rendition of this once Judeo-Christian monopoly to quite escape his 'hold your horses'. And the Burckhardtian opening is a giveaway to a slightly jaundiced view of modernism. I think this would be a paltry excuse not to start with this gem of a book. Also, one might consider that further research has uncovered the Zoroastrian roots to the sources Lowith finds in the Judaic tradition, cf. Norman Cohn's Cosmos, Chaos, and the World to come, along with Bruce Mazlish's The Riddle of History, and the works of Frank Manual.
In a Darwinian age, the subject of the philosophy of history has fallen on hard times, but as the theories of Darwin slowly but surely are exposed for what they are, this prodigious alternate legacy of historical understanding will prove--thar she blows, and there the Lowith's will be ready for anyone wishing to pull a fast one here also, a la Darwin.

This book presents a broad view of thought on philosophy of history. While this book only presents a bit on each thinker, it is a good introduction to the subject area so you know where everyone fits in.

What can I say? The book was well thought out, very well written and lacked truth at the same time. I will have to say that the book is full of a man's desire to corrupt oneself and overlook the conspiracy set up by the British Empire. But, despite this poor review, I encourage all to read WITH AN OPEN MIND, and learn from a true master of deception.