Tuesday, October 03, 2006

Can a Europe, devolved into spineless moral relativism, defend itself against evil?

Pope Benedict has clearly elucidated on numerous occasions the following mandate: Europe must counter moral relativism, be re-evangelized, and come back to the faith.

He is right. Without a spiritual rebirth, the very rock upon which Europe's culture stands--- its Judeo-Christian heritage---could crumble, causing it to devolve relentlessly into barbarism. Europe's very survival is at stake.

National Review Online
October 2, 2006 6:02 AM

Traitors to the Enlightenment
Europe turns its back on Socrates, Locke, et al.
By Victor Davis Hanson

The first Western Enlightenment of the Greek fifth-century B.C. sought to explain natural phenomena through reason rather than superstition alone. Ethics were to be discussed in the realm of logic as well as religion. Much of what Pythagoras, Socrates, Plato, and the Sophists thought may today seem self-evident, if not at times nonsensical. But that century was the beginning of the uniquely Western attempt to bring to the human experience empiricism, self-criticism, irony, and tolerance in thinking.

The second European Enlightenment of the late 18th century followed from the earlier spirit of the Renaissance. For all the excesses and arrogance in its thinking that pure reason might itself dethrone religion — as if science could explain all the mysteries of the human condition — the Enlightenment nevertheless established the Western blueprint for a humane and ordered society.

But now all that hard-won effort of some 2,500 years is at risk. The new enemies of Reason are not the enraged democrats who executed Socrates, the Christian zealots who persecuted philosophers of heliocentricity, or the Nazis who burned books. No, they are a pampered and scared Western public that caves to barbarism — dwarves who sit on the shoulders of dead giants, and believe that their present exalted position is somehow related to their own cowardly sense of accommodation.

What would a Socrates, Galileo, Descartes, or Locke believe of the present decay in Europe — that all their bold and courageous thinking, won at such a great cost, would have devolved into such cheap surrender to fanaticism?

Just think: Put on an opera in today’s Germany, and have it shut down, not by Nazis, Communists, or kings, but by the simple fear of Islamic fanatics.

Write a novel deemed critical of the Prophet Mohammed, as did Salman Rushdie, and face years of ostracism and death threats — in the heart of Europe no less.

Compose a film, as did Theo Van Gogh, and find your throat cut in “liberal” Holland.

Or better yet, sketch a cartoon in postmodern Denmark, and then go into hiding.

Quote an ancient treatise, as did the pope, and learn your entire Church may come under assault, and the magnificent stones of the Vatican offer no refuge.

There are three lessons to be drawn from these examples. In almost every case, the criticism of the artist or intellectual was based either on his supposed lack of sensitivity or of artistic excellence. Van Gogh was, of course, obnoxious and his films puerile. The pope was woefully ignorant of public relations. The cartoons in Denmark were amateurish and unnecessary. Rushdie was an overrated novelist, whose chickens of trashing the West he sought refuge in finally came home to roost. The latest Hans Neuenfels adaptation of Mozart’s Idomeneo was silly.

But isn’t that precisely the point? It is easy to defend artists when they produce works of genius that do not offend popular sensibilities — Da Vinci’s Mona Lisa or Montesquieu’s Spirit of the Laws — but not so when an artist offends with neither taste nor talent. Yes, Pope Benedict is old and scholastic; he lacks both the smile and tact of the late Pope John Paul II, who surely would not have turned for elucidation to the rigidity of Byzantine scholarship. But isn’t that why we must come to the present Pope’s defense — if for no reason other than because he has the courage to speak his convictions when others might not?
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