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Crisis, History and the Image of Man

Published online by Cambridge University Press:  05 August 2009

Extract

In his address at the 200th convocation of the University of Chicago, June 11, 1940, President Hutchins invited American youth to reexamine the principles which make life worth living.

This enterprise is most urgently necessary in removing the intellectual unpreparedness of the nation. Far worse than the military and economic deficiencies in equipment and armament are the spiritual dissensions among the various groups of our time. In the universal conflict those nations will prevail whose unity results from spontaneous and free devotion to values which are recognized as worth living and dying for. We can reintegrate the nation, when we succeed in breaking the continuous secularization which, parallel to the rapid industrialization after the Civil War, is undermining the ethos of American life. The ethos which made this commonwealth great, was the fighting spirit of enlightenment. The backbone of the political principles of the Constitution, is the spirit of the Christian Law of Nature; that means political freedom as the fullfilment of the rules of the Almighty. This unity between the three spheres: nature, man and God was discarded by the process of secularization. The ethics of enlightenment shifted to the demand for universal comfort and for good living. The attitude of a boundless optimism prevailed which considered history an unending process of perfection. It was thought that this state of continuous improvement would result from the scientific organization of social and political institutions; their progress would eliminate eventually what the less scientific past had ascribed to the finiteness and sinfulness of man.

Type
Research Article
Copyright
Copyright © University of Notre Dame 1940

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References

1 His collected works appeared in 14 volumes, Benno Schwabe & Co., Basel, 1929–1933. Selected letters by Fritz Kaphan, Kroner Leipzig 1935. Among many publicatiions dealing with Burkhardt we mention only two: Charles Andler, Nietzsche, sa vie et sa pensée, (Vol. I-II on the relation of Burckhart and Nietzsche in Basel); Karl Loewith, Jacob Burckhardt, Der Mensch inmitten der Geschichta, Vita Nova, Lucerne, 1936; a philosophical interpretation.

2 Strangely enough Burckhardt's Reflections on Universal History are not translated into English.

3 This idea of a new religion is again a typical thought recurring among Protestants where the rationalistic and empty dogmatism had estranged the pious souls from faith in their churches. Burckhardt frequently remarks that all these trends will finally strengthen the Catholic Church. Likewise the philosophical approach toward the Church as a secular institution is typically Protestant.

4 Burckhardt's view on Constantine is not shared by all historians. For a different conception of Constantine, Cf. Vasilieu, H. A., History of the Byzantine Empire, Madison, 1928. Vol. I, p. 61Google Scholar. Cf. Note 3.