Wednesday, August 19, 2015

"They have failed"

● "FOR the intellectuals who have succeeded the priests as the guardians of the higher tradition of Western culture have been strong only in their negative work of criticism and disintegration. They have failed to provide an integrated system of principles and values which could unify modern society, and consequently they have proved unable to resist the non-moral, inhuman and irrational forces which are destroying the humanist no less than the Christian traditions of Western culture."

● "IT is, however, questionable whether a culture which has once possessed . . . a spiritual class or order that has been the guardian of a sacred tradition of culture can dispense with it without becoming impoverished and disorientated. This is what has actually occurred in the secularization of modern Western culture, and men have been more or less aware of it ever since the beginning of the last century."

~Christopher Dawson: Religion and Culture.

■ See this book at Amazon

Thursday, August 6, 2015

The Left-Right Fallacy

I AM very glad to have an opportunity of explaining the reasons why I objected to the current terminology of Left and Right, most of all so far as Catholics are concerned.

It is obvious today that we are faced with the prospect of a return to barbarism. The ancient tradition of Western Christendom which was founded on three pillars of Faith and Freedom and Law is withering away before our eyes, and in its place there is a rising an enormously powerful but completely inhuman system of social organization, which is usually known as totalitarianism.

This system is destroying all the forms of civilized life and moral behavior which have been developed by a thousand years and more of continuous strenuous effort, and it is not only bringing back the old evils of barbarism – like slavery and massacre and torture – but also introducing new forms of organized evil and injustice which the old barbarisms could never have imagined or devised.

It is our duty at the present time to do all in our power to preserve every existing breakwater against this flood of barbarism.

If we can maintain islands of civilization, then there is a chance that the tide may turn and that the submerged forces of Christian culture will be able to reassert themselves.

This task far transcends politics; but it has its political side, and if we surrender our political judgment and allow ourselves to be hoodwinked and blinded by the political tactics of totalitarianism, we lessen our powers of resistance on still more important issues.

Now the traditional Western political order was founded on law and liberty. The common bond of loyalty to the state did not exclude all kinds of lesser loyalties and corporate rights through which the rich diversity of Western Culture was developed. And this two-fold tradition has been inherited by Western democracy, by which I understand not in abstract ideology, but simply be historic system of self–government by representing institutions and ministerial responsibility and free elections and free discussion, which has been worked out in this and other Western countries in modern times.

This system, like the older system from which it is derived, cannot work unless there is a common bond of loyalty and the will to cooperate in essentials, in spite of all disagreements and divergencies of interest. This agreement is essential to the existence of a free society and consequently it is the key–point against which the totalitarian attack on Western Culture is directed.

The Totalitarian Tactic

The tactics of totalitarianism are to weld every difference of opinion and tradition and every conflict of economic interests into an absolute ideological opposition which disintegrates society into hostile factions bent on destroying one another.

In this campaign of disintegration the Right-Left mythology is a perfect god-send to the forces of destruction. It provides them with a crude and simple but highly effective instrument which can be applied to almost any situation and by which any number of different issues can be merged together in a mass of confusion and ideological clap-trap.

For example, there are Liberals and Conservatives, there are Republicans and Monarchists, there are anti-clericals and clericals, there are Communists and Fascists, there are Socialist and Individualists, there are Semites and anti-Semites. All of these are different oppositions, which have no necessary connection with one another, yet all of them are brought under the Left-Right headings and thus forced into ideological alliances which may be unnecessary and absurd. Moreover, when you have got your opponents all neatly ticketed you can then repeat the same process on any section of them – dividing the Socialists into Socialists of the Left Center in Socialists of the Extreme Left, or the Liberals into Moderates or Progressives, so as to submit them to the same process of confusion and disintegration.

Now the fault – or, if you like, the advantage, of the method of division is that it has no rational basis. It grades men and ideas according to their relation to a central point; which, as a rule, has no existence.

Yet in spite of this irrational character, Left and Right become the center of fierce ideological loyalties and enmities which overpower men’s reason and sense of judgment and drive them to acts of violence and inhumanity which would disgrace a tribe of cannibals.

