Читать книгу Neomedievalism. Reflections on the Post-Enlightenment Era онлайн
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Now, we should recognize that the magnificent paradox of humanism is double: 1) it consisted of a movement that in great measure arose from the Catholic religious orders of the 14th century and later discovered a secular dimension of the human creature, and in addition 2) was a movement which in principle revalorized the dimension of man as an individual in order to achieve, in the 20th century, the discovery of society in its fullest sense.
I refer, on this point, to the conception of the individual as opposed to individuality, to the alienation of man and woman in society. If the mystics of the 14th century focused on their self as a form of liberation, the liberation movements of the 20th century, although apparently failed, discovered that that attitude of the monastery was not moral from the moment it became selfish: one cannot be fully happy in a world filled with pain. Unless it is the happiness of the indifferent. But it is not due to some type of indifference toward another’s pain that morality of any kind is defined in any part of the world. Even monasteries and the most closed communities, traditionally have been given the luxury of separation from the sinful world thanks to subsidies and quotas that originated from the sweat of the brow of sinners. The Amish in the United States, for example, who today use horses so as not to contaminate themselves with the automotive industry, are surrounded by materials that have come to them, in one form or another, through a long mechanical process and often from the exploitation of their fellow man. We ourselves, who are scandalized by the exploitation of children in the textile mills of India or on plantations in Africa and Latin America, consume, in one form or another, those products. Orthopraxy would not eliminate the injustices of the world—according to our humanist vision—but we cannot renounce or distort that conscience in order to wash away our regrets. If we no longer expect that a redemptive revolution will change reality so that the latter then changes consciences, we must still try, nonetheless, not to lose collective and global conscience in order to sustain a progressive change, authored by nations and not by a small number of enlightened people.