The Grounding of Reason On the Experience of the Self
Transcending Self (Ultimately, Faith)
"The most difficult
element to convey in articulating the foundation of morality, is... the sense
of ultimate rightness that underpins it. No matter how persuasive we may be in
framing arguments, whether based on teleology, irreducible axioms, or natural
law, they remain ineffective until we can respond to the Nietzschean question:
Why should I regard such principles as right? Arguments beg the question, for
they always bring us back to the problem of justifying the choice of starting
point. The ideological mass movements may in a certain respect be regarded as
an expression of desperation, the pathetic inclination to latch on to
something, anything, greater than ourselves, in order to infuse our actions
with a sense of reality and purpose. As Nietzsche understood, human beings
would rather will nothing than not will. When no ultimate foundation to
existence can be found, then we will throw ourselves into false absolutes
rather than admit the vacuum within ourselves. Even the futility of an illusory
foundation is preferable to living without a sense of ultimate rightness.
Although Nietzsche was unsuccessful in his search for this more authentic
reality, he nevertheless pointed the way. Unless we recover a sense of what is
transcendentally right, then our actions will be neither moral nor effective.
"It is not enough to
assert the rightness of one's principles. Their rightness must be grasped as an
overwhelming truth within the experiential movement toward transcendent
reality. This is why Voegelin abandoned his work on the history of political
ideas, and sought to penetrate to the underlying experiences behind the
symbolic forms. He did not regard a restoration of natural law or of the
classical right by nature to be sufficient, because in such dogmatic
formulations the link with the engendering experience is no longer present.
Instead he emphasized the recovery of that original experience. By
reconstructing the infrastructure of classical philosophy he discovered that
the science of ethics and politics, which the Greeks invented, was not based on
propositions about order. It was rooted in the living experience of the soul
making its ascent toward the divine Good, which is 'beyond being,' exceeding it
in dignity and power' (Republic, 509b).
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