The process of social disintegration by political faction has been spreading like an epidemic in modern society.

It is transforming Europe, the most highly civilized region in the world, the home of Christian culture, into an inferno of hatred and suspicions.

It can only be checked by a great moral effort on the part of all those who have not yet been dragged down into this whirlpool of destruction.

The obvious remedy for these evils is to be found in the old natural and political virtues which have been denied and discarded by the new barbarians: the virtues of justice and goodwill, the virtues of truth and patience, above all the virtue of prudence which Aristotle defines as the truly rational and practical state of mind in the field of human good and evil. It is only by the exercise of these virtues that it is possible to save society from the political disintegration that threatens it, and maintain an island of society amidst the rival barbarians of Left and Right.

For what we are faced with is not a false ideology which can be met with rational argument, but a kind of contagious social malady which may be deliberately encouraged by cold-blooded political schemes, but which is in itself a thoroughly irrational thing.

Source of the Left-Right Split

It is true that the Left-Right division existed long before the rise of modern totalitarianism, but from the beginning it was tainted with similar moral evils. For it originated in the French Revolution under the shadow of the guillotine in the reign of horror, at a time when politics were submerged in civil war and when the totalitarian techniques of purges and liquidations and single-party dictatorships were first evolved. Where such conditions exist, the irrational dualism of Left and Right is natural enough, since every man is forced to take one side or the other, and he stakes his neck on the victory of his party.

Today the whole thing has become infinitely more serious owing to the breakdown of Western civilization and the rapid spread of social disintegration in continental Europe. But this situation makes it all the more necessary that we should keep our heads and refuse to allow our own political vendetta of Left and Right. That way leads to destruction. The way of life is the way of justice which turns neither to the Right nor to the Left.

The political order of the Christian State was founded on the belief in the law of justice which did not depend on the right of the stronger or the will of the majority, but on the internal law to which kings and peoples alike were subject. In this belief in justice still survives today, though its spiritual foundations are often forgotten, so that “law and order” seem no more than a tiresome convenience that we take for granted.

Nevertheless it is the most precious thing we have, and there are countless thousands in Europe today who are perishing for lack of it. And so long as there are men who stand for justice and truth against the violence of party passion and the lies of party propaganda, there is still a hope for Europe and for Christian civilization.

~Christopher Dawson
(First published in The Catholic Mind, April 1946.)

Saturday, August 1, 2015

The Patriarchal Family in History

THE TRADITIONAL VIEW of the family was founded on a somewhat na├»ve and one-sided conception of history. The knowledge of the past was confined to the history of classical civilization and to that of the Jews, in both of which the patriarchal family reigned supreme. But when the European horizon was widened by the geographical discoveries of modern times, men suddenly realized the existence of societies whose social organization was utterly different to anything that they had imagined. The discovery of totemism and exogamy, of matrilinear institutions, of polyandry, and of customs of organized sexual license gave rise to a whole host of new theories concerning the origins of marriage and the family. Under the influence of the prevalent evolutionary philosophy, scholars like Lewis Morgan elaborated the theory of the gradual evolution of the family from a condition of primitive sexual promiscuity through various forms of group-marriage and temporary pairing up to the higher forms of patriarchal and monogamous marriage as they exist in developed civilizations. This theory naturally commended itself to socialists. It received the official imprimatur of the leaders of German Socialism in the later nineteenth century, and has become as much a part of orthodox socialist thought as the Marxian interpretation of history. It was, however, never fully accepted by the scientific world, and is today generally abandoned, although it still finds a few supporters among anthropologists. In England it is still maintained by Mr. E. S. Hartland and by Dr. Briffault, whose vast work The Mothers (3 vols., 1927) is entirely devoted to the subject. According to Briffault, primitive society was purely matriarchal in organization, and the primitive family group consisted only of a woman and her offspring. A prolonged sexual association, such as we find in all existing forms of marriage, except in Russia, is neither natural nor primitive, and has no place in a matriarchal society. The original social unit was not the family, but the clan which was based on matrilinear kinship and was entirely communistic in its sexual and economic relations. The family, as we understand it, owes nothing to biological or sexual causes, but is an economic institution arising from the development of private property and the consequent domination of women by men. It is “but a euphemism for the individualistic male with his subordinate dependents.”

