Thesis
The philosophical loss of absolutes/universals ultimately results in the loss of truth, the undermining of knowledge itself, and the increase of societal chaos.
Summary
The modern world stands upon the precipice of chaos and anarchy, according to Richard Weaver. The journey to this brink of destruction began in the 14th Century with Occam's rejection of universals and advancement of nominalism. (Intro) Since that time, the practical effects of this errant philosophy gradually eroded the philosophical underpinnings of logic and epistemology. This erosion resulted in society's loss of civil order and moral certainty. (Ch. 1-3) Without transcendent truth and moral certainty, media and the arts glorify self-indulgence and ego, thus reinforcing a spoiled-child mindset. (Ch. 4-6) The right to private property constitutes the last available battlefield upon which Weaver urges his readers to fight nominalism. In defending this metaphysical right, he hopes to rebuild the clarity of language and an ultimate sense of piety and justice. (Ch. 7-9) Only in this way might we step back from the brutish fate awaiting the practitioners of nominalism.
Argument
Worldview determines practical beliefs, at least within a given framework. The nominalist worldview, with its lack of transcendent truth, uses utilitarianism and pragmatism to ground truth and morality. Utilitarianism and pragmatism frequently lead to undermining societal structure on account of its inefficiency. The resulting chaos leads to competing values, allowing the most egomaniacal people to determine the cultural climate. The media then quickly becomes a tool for the powerful, with little discretion as to its use. The end result of this chain comes in a society of spoiled children. There remains one area where society recognizes a transcendent right, however: the right to private property. Properly defended, this right may provide the means to combat the nominalist worldview.
Critical Analysis
Weaver develops a cogent, though not entirely infallible argument. The argument's initial weakness lies in its sudden beginning with Occam's nominalism. Weaver assumes this beginning of society's degradation. As he deftly demonstrates in the remainder of his argument, however, no philosophy emerges in a vacuum. With that said, Weaver's inductive argument requires a starting point, and nominalism provides perhaps the most convenient one. Additionally, Weaver's assessment of the arts, as exemplified by jazz and classical music, seems motivated more by preference than by evaluation. His rapid dismissal of jazz as formless demonstrates his lack of familiarity with jazz. Additionally, modern composers still produce "higher" forms of music comparable to the classical composers. Other than these oversights, however, Weaver demonstrates effectively, through historical development, that when Man severs the ties between metaphysical reality and the material world, the foundation for knowledge itself quickly crumbles. Without transcendental truths there remains no basis upon which to build an orderly society, maintain moral standards, or distinguish between competing pragmatic perspectives. Weaver is correct in his conclusion that the existence of transcendental truth must be maintained if Man desires to have any ground for achieving order and understanding in a world of chaos and ignorance.
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About the author
Top reviews from other countries
- BRAULIO HERMANSON DE ALMEIDA CAMPOSReviewed in Brazil on September 4, 2023
Great Book
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- annabelle rankinReviewed in the United Kingdom on April 10, 2016
Fascinating. Really clarified why my mind does not want ...
