Customer Reviews

The Search for Meaning: A Short History

5 star:		(2)
4 star:		(4)
3 star:		(1)
2 star:		(0)
1 star:		(0)

 

 

The Biblical archetype of Eden and the fall from Paradise tells the story of meaning in our lives. We once lived unselfconsciously in a way in which the question of meaning never arose. In the course of our lives the world has tightened its grasp around our necks, and we have fallen from the garden; the world is no longer as we had naievely envisioned it to be, and we are self-conscious and alienated - separated from the world we once took such enjoyment in. We are now searching to get back into the garden, to reclaim our original seat in Paradise.

The Search For Meaning magnificently fleshes out the many ways that man has sought to infuse his life with meaning and purpose and regain his original state of harmony. In all, eight traditional ways of seeking (and creating) a meaningful life are explored and explained: myth, philosophy (Plato), science (Aristotle and the resulting modernist movement), postmodernism, pragmatism (William James), archetypal psychology, metaphysics, and naturalism. Ford explicates each view on its own ground, so to speak, and concludes each chapter by asking (and investigating) four basic questions: What do we know? How do we know? What does ______ emphasize and what does it neglect? What does ______ have to say about meaning?

Huston Smith, a renowned scholar whom Ford references, said about The Search For Meaning, "This book weaves a tapestry so encompassing, so intriguingly beautiful, I am stunned by its accomplishment." So one would advise not to be falsely persuaded by negative opinions.

To take a harsh and negative attitude towards anything obviously blinds one to the usefulness and benefit of what one is speaking of. One of our most fundamental oversights is that we are so quick to label things as good or bad, without looking into them very deeply. To speak in terms of good and bad fails see the relevancy of the subject's purpose. As stated in the title, it is a short history - so obviously it will lack the depth of a book examining any one topic or idea. For example, Ford touches on Aristotle's contributions to science and the modern worldview, but fails to investigate Aristotle's own conception of the purpose of human existence (eudaimonia, literally "the good life"). Yet, an investigation into the significance of Aristotle's theory would be of a length and content unsuitable to a `short history' - Ford must over-generalize and omit certain details. Such an intention should not be seen as a fault, as the synthesis of these topics as they relate to the most basic of all human questions can be very personally (and culturally) revealing as well as intellectually stimulating.

If one is well versed in the literature Ford considers, much of this book may be a review. However, if one is just beginning to investigate into the meaning of life and how it has been dealt with throughout history, the value of this book will be immense. Even if one is well read, the simplicity of the author's outlook will help to uncover basic themes and points that could quite easily go overlooked. For instance, one might read many Greek myths but fail to see how they influence the people who identified with them, and further fail to notice the presence of myth in one's own life and culture. To see the uses, applications, and limitations of outlooks that are so culturally innate (i.e. myth, science, postmodernism, etc.) is so illuminating that one cannot possibly articulate the proper thanks to Ford for writing this book.

To be honest, I have not quite finished this book, but as a person who has been reading about meaning and belief for the past 15 years, I would like to say that this is not just for beginners.

Yes, it provides a wonderful framework for those just starting to explore the field of meaning and belief and all the religious, psychological and philosophical underpinnings those viewpoints depend on. But it's also wonderful review for the longtime student. The field is so wide and deep that sometimes ideas fall out of awareness or get lost in the shuffle, and this book brings them back to mind.

Perhaps if I were a brilliant person with a iron-trap memory, this book would be superfluous; since I am just an ordinary person -- with an extraordinary interest in the philosophy and psychology of belief -- I find it quite enjoyable. (Some of my efforts to understand belief have been documented on my Web site called "Rumors of Order" at fobes.net)

In these postmodern times so punctuated with irony, a book entitled The Search for Meaning: A Short History is as likely as not to be a lampoon of the very idea of finding meaning in our crazy world. But this modest and remarkably lucid book by Dennis Ford is decidedly not a joke. As Ford realizes, human beings need an overarching context or system of meaning-making to make sense of the fragility and uncertainty of life.

In his "short history," he elegantly articulates the fundamentals of eight paradigms by which we have grasped reality and our place in it. Ford's goal is not to answer the question, "What is the meaning of life?" but is instead to focus on how human beings have made meaning. Cutting through the bewildering complexity of the myriad ways humanity has taken up this task, he divides the field into "classical" and contemporary sources of meaning, and sees the latter as blending aspects of the classical approaches in light of postmodernity's nihilism. Presenting each with balance and appreciation for its relative strengths and weaknesses, Ford's distinctions are often surprising, but they arise from his intent to create an admittedly simplified taxonomy of the ways that human beings relate to, and discover, purpose. While understanding how we make meaning is still quite mysterious, Ford succeeds admirably in delineating the ways that have thus far been made available.

