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.And it is thisAnglo-Catholic Summer School of Sociology atshape, cohesion, and direction that constitute orderOxford in 1933 and subsequently printed in Chris-and tradition, Eliot s cherished cultural safeguards.tendom, the article, which was ultimately collected, All one s views and theories, of course, havein 1936, in Eliot s Essays Ancient and Modern,some ultimate relation to the kind of man one is, seems to be advocating what nowadays approachesEliot observes, and he continues, But only thethe unspeakable a religious foundation to inter-Catholic, in practice, is under the manifest obliga-national order.The volume, meanwhile, was ation to find out what sort of man he is becausesomewhat altered reprinting of an earlier collec-he is under the obligation to improve that mantion, For Lancelot Andrewes: Essays on Order andaccording to definite ideals and standards. TheStyle, from which he now omitted several oldermatter is not that people of other faiths are notpieces and added several later ones, including theunder the same requirements, but that a peopleessay now at hand, and which itself had expressedwithout any faith at all are not.Eliot s disappointment with the spiritual state of Eliot had been attracted to Catholic politicalthe modern world.ideologies and movements such as Charles Maur-ras s Action française as early as the student yearSYNOPSISthat he spent in Paris as a young man in 1910 andThe essay s tone is extremely polemical, but Eliot is 1911.While he would later repudiate Maurras snot necessarily proselytizing.True, Eliot says that overzealousness that led him to collaborate with a Christian world-order, the Christian world-order, the Nazis during the German occupation of muchis ultimately the only one which, from any point of of France during World War II, it is not politicalview, will work. That may sound like Eliot is pro- action that Eliot is calling for even at this juncture.posing the imposition of values and beliefs which Rather it is a question of the attitude by which 88 Catholicism and International Order societies operate: A really satisfactory working culture to the European experience, which is indis-philosophy of social action, as distinct from devices putably Christian in its historical development.Infor getting ourselves out of a hole at the moment, 1933, however, Eliot sounds like the most rabid ofrequires not merely science but wisdom. That said, Christian partisans and religious imperialists.Thehe can iterate what is the central premise of the difference may be that in 1933 another worldwideentire debate: I believe that the Catholic Church, conflict was already looming, whereas by 1948 itwith its inheritance from Israel and from Greece, is had already taken its awful toll.Eliot may be for-still, as it always has been, the great repository of given, then, for taking such a radical position whenwisdom. the aim, even if not fully articulated as such, is toIn the final analysis, however, it is a matter of offer a solution that, among other things, mightwhether the individual is regarded and treated as avoid such another terrible human conflict.Eliot sa social integer to be manipulated and, so, possibly is perceptive enough to recognize that even theexploited by varying species of systems engineers ostensible unity of culture that a union of belief mayand bureaucratic regulations, or, instead, as a spiri- bring about is not any guarantee against humantual being whose social needs must be addressed conflict, particularly between nations and peoples.always in that larger context.In earlier essays Nevertheless, the issue for him is whether or notfrom the late 1920s on the dangers of a too secu- any other human solution can work so well as tolar humanism, Eliot had noted that such ideas are justify the complete abandonment of a commonposited on a view of the human as something little faith s being at least a solution, and one that serves amore than a very cunning animal.Rather, such great number of social and individual needs as well [ Pobierz caÅ‚ość w formacie PDF ]
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.And it is thisAnglo-Catholic Summer School of Sociology atshape, cohesion, and direction that constitute orderOxford in 1933 and subsequently printed in Chris-and tradition, Eliot s cherished cultural safeguards.tendom, the article, which was ultimately collected, All one s views and theories, of course, havein 1936, in Eliot s Essays Ancient and Modern,some ultimate relation to the kind of man one is, seems to be advocating what nowadays approachesEliot observes, and he continues, But only thethe unspeakable a religious foundation to inter-Catholic, in practice, is under the manifest obliga-national order.The volume, meanwhile, was ation to find out what sort of man he is becausesomewhat altered reprinting of an earlier collec-he is under the obligation to improve that mantion, For Lancelot Andrewes: Essays on Order andaccording to definite ideals and standards. TheStyle, from which he now omitted several oldermatter is not that people of other faiths are notpieces and added several later ones, including theunder the same requirements, but that a peopleessay now at hand, and which itself had expressedwithout any faith at all are not.Eliot s disappointment with the spiritual state of Eliot had been attracted to Catholic politicalthe modern world.ideologies and movements such as Charles Maur-ras s Action française as early as the student yearSYNOPSISthat he spent in Paris as a young man in 1910 andThe essay s tone is extremely polemical, but Eliot is 1911.While he would later repudiate Maurras snot necessarily proselytizing.True, Eliot says that overzealousness that led him to collaborate with a Christian world-order, the Christian world-order, the Nazis during the German occupation of muchis ultimately the only one which, from any point of of France during World War II, it is not politicalview, will work. That may sound like Eliot is pro- action that Eliot is calling for even at this juncture.posing the imposition of values and beliefs which Rather it is a question of the attitude by which 88 Catholicism and International Order societies operate: A really satisfactory working culture to the European experience, which is indis-philosophy of social action, as distinct from devices putably Christian in its historical development.Infor getting ourselves out of a hole at the moment, 1933, however, Eliot sounds like the most rabid ofrequires not merely science but wisdom. That said, Christian partisans and religious imperialists.Thehe can iterate what is the central premise of the difference may be that in 1933 another worldwideentire debate: I believe that the Catholic Church, conflict was already looming, whereas by 1948 itwith its inheritance from Israel and from Greece, is had already taken its awful toll.Eliot may be for-still, as it always has been, the great repository of given, then, for taking such a radical position whenwisdom. the aim, even if not fully articulated as such, is toIn the final analysis, however, it is a matter of offer a solution that, among other things, mightwhether the individual is regarded and treated as avoid such another terrible human conflict.Eliot sa social integer to be manipulated and, so, possibly is perceptive enough to recognize that even theexploited by varying species of systems engineers ostensible unity of culture that a union of belief mayand bureaucratic regulations, or, instead, as a spiri- bring about is not any guarantee against humantual being whose social needs must be addressed conflict, particularly between nations and peoples.always in that larger context.In earlier essays Nevertheless, the issue for him is whether or notfrom the late 1920s on the dangers of a too secu- any other human solution can work so well as tolar humanism, Eliot had noted that such ideas are justify the complete abandonment of a commonposited on a view of the human as something little faith s being at least a solution, and one that serves amore than a very cunning animal.Rather, such great number of social and individual needs as well [ Pobierz caÅ‚ość w formacie PDF ]