WHAT LIES BEYOND DIGNITY?:

The Dehumanizing Impact of Modern Thought: Darwin, Marx, Nietzsche, and Their Followers (Richard Weikart, July 18, 2008, Discovery Institute)

Viktor Frankl, a Holocaust survivor who endured the horrors of Auschwitz, astutely commented on the way that modern European thought had helped prepare the way for Nazi atrocities (and his own misery). He stated, "If we present a man with a concept of man which is not true, we may well corrupt him. When we present man as an automaton of reflexes, as a mind-machine, as a bundle of instincts, as a pawn of drives and reactions, as a mere product of instinct, heredity and environment, we feed the nihilism to which modern man is, in any case, prone. I became acquainted," Frankl continued, "with the last stage of that corruption in my second concentration camp, Auschwitz. The gas chambers of Auschwitz were the ultimate consequence of the theory that man is nothing but the product of heredity and environment--or, as the Nazi liked to say, of 'Blood and Soil.' I am absolutely convinced that the gas chambers of Auschwitz, Treblinka, and Maidanek were ultimately prepared not in some Ministry or other in Berlin, but rather at the desks and in the lecture halls of nihilistic scientists and philosophers."

As a Christian undergraduate in the 1970s, I was drawn to the study of modern European intellectual history in part by the realization that much modern thought had debased humanity, as Frankl suggested. My concerns were originally stimulated by reading C. S. Lewis, especially The Abolition of Man, and several of Francis Schaeffer's works, but they were reinforced by courses I took in intellectual history and the history of philosophy. In my own private studies, I was dismayed by the vision of humanity sketched out in B. F. Skinner's Beyond Freedom and Dignity, which it seemed to me would lead to dystopias, such as the fictional ones in 1984 and Brave New World or the real one described by Alexander Solzhenitsyn in his novels and in The Gulag Archipelago.

A few modern thinkers specifically criticized the "anthropocentric" view that humans are special, made in the image of God. In the nineteenth and early twentieth centuries the famous German Darwinist Ernst Haeckel, for example, blasted Christianity for advancing an "anthropocentric" and dualistic view of humanity. Today the famous bioethicist Peter Singer, along with the atheistic Darwinian biologist Richard Dawkins, argue that based on the Darwinian understanding of human origins, we need to desanctify human life, divesting ourselves of any notion that humans are created in the image of God and thus uniquely valuable. An evolutionary ecologist at the University of Texas, Eric Pianka, fights overtly against anthropocentrism, even expressing the wish that 90% of the human population will be extinguished, perhaps by a pandemic.

Often, however, modern thinkers have masked the dehumanizing impact of their ideas by calling their philosophy "humanism" of one form or another, implying that their views exalt humanity. However, most attempts at exalting humanity have ironically resulted in diminishing humanity, demonstrating the biblical truth: "He who exalts himself will be abased."

The Immutability of God (A Sermon Delivered on Sabbath Morning, January 7th, 1855, by the REV. C. H. Spurgeon At New Park Street Chapel, Southwark)

It has been said by some one that "the proper study of mankind is man." I will not oppose the idea, but I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father. There is something exceedingly improving to the mind in a contemplation of the Divinity. It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity. Other subjects we can compass and grapple with; in them we feel a kind of self-content, and go our way with the thought, "Behold I am wise." But when we come to this master-science, finding that our plumb-line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought, that vain man would be wise, but he is like a wild ass's colt; and with the solemn exclamation, "I am but of yesterday, and know nothing." No subject of contemplation will tend more to humble the mind, than thoughts of God. We shall be obliged to feel—

"Great God, how infinite art thou,
What worthless worms are we!"

But while the subject humbles the mind it also expands it. He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe. He may be a naturalist, boasting of his ability to dissect a beetle, anatomize a fly, or arrange insects and animals in classes with well nigh unutterable names; he may be a geologist, able to discourse of the megatherium and the plesiosaurus, and all kinds of extinct animals; he may imagine that his science, whatever it is, ennobles and enlarges his mind. I dare say it does, but after all, the most excellent study for expanding the soul, is the science of Christ, and him crucified, and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity.

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Posted by Orrin Judd at November 2, 2008 8:54 AM