Scientific Truth as Grounded in Faith—Part II

Some of the latest movies on war exhibit this dehumanizing process. In them violence has no face, suffering has no purpose and ethical considerations have no place. Homer’s Iliad they are not. Efficiency and effectiveness is the name of the game in those movies; nothing less than a prescription for insanity. In his book Orthodoxy, G.K. Chesterton points out that poets rarely if ever go mad, but chess players (to which I would add military and political strategists) quite often do. He further points out that of all the English poets only Cowper went mad, and that was not because of his imagination but because of his logic of predestination.

The discovery of Vico in our modern age is providential and due to the fact that there is a great need for an integrative scientific approach, capable of bypassing the object/subject dichotomy of a rationalistic materialistic and mechanistic approach to reality, to take its cue from the fundamental relations of the mind to the nature of the world around us. This requires nothing less than a profound synthesis of human thought, the kind of synthesis Vico advocated to his contemporaries as an antidote to the dehumanization of a purely casual account of everything in the universe devoid of a human consciousness. In this regard the reader should consult Roger Penrose’s The Emperor’s New Mind: Concerning Computers, Minds and the Laws of Physics (Oxford University Press, 1989), or William Barrett’s Death of the Soul: From Descartes to the Computer. Those two scholars point out that by concentrating exclusively on mechanistic logico-casual connections, the Cartesian paradigm has deprived Man of the rational ground for his convictions and actions. The end result is scientific activity devoid of responsible ethical judgments and decisions.

The moral relativism of our society points to the above mentioned disaster. Many today have opinions (supposedly all valid as any other), precious few with convictions and principles to which they are willing to commit themselves. That sorry ethical outcome ought to have been apparent the moment Descartes took away from human knowledge the ground of ultimate beliefs, thus discounting the fundamental relationship between thought and being, understanding and reality; notions that any science, in as much as it is made by Man’s mind, should always presuppose. In education this leads to the privileging of the means over and above the authentic goals of education, the emphasizing of the “real” over and above the “ideal,” the ignoring of the ethical-spiritual component of man’s life, the prostituting of education to mere training for successful manipulation of the “real.”

A rock bottom belief of modern science is that the visible and the tangible have primacy, i.e., are more real over the invisible and the intangible. This is a premise never openly stated but pervading the scientific world which seeks the quantifiable, what can be materially observed while questioning the very existence of the invisible and the intangible. Invariably, it ends up with a purely casual interpretation of human existence devoid of the concept of human freedom. It is all deterministic. To the medieval mind this view of reality would have appeared quite squalid especially if one considers that even in the material realm some 90% of  matter is invisible to the naked eye and even to the telescope. So it appears that any fair minded scientist has to acknowledge that his standard “scientific” approach is no longer viable after the discovery of the metrical field which is invisible and yet controls all the observable objects in our experience. He would also have to admit that science operates within a hierarchy of levels of meaning and explanations which are open upward but not reducible downward. The organismic relations of living beings, while presupposing the laws of physics and chemistry, are not explainable in terms of these laws. In other words, the higher we go up the scale of levels, the richer the meaning we seem to encounter. The paradox is this: the medieval view was much more “realistic.”

Atoms in motion hardly explain the varied complex meaning of one’s humanity. Humans reading books in a library must appear pretty incomprehensible for a dog’s viewpoint of reality or perhaps to a barbarian who has no inkling of what reading and writing are all about. Indeed, all meaning in science is to be discerned in higher levels of reality and it is not reducible to the laws controlling the ultimate particulars of the universe. Human beings, in as much as they are inherently free, cannot be explained but only understood.

Once this fundamental notion of ultimate beliefs as the foundation of science is accepted, a reverse of the customary Cartesian paradigm begins to occur and we begin to acknowledge, with the medieval mind, that in fact what is most tangible (the substratum) in the universe has less meaning and that moreover the tangible cannot be identified with the real. On the contrary, the deeper the reality of a thing, the less tangible it seems to be. If the substratum is our ultimate reality, then all things are pretty much meaningless. Aquinas was correct: angels are higher beings because they are less tangible in what the scholastics call the chain of being.

That is not to imply that we need to understand angels before the scope of Western scientific development undergoes a transformation. All we need to do is understand Vico. One of his most significant insights, ultimately derived from the Judeo-Christian tradition, is that there is only one creative Source of order and rationality in the universe. That order in turn is creative of the contingent order of nature and our own understanding of it. As John was inspired to render it: “In the beginning was the Word.” In the interrelation of creation and incarnation within time and space lies the ultimate ground of order. In more traditional Christian thought the self is to be understood only in terms of its relation to God. It is created by God (creation), alienated from him (original sin), visited by him (incarnation), called to spiritual health by him (redemption), destined to be in communion with him forever (resurrection). Indeed, this is Immanuel, the God who enters into history with us, and therefore to know God is to also know this history with us. Conversely, to detach humanity from the relation to its ultimate underpinning is to miss the very purpose of human existence. And since God cannot be demonstrated empirically, man’s worth, his intrinsic dignity, cannot be demonstrated empirically either. All we can do is believe in humanity, just as one believes in God who sustains human nature. Only thus one may hope to reach the very essence of humanity: human personhood.

It is unfortunately true that religion and science, since the Enlightenment have been presented as estranged from each other, but that is no longer the case. They are beginning to come around full circle to their common origin where they can meet again as Vico aptly described some three hundred years ago. For as Eliot best rendered it: “The end of all our exploring/will be to arrive where we started/and know the place for the first time.”

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