But in spite of its logical coherence, and the undoubted existence of matrilinear institutions in primitive society, this theory has not been borne out by recent investigations. The whole tendency of modern anthropology has been to discredit the old views regarding the primitive promiscuity and sexual communism, and to emphasize the importance and universality of marriage. Whether the social organization is matrilinear or patrilinear, whether morality is strict or loose, it is the universal rule of every known society that a woman before she bears a child must be married to an individual male partner. The importance of this rule has been clearly shown by Dr. Malinowski. “The universal postulate of legitimacy,” he writes, “has a great sociological significance which is not yet sufficiently acknowledged. It means that in all human societies moral tradition and law decree that the group consisting of a woman and her offspring is not a sociologically complete unit. The ruling of culture runs here again on entirely the same lines as natural endowment; it declares that the human family must consist of the male as well as the female.”(1)

It is impossible to go back behind the family and find a state of society in which the sexual relations are in a pre-social stage, for the regulation of sexual relations is an essential pre-requisite of any kind of culture. The family is not a product of culture; it is, as Malinowski shows, “the starting point of all human organization” and “the cradle of nascent culture.” Neither the sexual nor the parental instinct is distinctively human. They exist equally among the animals, and they only acquire cultural significance when their purely biological function is transcended by the attainment of a permanent social relation. Marriage is the social consecration of the biological functions, by which the instinctive activities of sex and parenthood are socialized and a new synthesis of cultural and natural elements is created in the shape of the family. This synthesis differs from anything that exists in the animal world in that it no longer leaves man free to follow his own sexual instincts; he is forced to conform them to a certain social pattern. The complete freedom from restraint which was formerly supposed to be characteristic of savage life is a romantic myth. In all primitive societies sexual relations are regulated by a complex and meticulous system of restrictions, any breach of which is regarded not merely as an offence against tribal law, but as morally sinful. These rules mostly have their origin in the fear of incest, which is the fundamental crime against the family, since it leads to the disorganization of family sentiment and the destruction of family authority. It is unnecessary to insist upon the importance of the consequences of this fear of incest in both individual and social psychology, since it is the fundamental thesis of Freud and his school. Unfortunately, in his historical treatment of the subject, in Totem and Tabu, he inverts the true relations, and derives the sociological structure from a pre-existent psychological complex instead of vice versa. In reality, as Dr. Malinowski has shown, the fundamental repression which lies at the root of social life is not the suppressed memory of an instinctive crime—Freud’s prehistoric Oedipus tragedy—but a deliberate constructive repression of anti-social impulses. “The beginning of culture implies the repression of instincts, and all the essentials of the Oedipus complex or any other complex are necessary by-products in the gradual formation of culture.”(2)

The institution of the family inevitably creates a vital tension which is creative as well as painful. For human culture is not instinctive. It has to be conquered by a continuous moral effort, which involves the repression of natural instinct and the subordination and sacrifice of the individual impulse to the social purpose. It is the fundamental error of the modern hedonist to believe that man can abandon moral effort and throw off every repression and spiritual discipline and yet preserve all the achievements of culture. It is the lesson of history that the higher the achievement of a culture the greater is the moral effort and the stricter is the social discipline that it demands. The old type of matrilinear society, though it is by no means devoid of moral discipline, involves considerably less repression and is consistent with a much laxer standard of sexual behaviour than is usual in patriarchal societies. But at the same time it is not capable of any high cultural achievement or of adapting itself to changed circumstances. It remains bound to its elaborate and cumbrous mechanism of tribal custom.

