Review: Progress & Religion by Christopher Dawson

In this book, Dawson traces the history of Western civilization, focusing on the ideas of Christian religion and scientific progress, which he views as the distinctive ideas of Western Civilization. To these ideas, Dawson attributes the remarkable success of the West over the past several thousand years.

He begins with a treatment of the idea of progress in relation to sociology, history, and anthropology, explaining how each has worked, in turn, to undermine the essential foundations of Western Civilization. Dawson then moves to an earlier period in history and traces the rise of the various world cultures and world religions from their roots in creative cooperation with the environment through to the rise of civilizations. In the course of this explanation of the more general rise of culture, Dawson highlights the unique aspects of Western Civilization.

He then moves to a history of Europe specifically, again focusing on the dynamics of religion and progress. He explains the ways in which the specifically Christian ideas of history, science, and the Incarnation have been the defining influences on Western Civilization. He also explains the dissolution of these ideas beginning with the Enlightenment and the subsequent period of decline which Western Civilization has entered into.

Dawson concludes the book with a call to restore the Christian center of unity in Western Civilization, and thereby preserve our civilization. He writes that the West can once again restore its “vital rhythm and balance” if it again comes into contact with nature and with tradition, with those two great defining forces of all peoples.

In all of this, Dawson provides a necessary corrective to the misconceptions of our tradition and history rampant in academia today. He does an excellent job of addressing the unique features of the West. His call to restore the unity of Christendom is a call we in the West must hear before it is too late.

I recommend this book for anyone interesting in history, especially in historiography, and in the preservation of the greatness of Western Civilization.

Responses to Darwinism in the Gilded Age

Just as the Copernican Revolution several centuries earlier had displaced the earth and its inhabitants from the center of the universe, so the Darwinism of the nineteenth century unseated man from the throne he had claimed for himself. With the earth removed from the center of the universe by Copernicus and man removed from the zenith of the created order by Darwin, the old understanding of human beings and their place in the cosmos was overthrown. The task taken up by thinkers of the generation after Darwin was to understand the implications of Darwin’s theory for humanity and to formulate a cohesive philosophy capable of imbuing human life with meaning while taking the new scientific discoveries into account. In the words of historian Ruth C. Crocker, as in European thought, “American intellectual life in the Gilded Age is often viewed primarily in terms of a response to Darwinism.”1

Perhaps the most ubiquitous element of this response was a newfound impetus for the idea of progress. Westerners, particularly Americans, had made the idea of progress a central aspect of their self-understanding since the Enlightenment. In fact, Darwin himself was one of the inheritors of this idea and his theories in large part presuppose and depend upon it. In short, “the idea of evolution gets some of its moral, social, and even cosmic significance from its implication that the general motion in the world of living things, perhaps in the universe, is a progress from lower to higher forms.”2 All of the various Gilded Age responses to Darwin’s ideas, no matter how much they may differ from each other on their particulars, share in this belief in and focus upon progress. In their beliefs about what constituted progress and precisely what man and the cosmos were progressing toward, however, the various responses differed radically from one another.

European responses to Darwinism were often attempts at a synthesis with Hegelianism, another philosophy, very popular and influential throughout Europe, which placed a strong emphasis on the idea of progress. According to historian Richard Tarnas, “metaphysically inclined scientists such as Henri Bergson, Alfred North Whitehead, and Pierre Teilhard de Chardin sought to conjoin the scientific picture of evolution with philosophies similar to Hegel.”3 These philosophies tended to see the process of evolution as oriented toward a divinely-directed goal and a point of unity between God, the cosmos, and man in the future. American responses, however, as well as later European responses, tended in the opposite direction of denying the possibility of formulating any “metaphysical system claiming the existence of a universal order accessible to human awareness” and emphasizing the disunity, and even enmity, between human beings and between all creatures.

The philosophy of pragmatism, the product of the thought of American philosophers and psychologists William James and John Dewey, which “question[ed] whether there was such a thing as universal truth,” is one example of the former type of response to Darwinism.4 According to James, Dewey, and the other pragmatists, ideas and beliefs were similar to the biological components of a species. There were none that were true in an absolute sense, or at least discernible as such as by biological beings such as humans, but some were “true” in a contingent sense in that they had demonstrated value for the current state of the species. This idea cast all ideas, as well as the very concept of and search for truth, into question.

Social Darwinism is perhaps the greatest example of the latter type of American response to Darwinism in its emphasis on the competition between individual men as well as between races and social classes. One of the most extreme proponents of a philosophy of pure Social Darwinism was the sociologist William Graham Sumner. Sumner spent a large portion of his career defending the thesis that social policy should adhere to the concept of survival of the fittest. To this end, Sumner attacked any program which attempted to aid the poor through charity or to redistribute wealth as contrary to nature and detrimental to the future of humanity. He believed that “feeding the hungry and unemployed” impeded the progress of human evolution and that “unfit people” should be allowed “to die, or at least not reproduce.”5 Although Sumner was one of the most outspoken and extreme advocates of Social Darwinism, the philosophy itself was popular throughout the American elite and was used by such figures as John D. Rockefeller and Andrew Carnegie to justify their tenacious pursuit of financial success to the detriment of others.

