In yesterday’s debate in the House of Commons, Sir Edward Leigh gave a remarkably well informed reading of Laudato Si’. He even mentions our very own Charles De Koninck:
The Pope is repeating the philosophy of the 20th century philosopher, Professor Charles De Koninck, who understood that the person, the individual, could not be neglected. He differed from the personalists because he knew that the person had to be integrated within a vision of the common good. In the encyclical, the Pope constantly concentrates on our common good and our common nature: the good of the individual, the good of the family, the good of the village, town, province and country, and the good of the whole world. People—you and I—have to be understood, De Koninck argued and the Pope now argues, in the context of our place in the universe as a whole. That is one thing that the Pope is trying to do with the encyclical. Like De Koninck, the Pope understands the truth expressed by St Thomas Aquinas that the greatest perfection of the created person is the good of the universe.
One might almost think that Sir Edward has read my blogposts on the matter— such as this one or this one.
Jürgen Klopp’s appoitment as Liverpool FC’s new manager may not be “the most exciting event … ever,” but it is certainly terribly exciting. I have been a Liverpool supporter ever since my youth, when, not having a TV, I started looking for soccer clips online and found Timbo’s Goals, a now long defunct LFC fan site that featured clips from the glory days of the 70s and 80s, as well as the most recent games. The clips took ages to download on our dial-up connection, but it was worth it. From Keagan and Toshak to Kenny Daglish to John Barnes and Peter Beardsley to Robbie Fowler and Steve Mcmanaman, I got to know all the greats. Gérard Houllier was Liverpool manager in those days, and the first stomach-turningly exciting moment that I had as a Liverpool supporter was watching Houlier’s team defeat Deportivo Alavés in the 2001 UEFA Cup final (on a TV at the house of philosopher Peter Colosi).
Watching Jürgen Klopp’s presentation was a little bit like watching clips of Pope St. John Paul II emerging on the loggia of St Peter’s after his election to the papacy. The comparison might seem not only to be in bad taste, but also to be misleading. “A pope’s rôle in the Church is not much like that of a manager in a football club,” my readers are presumably thinking. A lot has been written recently in the sort of Catholic blogs that I read— especially ones that to some degree share my integralism— about what popes are not. The pope is not a Soviet style dictator, or oriental tyrant who’s slightest whim is law. He is not the incarnation of the Holy Spirit delivering new revelations and so and so forth. Such warnings against exaggerated notions of the Pope’s rôle are all very well as far as they go. The Holy Father is the servant of the truth, not its creator. And the pope’s very importance as Vicar of Christ on earth can easily lead to exaggerated ideas about his power. As one of the best of the recent treatments of what the pope is not, Elliot Milco’s series against certain forms of excessive ultra-montanism, puts it: Continue reading
In a programmatic post on the new encyclical, John Brungardt argues that Charles De Koninck’s philosophy of nature and his anti-personalist account of the common good, both rooted in his rich understanding of the order of the whole universe as the final cause of creation, make De Koninck a particularly suitable instrument for pursuing the concerns of Laudato Si’. Continue reading
Yuval Levin has a clever post at National Review in which he discusses three different senses of “nature” at work in Laudato Si’: Continue reading
Over at The Josias I defend the section of Laudato Si’ on world government, in the introduction a section of Henri Grenier neo-scholastic proof of the necessity of such an institution. At the same time, however, I wriggle out of the conclusion that the UN’s authority ought to be expanded by claiming that such a world government could only be just if it recognized the social kingship of Christ. Continue reading
In his weird and partly brilliant book on infinity, David Foster Wallace writes, “what the modern world’s about, what it is, is science.” That is, the heart of the modernity as a project is the new science developed in the 17th century, which consists in the application of a certain kind of symbolic-calculation to nature through experiments for the sake of technological power over nature. This science was “new” because unlike the old science its goal was not the contemplation of the truth in the forms of things; the goal of the new science was and is practical. As El Mono Liso recently noted, “the attempt to analyze the world as a series of mathematical equations or chemical formulas is ultimately not an unbiased analysis of static essences, but a blueprint by which civilized actors seek to bend all things to their own will, in our case, the will of capital.” The reference to capital is crucial. The new science was wedded to a new attitude toward external wealth: capitalism. For the first for the first time in history “the economy” emerged as self-regulating system aimed at the measureless increase of exchange value. And it was capitalism that provided the main measure of the growth of technological power. Unlimited technological progress is the engine of economic growth, and unlimited economic growth the measure of technological progress. Continue reading