The patriarchal family, on the other hand, makes much greater demands on human nature. It requires chastity and self-sacrifice on the part of the wife and obedience and discipline on the part of the children, while even the father himself has to assume a heavy burden of responsibility and submit his personal feelings to the interests of the family tradition. But for these very reasons the patriarchal family is a much more efficient organ of cultural life. It is no longer limited to its primary sexual and reproductive functions. It becomes the dynamic principle of society and the source of social continuity. Hence, too, it acquires a distinctively religious character, which was absent in matrilinear societies, and which is now expressed in the worship of the family hearth or the sacred fire and the ceremonies of the ancestral cult. The fundamental idea on marriage is no longer the satisfaction of the sexual appetite, but, as Plato says: “the need that every man feels of clinging to the eternal life of nature by leaving behind him children’s children who may minister to the god’s in his stead.”(3)

This religious exaltation of the family profoundly affects men’s attitude to marriage and the sexual aspects of life in general. It is not limited, as is often supposed, to the idealization of the possessive male as father and head of the household; it equally transforms the conception of womanhood. It was the patriarchal family which created those spiritual ideals of motherhood and virginity which have had so deep an influence on the moral development of culture. No doubt the deification of womanhood through the worship of the Mother Goddess had its origin in the ancient matrilinear societies. But the primitive Mother Goddess is a barbaric and formidable deity who embodies the ruthless fecundity of nature, and her rites are usually marked by licentiousness and cruelty. It was the patriarchal culture which transformed this sinister goddess into the gracious figures of Demeter and Persephone and Aphrodite, and which created those higher types of divine virginity which we see in Athene, the giver of good counsel, and Artemis, the guardian of youth.

The patriarchal society was in fact the creator of those moral ideas which have entered so deeply into the texture of civilization that they have become a part of our thought. Not only the names of piety and chastity, honour and modesty, but the values for which they stand are derived from this source, so that even where the patriarchal family has passed away we are still dependent on the moral tradition it has created.(4) Consequently, we find that the existing world civilizations from Europe to China are all founded on the tradition of the patriarchal family. It is to this that they owed the social strength which enabled them to prevail over the old cultures of matrilinear type which, alike in Europe and in Western Asia, in china and India, had preceded the coming of the great classical cultures. Moreover, the stability of the latter has proved to be closely dependent on the preservation of the patriarchal ideal. A civilization like that of China, in which the patriarchal family remained the corner-stone of society and the foundation of religion and ethics, has preserved its cultural traditions for more than 2,000 years without losing its vitality. In the classical cultures of the Mediterranean world, however, this was not the case. Here the patriarchal family failed to adapt itself to the urban conditions of the Hellenic civilization, and consequently the whole culture lost its stability. Conditions of life both in the Greek city state and in the Roman Empire favoured the man without a family who could devote his whole energies to the duties and pleasures of public life. Late marriages and small families became the rule, and men satisfied their sexual instincts by homosexuality or by relations with slaves and prostitutes. This aversion to marriage and the deliberate restriction of the family by the practice of infanticide and abortion was undoubtedly the main cause of the decline of ancient Greece, as Polybius pointed out in the second century B.C.(5) And the same factors were equally powerful in the society of the Empire, where the citizen class even in the provinces was extraordinarily sterile and was recruited not by natural increase, but by the constant introduction of alien elements, above all from the servile class. Thus the ancient world lost its roots alike in the family and in the land and became prematurely withered.

The reconstitution of Western civilization was due to the coming of Christianity and the re-establishment of the family on a new basis. Though the Christian ideal of the family owes much to the patriarchal tradition which finds such a complete expression in the Old Testament, it was in several respects a new creation that differed from anything that had previously existed. While the patriarchal family in its original form was an aristocratic institution which was the privilege of a ruling race or a patrician class, the Christian family was common to every class, even to the slaves.(6) Still more important was the fact that the Church insisted for the first time on the mutual and bilateral character of sexual obligations. The husband belonged to the wife as exclusively as the wife to the husband. This rendered marriage a more personal and individual relation than it had been under the patriarchal system. The family was no longer a subsidiary member of a larger unity—the kindred or “gens.” It was an autonomous self-contained unit which owed nothing to any power outside itself.