The various reactions to and extensions of Darwinism during the Gilded Age, including in the European attempts at a synthesis between Darwin and Hegel, as well as in American pragmatism and Social Darwinism, all demonstrate the disorienting effect Darwinism had on Western thought at the close of the 19th century. For some, as with the pragmatists, this displacement in ideas was impetus to abandon the very search for truth. For many, such as the Social Darwinists, this displacement prompted a kind of conservative synthesis, in which older ideas were combined with Darwinism in order to present a firmer ideological basis for the status quo. For all, Darwinism forever changed the nature of Western thought.


1 Ruth C. Rocker, “Cultural and Intellectual Life in the Gilded Age,” in Charles W. Calhoun, The Gilded Age: Perspectives on the Origins of Modern America (Lanham: Rowman and Littlefield Publishers, Inc., 2007), 219.

2 Robert Maynard Hutchins, ed., The Great Books of the Western World, Volume 3: The Great Ideas: II (Chicago: William Benton, 1952), 437.

3Richard Tarnas, The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View (New York: Ballantine Books, 1993), 383. 

4 Rebecca Edwards, New Spirits: Americans in the “Gilded Age,” 1865-1905 (New York and Oxford: Oxford University Press, 2011), 144.

5 Edwards, 144.



Calhoun, Charles W. The Gilded Age: Perspectives on the Origins of Modern America. Lanham: Rowman and Littlefield Publishers, Inc., 2007.

Edwards, Rebecca. New Spirits: Americans in the “Gilded Age,” 1865-1905. New York and Oxford: Oxford University Press, 2011.

Hutchins, Robert Maynard. Editor. The Great Books of the Western World, Volume 3: The Great Ideas: II. Chicago: William Benton, 1952.

Tarnas, Richard. The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View. New York: Ballantine Books, 1993.

If God didn’t exist, everything would be possible

When we speak of forlornness, a term Heidegger was fond of, we mean only that God does not exist and that we have to face all the consequences of this. The existentialist is strongly opposed to a certain kind of secular ethics which would like to abolish God with the least possible expense. About 1880, some French teachers tried to set up a secular ethics which went something like this: God is a useless and costly hypothesis; we are discarding it; but, meanwhile, in order for there to be an ethics, a society, a civilization, it is essential that certain values be taken seriously and that they be considered as having an a priori existence. It must be obligatory, a priori, to be honest, not to lie, not to beat your wife, to have children, etc., etc. So we’re going to try a little device which will make it possible to show that values exist all the same, inscribed in a heaven of ideas, though otherwise God does not exist. In other words — and this, I believe, is the tendency of everything called reformism in France — nothing will be changed if God does not exist. We shall find ourselves with the same norms of honesty, progress, and humanism, and we shall have made of God an outdated hypothesis which will peacefully die off by itself.

The existentialist, on the contrary, thinks it very distressing that God does not exist, because all possibility of finding values in a heaven of ideas disappears along with Him; there can no longer be an a priori Good, since there is no infinite and perfect consciousness to think it. Nowhere is it written that the Good exists, that we must be honest, that we must not lie; because the fact is we are on a plane where there are only men. Dostoievsky said, “If God didn’t exist, everything would be possible.” That is the very starting point of existentialism. Indeed, everything is permissible if God does not exist, and as a result man is forlorn, because neither within him nor without does he find anything to cling to.

Jean-Paul Sartre, “Existentialism is a Humanism”

To Roosevelt

by Rubén Darío

The voice that would reach you, Hunter, must speak
in Biblical tones, or in the poetry of Walt Whitman.
You are primitive and modern, simple and complex;
you are one part George Washington and one part Nimrod.
     You are the United States
future invader of our naive America
with its Indian blood, an America
that still prays to Christ and still speaks Spanish.

You are the strong, proud model of your race;
you are cultured and able; you oppose Tolstoy.
You are an Alexander-Nebuchadnezzar,
breaking horses and murdering tigers.
(You are a Professor of Energy,
as the current lunatics say).

You think that life is a fire,
that progress is an irruption,
that the future is wherever
your bullet strikes.            

Modern superstition and the price we pay

It is true … that in recent times civilized man has acquired a certain amount of will power, which he can apply where he pleases. He has learned to do his work efficiently without having recourse to chanting and drumming to hypnotize him into the state of doing. He can even dispense with a daily prayer for divine aid. He can carry out what he proposes to do, and he can apparently translate his ideas into action without a hitch, whereas the primitive seems to be hampered on each step by fears, superstitions, and other unseen obstacles to action. The motto “Where there’s a will, there’s a way” is the superstition of modern man.

Yet in order to sustain his creed, contemporary man pays the price in a remarkable lack of introspection. He is blind to the fact that, with all his rationality and efficiency, he is possessed by “powers” that are beyond his control. His gods and demons have not disappeared at all; they have merely got new names. They keep him on the run with restlessness, vague apprehensions, psychological complications, an insatiable need for pills, alcohol, tobacco, food — and, above all, a large array of neuroses.

C.G. Jung, “Approaching the Unconscious,” Man and His Symbols, p. 71