In this book, Ford examines eight different perspectives and their implications for embracing, discovering, and/or creating meaning in human life. Many other possible perspectives weren't considered, but that's understandable since an exhaustive survey would make for a very long and probably overwhelming book. Moreover, Ford has chosen his eight perspectives well, and the way he has compared and woven them together historically and conceptually represents an original and valuable contribution.

While some might consider this book to be introductory, I found it plenty challenging, despite being fairly well read and having myself thought about these questions quite a bit over the past couple of decades. In fact, I'll probably need to eventually read this book again.

Part of the challenge is surely the inherent difficulty (intractability?) of meaning questions. But I think Ford's writing style is also a factor. Although he's not stuffy or pretentious, he consistently stays at a fairly high and dense level, without interludes to simplify and summarize key points. He also has a tendency to repeat the same point many times in different ways, and I often found this to cause more confusion than clarity. So the writing style is an aspect in which the book could have been better.

Overall though, again, this book is an original and valuable contribution, so I recommend it to anyone seriously interested in (or bewitched by) this fundamental topic. In the end, Ford doesn't offer a final "answer," but I no longer expect that from any author. Instead, he offers perspectives and insights which can help one continue forward with the search for meaning and, perhaps better yet, maybe even find an acceptable exit from the search (a return to innocence without naivete).

Given the absolute swath of books on the meaning of life that have plopped into the market recently, one would think we're suffering a crisis of meaning in the modern world. Maybe so, given that the introduction of "The Search for Meaning: A Short History" claims that there's no turning back once one asks "why?" This rings true, because as a world some of us seem to squawk "Why?" more and more while others ostrich their ethos in platitudes. Perhaps the latter have merely stifled the question for longevity's sake? Maybe worship, in all its modern multitudinous forms, represents no more than ritualized denial? This book's preface and introduction will read like a seeping wound to those in such a state. In it, the author talks about his own futile struggles with the "big question." Not to mention Tolstoy's "Confession" (which appears in other meaning of life books, and a large cheery chunk is excerpted here), which the author says should come with a parental warning. Possibly, because for many the notion that life may be nothing more than complex fish-derived cells trying to outsmart each other out of their mates or thier banking accounts can smack like a fish in the face. Maybe that's why numerous meaning of life books have appeared. As sources of meaning seem to diminish, where do people turn for reasons to get out of bed?

"The Search for Meaning: A Short History" serves as one possible place to look. First off, it's not a history. Sure, the sections sort of follow a rough historical order from Myth to Postmodernism (the "Classical Sources of Meaning") and then from Pragmatism to Naturalism (the "Contemporary Sources of Meaning"), but the narrative doesn't follow a historical line. The book reads more like a survey of different modes of thinking about meaning. After the stunning and highly personal introduction (the best parts are here), each section delineates a specific "source" of meaning, eight in all: "Myth", "Philosophy," "Science," "Postmodern," "Pragmatic," "Archetypal Psychology," "Metaphysics," and "Naturalism." How these sources can overlap or historically doesn't receive much attention. Instead, each is presented as a clearly demarcated way of thinking, emanating a myopia similar to lifestyle marketing. Nonetheless, some sections contain great passages and summaries (the mythical, postmodern and naturalism sections). But a few become tiresome quickly or present descriptions so cursory as to be almost caricatures. The philosophy section leans too heavily on Platonism and Forms. True, this was a foundation of Western philosophy, a foundation it has largely overcome. The Postmodern section contains more interesting post-Kantian philosophical ruminations. In stark contrast, the Archetypal Psychology and Metaphysics sections contain some weary and meandering outlines that leaves one wondering why these sources were included, or at least included in such narrow characterizations (the Metaphysics section in particular drags). In yet another contrast, the myth, pragmatism and naturalism sections contain inspiring and fascinating accounts that perk the intellect. Lastly, the conclusion provides a compare and contrast between the eight discrete sources (the author provides a disclaimer/apology for using the philosophic mind here). This works great given the strict, almost controlled environment the book works within. From a larger perspective, though, the book seems incomplete and maybe too structured. It whittles the question down into eight specific categories and then draws conclusions from this greatly simplified construction. The final analogy of meaning with the fall in Eden will ring with harmony for some and with dissonance for others. Most importantly, it does manage to succeed in presenting a framework in which meaninglessness becomes humanly bearable.