It is precisely this character of exclusiveness and strict mutual obligation which is the chief ground of objection among modern critics of Christian morality. But whatever may be thought of it, there can be no doubt that the resultant type of monogamous and indissoluble marriage has been the foundation of European society and had conditioned the whole development of our civilization. No doubt it involves a very severe effort if repression and discipline, but its upholders would maintain that it has rendered possible an achievement which could never have been equalled under the laxer conditions of polygamous or matrilinear societies. There is no historical justification of Bertrand Russell’s belief that the Christian attitude to marriage has had a brutalizing effect on sexual relations and has degraded the position of woman below even the level of ancient civilizations: on the contrary, women have always has a wider share in social life and a greater influence on civilization in Europe than was the case either in Hellenic or oriental society. And this is in part due to those very ideals of asceticism and chastity which Bertrand Russell regards as the source of all our troubles. For in a Catholic civilization the patriarchal ideal is counterbalanced by the ideal of virginity. The family for all its importance does not control the whole existence of its members. The spiritual side of life belongs to a spiritual society in which all authority is reserved to a celibate class. Thus in one of the most important aspects of life the sexual relation is transcended, and husband and wife stand on an equal footing. I believe that this is the chief reason why the feminine element has achieved fuller expression in Catholic culture and why, even at the present day, the feminine revolt against the restrictions of family life is so much less marked in Catholic society than elsewhere.

In Protestant Europe, on the other hand, the Reformation, by abandoning the ideal of virginity and by the destruction of monasticism and of the independent authority of the Church, accentuated the masculine element in the family. The Puritan spirit, nourished on the traditions of the Old Testament, created a new patriarchalism and made the family the religious as well as the social basis of society. Civilization lost its communal and public character and became private and domestic. And yet, by a curious freak of historical development, it was this Puritan and patriarchal society which gave birth to the new economic order which now threatens to destroy the family. Industrialism grew up, not in the continental centres of urban culture, but in the most remote districts of rural England, in the homes of nonconformist weavers and ironworkers. The new industrial society was entirely destitute of the communal spirit and of the civic traditions which had marked the ancient and mediaeval city. It existed simply for the production of wealth and left every other side of life to private initiative. Although the old rural culture, based on the household as an independent economic unit, was passing away for ever, the strict ethos of the Puritan family continued to rule men’s lives.

This explains the anomalies of the Victorian period both in England and America. It was essentially an age of transition. Society had already entered on a phase of intense urban industrialism, while still remaining faithful to the patriarchal ideals of the old Puritan tradition. Both Puritan morality and industrial mass economy were excessive and one-sided developments, and when the two were brought together in one society they inevitably produced an impossible situation.

The problem that faces us today is, therefore, not so much the result of an intellectual revolt against the traditional Christian morality; it is due to the inherent contradictions of an abnormal state of culture. The natural tendency, which is even more clearly visible in America than in England, is for the Puritan tradition to be abandoned and for society to give itself up passively to the machinery of modern cosmopolitan life. But this is no solution. It leads merely to the breaking down of the old structure of society and the loss of the traditional moral standards without creating anything which can take their place. As in the decline of the ancient world, the family is steadily losing its form and its social significance, and the state absorbs more and more of the life of its members. The home is no longer a centre of social activity; it has become merely a sleeping place for a number of independent wage-earners. The functions which were formerly fulfilled by the head of the family are now being taken over by the state, which educates the children and takes the responsibility for their maintenance and health. Consequently, the father no longer holds a vital position in the family: as Mr. Bertrand Russell says, he is often a comparative stranger to his children, who know him only as “that man who comes for the week-ends.” Moreover, the reaction against the restrictions of the family life which in the ancient world was confined to the males of the citizen class, is today common to every class and to both sexes. To the modern girl marriage and motherhood appear not as the conditions of a wider life, as they did to her grandmother, but as involving the sacrifice of her independence and the abandonment of her career.

