Francis Schaeffer | 07 - The Age Of Non Reason @francisschaeffer6045 | Uploaded July 2017 | Updated October 2024, 47 minutes ago.
I. Optimism Of Older Humanist Philosophers:
The unity and true knowledge of reality defined as starting from Man alone.
II. Shift in Modern Philosophy
A. Eighteenth century as the vital watershed.
B. Rousseau: ideas and influence.
1. Rousseau and autonomous freedom.
2. Personal freedom and social necessity clash in Rousseau.
3. Rousseau’s influence.
a) Robespierre and the ideology of the Terror.
b) Gauguin, natural freedom, and disillusionment.
C. DeSade: If nature is the absolute, cruelty equals non-cruelty.
D. Impossible tension between autonomous freedom and autonomous reasons conclusion that the universe and people are a part of the total cosmic machine.
E. Kant, Hegel, and Kierkegaard and their followers sought for a unity but they did not solve the problem.
1. After these men and their followers, there came an absolute break between the area of meaning and values, and the area of reason.
2. Now humanistic philosophy sees reason as always leading to pessimism; any hope of optimism lies in non-reason.
III. Existentialism and Non-Reason
A. French existentialism.
1. Total separation of reason and will: Sartre.
2. Not possible to live consistently with this position.
B. German existentialism.
1. Jaspers and the “final experience.”
2. Heidegger and angst.
C. Influence of existentialism.
1. As a formal philosophy it is declining.
2. As a generalized attitude it dominates modern thought.
IV. Forms of Popularization of Nonrational Experience
A. Drug experience.
1. Aldous Huxley and “truth inside one’s head.”
2. Influence of rock groups in spreading the drug culture; psychedelic rock.
B. Eastern religious experience: from the drug trip to the Eastern religious trip.
C. The occult as a basis for “hope” in the area of non-reason.
V. Theological Liberalism and Existentialism
A. Preparation for theological existentialism.
1. Renaissance’s attempt to “synthesize” Greek philosophers and Christianity; religious liberals’ attempt to “synthesize” Enlightenment and Christianity.
2. Religious liberals denied supernatural but accepted reason.
3. Schweitzer’s demolition of liberal aim to separate the natural from the supernatural in the New Testament.
B. Theological existentialism.
1. Intellectual failure of rationalist theology opened door to theological existentialism.
2. Barth brought the existential methodology into theology.
a) Barth’s teaching led to theologians who said that the Bible is not true in the areas of science and history, but they nevertheless look for a religious experience from it.
b) For many adherents of this theology, the Bible does not give absolutes in regard to what is right or wrong in human behavior.
3. Theological existentialism as a cul-de-sac.
a) If Bible is divorced from its teaching concerning the cosmos and history, its values can’t be applied to a historic situation in either morals or law; theological pronouncements about morals or law are arbitrary.
b) No way to explain evil or distinguish good from evil. Therefore, these theologians are in same position as Hindu philosophers (as illustrated by Kali).
c) Tillich, prayer as reflection, and the deadness of “god.”
d) Religious words used for manipulation of society.
VI. Conclusion
With what Christ and the Bible teach, Man can have life instead of death—in having knowledge that is more than finite Man can have from himself.
I. Optimism Of Older Humanist Philosophers:
The unity and true knowledge of reality defined as starting from Man alone.
II. Shift in Modern Philosophy
A. Eighteenth century as the vital watershed.
B. Rousseau: ideas and influence.
1. Rousseau and autonomous freedom.
2. Personal freedom and social necessity clash in Rousseau.
3. Rousseau’s influence.
a) Robespierre and the ideology of the Terror.
b) Gauguin, natural freedom, and disillusionment.
C. DeSade: If nature is the absolute, cruelty equals non-cruelty.
D. Impossible tension between autonomous freedom and autonomous reasons conclusion that the universe and people are a part of the total cosmic machine.
E. Kant, Hegel, and Kierkegaard and their followers sought for a unity but they did not solve the problem.
1. After these men and their followers, there came an absolute break between the area of meaning and values, and the area of reason.
2. Now humanistic philosophy sees reason as always leading to pessimism; any hope of optimism lies in non-reason.
III. Existentialism and Non-Reason
A. French existentialism.
1. Total separation of reason and will: Sartre.
2. Not possible to live consistently with this position.
B. German existentialism.
1. Jaspers and the “final experience.”
2. Heidegger and angst.
C. Influence of existentialism.
1. As a formal philosophy it is declining.
2. As a generalized attitude it dominates modern thought.
IV. Forms of Popularization of Nonrational Experience
A. Drug experience.
1. Aldous Huxley and “truth inside one’s head.”
2. Influence of rock groups in spreading the drug culture; psychedelic rock.
B. Eastern religious experience: from the drug trip to the Eastern religious trip.
C. The occult as a basis for “hope” in the area of non-reason.
V. Theological Liberalism and Existentialism
A. Preparation for theological existentialism.
1. Renaissance’s attempt to “synthesize” Greek philosophers and Christianity; religious liberals’ attempt to “synthesize” Enlightenment and Christianity.
2. Religious liberals denied supernatural but accepted reason.
3. Schweitzer’s demolition of liberal aim to separate the natural from the supernatural in the New Testament.
B. Theological existentialism.
1. Intellectual failure of rationalist theology opened door to theological existentialism.
2. Barth brought the existential methodology into theology.
a) Barth’s teaching led to theologians who said that the Bible is not true in the areas of science and history, but they nevertheless look for a religious experience from it.
b) For many adherents of this theology, the Bible does not give absolutes in regard to what is right or wrong in human behavior.
3. Theological existentialism as a cul-de-sac.
a) If Bible is divorced from its teaching concerning the cosmos and history, its values can’t be applied to a historic situation in either morals or law; theological pronouncements about morals or law are arbitrary.
b) No way to explain evil or distinguish good from evil. Therefore, these theologians are in same position as Hindu philosophers (as illustrated by Kali).
c) Tillich, prayer as reflection, and the deadness of “god.”
d) Religious words used for manipulation of society.
VI. Conclusion
With what Christ and the Bible teach, Man can have life instead of death—in having knowledge that is more than finite Man can have from himself.