Despite its flaws, this book does provide a decent introduction to the question of meaning. It at least paints a good landscape for neophytes to gaze at and think about. And it does contain many hidden gems and pointers to additional, less introductory, sources. Those who have already read widely on this subject will likely find nothing new here, excepting the preface and introduction. Others will find a fascinating doorway to a new way of perceiving the world. Approach each section critically and, most of all, move on to other books on this subject. The recent market has spewed out plenty of them.

Dennis Ford begins his treatment of "meaning" with an extended discussion of the spiritual crisis Russian novelist Leo Tolstoy faced as he approached the age of 50. As Ford sees it, Tolstoy's crisis was above all, a crisis of "meaning", making Tolstoy a key figure in this multi-faceted examination of the countless ways in which human beings have sought (and continue to seek) meaning in the midst of life's ebb and flow.

There is so much about this well-written book that I found myself responding to with great enthusiasm, starting with his choice of theme. Ford is correct to insist that the "search for meaning" is at the heart of the human condition and, perhaps more importantly, to insist that the quest for meaning has been conducted in a variety of different ways. Examining eight of those "different ways", Ford has the all-too-rare gift of presenting different perspectives with genuine openness and a clear desire to be "fair" to each perspective.

(The eight paradigms include four that Ford describes as "classical sources of meaning"--myth, philosophy, science & postmodernism--and four that he describes as "contemporary sources of meaning"--pragmatism, archetypal Psychology, metaphysics & naturalism.)

My inability to be more enthusiastic about the book (I'm giving it four stars although I'd make that 3 & ½ if Amazon permitted ½ stars) has to do with my sense that eight is an excessive number of paradigms to be examining in a book of this length. (Avery Dulles, the Catholic theologian, generally restricted himself to five comparative paradigms in similarly structured books, such as "Models of the Church" and "Models of Revelation").

In the first place, some of Ford's choices of paradigm seemed arbitrary; I realize that Ford studied with James Hillman, but I'm still not convinced the chapter on "archetypal-psychology" added a whole lot to the book that had not already been discussed under the category of "myth", especially given the fact that Ford entirely ignores (apart from one passing reference) Viktor Frank and the logo-therapy school of psychology that places the quest for meaning at the very centre of its approach to the human psyche.

In addition, the brevity of each treatment means that some paradigms are examined in excessively one-dimensional ways. For example, in his chapter on "philosophy and meaning", Ford basically equates philosophy with Platonism, relegating Aristotle to a subsequent chapter on "science and meaning". (I suspect that contemporary philosophers and contemporary scientists will both have some qualms about that move). To cite another example, in his chapter on "metaphysics and meaning", Ford's perspective is almost entirely shaped by his interaction with Huston Smith and E.F. Schumacher; he does a terrific job presenting these authors, but completely overlooks the renewal of metaphysics associated with contemporary disciples of Thomas Aquinas such as Oliva Blanchette and W. Norris Clarke. Finally, having presented eight paradigms, the short closing chapter--which provides a brief survey of comparisons and contrasts between the eight paradigms--was far too brief to be helpful.

I would nevertheless recommend this book to anyone looking for a starting point from which to engage the question of meaning and from which to launch a deeper exploration into one or more of the paradigms examined by Dennis Ford in this provocative, but less than perfect, volume.

I'm stretching to give this book as many as 3 stars. Although the faults are considerable in my opinion, the author has provided much to stimulate thinking on the issue of meaning and purpose of life.

Ford examines sources of meaning through mythology, philosophy, science, postmodernism, pragmatism, archetypal psychology, metaphysics, and naturalism -- each of which comprises a separate chapter. The introduction includes an excerpt from Tolstoy in which that writer concludes that "life has no meaning." Ford seems to accept this negative outlook as a factual starting point, as he proceeds to examine ways of discovering or Investing meaning via some of the above categories. (Ironically, Ford even sees a way of investing meaning via the "nihilistic myth." He wrote, "There is nobility and art in creating meaning in an otherwise meaningless universe.")

In the intro Ford also quotes Michael Novak: "The experience of nothingness is terrifying because it makes all attempts at speaking of purpose, goals, and meaning spurious." If not terrifying, to have the sense that one's life or life in general is meaningless, would be at least depressing. Hence the need to find meaning. But how can this be done if one has come to believe that life is ultimately meaningless and sees any attempt to invest meaning as contrived, a lie? Hopefully at least one of the several ways Ford presents of either discovering or investing meaning is convincing enough to overcome such a pessimistic view. Ford offers strengths and weaknesses of each of the eight paths above. There may also be overlap or combinations possible between the different categories, which Ford leaves to the reader to determine.