The only remaining safeguards of family life in modern urban civilization are its social prestige and the sanctions of moral and religious tradition. Marriage is still the only form of sexual union which is tolerated by society, and the ordinary man and woman are usually ready to sacrifice their personal convenience rather than risk social ostracism. But if we accept the principles of the new morality, this last safeguard will be destroyed and the forces of dissolution will be allowed to operate unchecked. It is true that Mr. Russell, at least, is willing to leave us the institution of marriage, on condition that it is strictly demoralized and no longer makes any demands on continence. But it is obvious that these conditions reduce marriage to a very subordinate position. It is no longer the exclusive or even the normal form of sexual relations: it is entirely limited to the rearing of children. For, as Mr. Russell is never tired of pointing out, the use of contraceptives has made sexual intercourse independent of parenthood, and the marriage of the future will be confined to those who seek parenthood for its own sake rather than as the natural fulfilment of sexual love. But under these circumstances who will trouble to marry? Marriage will lose all attractions for the young and the pleasure-loving and the poor and the ambitious. The energy of youth will be devoted to contraceptive love and only when men and women have become prosperous and middle-aged will they think seriously of settling down to rear a strictly limited family.

It is impossible to imagine a system more contrary to the first principles of social well-being. So far from helping modern society surmount its present difficulties, it only precipitates the crisis. It must lead inevitably to a social decadence far more rapid and more universal than that which brought about the disintegration of ancient civilization. The advocates of birth-control can hardly fail to realize the consequences of a progressive decline of the population in a society in which it is already almost stationary, but for all that their propaganda is entirely directed towards a further diminution in the birth rate. Many of them, like Dr. Stopes, are no doubt so much concerned with the problem of individual happiness that they do not stop to consider how the race is to be carried on. Others, such as Mr. Russell, are obsessed by the idea that over-population is the main cause of war and that a diminishing birth rate is the best guarantee of international peace. The largest and most prolific populations, such as the Chinese and the Hindus, have always been singularly unaggressive. The most warlike peoples are usually those who are relatively backward in culture and few in numbers, like the Huns and the Mongols, or the English in the fifteenth century, the Swedes in the seventeenth century, and the Prussians in the eighteenth century. If, however, questions of population should give rise to war in the future, there can be no doubt that it is nations with wide possessions and a dwindling population who will be most likely to provoke an attack. But it is much more likely that the process will be a peaceful one. The peoples who allow the natural bases of society to be destroyed by the artificial conditions of the new urban civilization will gradually disappear and their place will be taken by those populations which live under simpler conditions and preserve the traditional forms of the family.

~Christopher Dawson (1933)
1. B. Malinowski, [Sex and Repression in Savage Society] (1927), p. 213.

2. Malinowski, [op. cit]., p. 182

3. Laws, 773 F.

4. For this reason the Catholic Church has always associated its teaching on marriage with the patriarchal tradition, and even today she still concludes the marriage service with the ancient patriarchal benediction: “May the God of Abraham, the God of Isaac, and the God of Jacob, be with you and may he fulfill his blessing upon you that you may see your children’s children even to the third and fourth generation.”

5. He writes that in his days the diminution of population in Greece was so great that the towns were becoming deserted and the fields untilled. The reason of this is neither war nor pestilence, but because men “owing to vanity, avarice or cowardice, no longer wish to marry or to bring up children.” In Boeotia especially he notes a tendency for men to leave their property to clubs for public benefactions instead of leaving it to their heirs, “so that the Boeotians often have more free dinners than there are days in the month.” –Polyb., Books XXXVI, 17, and XX, 6.

6. The same change, however, has taken place in China, where, owing to the influence of Confucianism, the whole population has gradually acquired the family institutions which were originally peculiar to the members of the feudal nobility.

■ Source and recommended reading: Dynamics of World History:

Dynamics of World History
by Christopher Dawson (Author),
John J. Mulloy (Ed.), Dermot Quinn (Intro.)

■ At Amazon

"This classic Dawson work is a conspectus of his thought on universal history in all its depth and range. Containing thirty-one essays selected from his writings it gives a clear and fascinating picture of his achievement in helping to widen our perspective of world history and in identifying the central determinative importance of religion for the formation of culture."

Share This