Sunday, June 15, 2008
Opposition to the central ideas of the French Enlightenment, and of its allies and disciples in other European countries, is as old as the movement itself. The proclamation of the autonomy of reason and the methods of the natural sciences, based on observation as the sole reliable method of knowledge, and the consequent rejection of the authority of revelation, sacred writings and their accepted interpreters, tradition, prescription, and every form of non-rational and transcendent source of knowledge, was naturally opposed by the churches and religious thinkers of many persuasions. But such opposition, largely because of the absence of common ground between them and the philosophers of the Enlightenment, made relatively little headway, save by stimulating repressive steps against the spreading of ideas regarded as dangerous to the authority of church or state. More formidable was the relativist and sceptical tradition that went back to the ancient world. The central doctrines of the progressive French thinkers, whatever their disagreements among themselves, rested on the belief, rooted in the ancient doctrine of natural law, that human nature was fundamentally the same in all times and places ...
It was further believed that methods similar to those of Newtonian physics, which had achieved such triumphs in the realm of inanimate nature, could be applied with equal success to the fields of ethics, politics and human relationships in general, in which little progress had been made; with the corollary that once this had been effected, it would sweep away irrational and oppressive legal systems and economic policies the replacement of which by the rule of reason would rescue men from political and moral injustice and misery and set them on the path of wisdom, happiness and virtue. Against this, there persisted the doctrine that went back to the Greek sophists, Protagoras, Antiphon and Critias, that beliefs involving value-judgements, and the institutions founded upon them, rested not on discoveries of objective and unalterable natural facts, but on human opinion, which was variable and differed between different societies and at different times; that moral and political values, and in particular justice and social arrangements in general, rested on fluctuating human convention. ... It seemed to follow that no universal truths, established by scientific methods, that is, truths that anyone could verify by the use of proper methods, anywhere, at any time, could in principle be established in human affairs.
- Isaiah Berlin, "The Counter-Enlightenment," in Against the Current: Essays in the History of Ideas
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