Ford seems to be most convinced himself of the value of metaphysics in offering a genuine sense of meaning. (That is the chapter where he references his friend, Huston Smith.) He states: "Metaphysics is an antidote to meaninglessness. ... Nevertheless the wisdom tradition asserts that humankind can achieve both happiness and redemption by focusing on acquiring knowledge of the good, the true, and the beautiful. Meaning is by definition, transcendent of the material and thus literally metaphysical." Further: "We cannot assume or presume that meaning is readily available; that it is something the perception of which is lost, rather than achieved. What this means in practice is that we cannot see meaning and purpose apart from a disciplined, attentive focus, based on faith and commitment." According to this path, meaning is found beyond the physical world. It involves a journey, study, and perhaps "tutelage."

Ford's take on Science is extremely narrow. He wrote, "The heart of science, and the materialism on which it rests, is the motivation to control." Wrong! Control is merely an aspect of scientific experimentation, important in that regard so as to obtain accurate and meaningful results. But the heart of science is the desire to know what is verifiably true of reality, and how nature functions. For example, due to science we know that it is not likely that the first woman was fashioned from a rib of the first man, and that humans are not a "special creation" separate from animals and plants. Rather, due to science, we know the atoms of our bodies were fashioned in the stars eons ago, and genetics and evolution shows us that we humans are related to all other creatures, even bacteria! So we are intimately connected to the universe and to all life! This is beautiful and profound! Ford mentions "scientism" -- which is probably what he would call my last few sentences. No, such feeling and insight springs directly from the revelations and discoveries of science.

Ford states that as far as science is concerned, "The universe has no intrinsic meaning, direction, end, or purpose." Well, traditionally science has never attempted to even address such issues. However, we have reached such a deep understanding of nature through science, that answers in regard to identity, direction, and purpose are practically jumping out at us. Robert Wright's book, Nonzero, shows in great detail that evolution is progressive and indicates a clear directionality. That direction is predominately increasingly complex life of ever expanding capabilities. (From that we may logically infer purpose, perhaps not quite scientifically, but in ways every bit as valid as other ways that Ford discusses.)

Ford calls science "one dimensional." (I take it that other paradigms that include some essence of something supernatural are apparently multi dimensional?) Ford's conception of science of course rules out anything metaphysical. But Ford does get somewhat into spirituality in his section on naturalism ("...feelings such as awe, humility, and joy."). He might have combined naturalism with his chapter on science. His dichotomy of the two is artificial. As Carl Sagan wrote in Demon Haunted World, "Science is not only compatible with spirituality, it is a profound source of spirituality." But even with the Ford's versions of science and naturalism combined he would not be doing full justice to science. To add one more point on which Ford is a bit behind, he states that science "cannot prescribe what people ought to value most." That notion is becoming old hat. See Sam Harris' new book, The Moral Landscape - How Science can Determine Human Values.

Ford's chapter on psychological archetypes is based almost exclusively on the work of James Hillman. Carl Jung is barely mentioned. The chapter on pragmatism is based on the ideas of one man, William James, but presents some interesting thoughts.

Ford does an excellent job of describing what postmodernism is about. It is probably his most clearly written chapter. I found it helpful, although I personally find major aspects of the philosophy of postmodernism repugnant. E.g.: "... postmodernism celebrates the ability to actively fabricate truth and meaning with new interpretations of ways of seeing. For postmodernism, truth is plastic." Yup! "Creating truth is itself meaningful activity."

Irfan Alvi (another reviewer of this book) and I both found the book challenging for the same reasons. Mr. Alvi expressed the situation so extremely well that I'm quoting him: "Part of the challenge is surely the inherent difficulty (intractability?) of meaning questions. But I think Ford's writing style is also a factor. Although he's not stuffy or pretentious, he consistently stays at a fairly high and dense level, without interludes to simplify and summarize key points. He also has a tendency to repeat the same point many times in different ways, and I often found this to cause more confusion than clarity. So the writing style is an aspect in which the book could have been better."

Ford does seem to try to be fair, although his biases show through. Despite the books many faults, it may still be worth pushing through if you are really interested in learning more about meaning and purpose of life. As I said initially, Ford provides much to stimulate thinking in the issue.