Curing Mad Truths

Rémi Brague is a prominent French philosopher and historian of philosophy, particularly known for his work in medieval Islamic, Jewish, and Christian thought. Brague’s academic work spans a wide range of topics, with a significant focus on the interplay between religion and philosophy. He is particularly interested in how different cultures—especially the Abrahamic traditions of Judaism, Christianity, and Islam—have understood and transmitted their intellectual heritage. His scholarship often examines the continuity and divergence among these traditions, exploring how they have shaped Western thought.

Brague’s general line of inquiry can be summarized as an exploration of how Western civilization has understood itself through the lenses of its religious and philosophical traditions. In particular, he is deeply concerned with the roots of modernity and its philosophical underpinnings, often critiquing the Enlightenment’s break from medieval thought. Brague argues for a return to a metaphysical and ethical framework that acknowledges the limitations of human autonomy and the necessity of transcendent values.

In his previous work, especially The Law of God, which explores the concept of divine law across different religious traditions and its implications for modernity, and his The Wisdom of the World, which examines how different cultures have understood the cosmos and humanity’s place within it, Brague is critical of the so-called “modern project,” which he sees as having abandoned the rich metaphysical and ethical traditions of the past. He argues that this abandonment has led to our current cultural and moral crisis.

As such, Brague emphasizes the importance of religion in providing a coherent and meaningful framework for understanding existence and guiding moral behavior. He believes that modern secularism fails to offer a satisfactory alternative.

In his latest book, Curing Mad Truths, Brague presents a rigorous critique of the modern project, advocating for a return to metaphysical foundations and virtue ethics. He provocatively begins with G. K. Chesterton, who once argued that the modern world is “full of the old Christian virtues gone made” (1). He traces the concept of the “modern project” to thinkers like Jürgen Habermas, who viewed the Enlightenment as an unfulfilled project. For his part, Brague highlights how the modern age has been characterized by experimentation and the quest for autonomy from divine or natural authority. However, like Habermas, he argues that this endeavor ultimately fell short, as it could not provide a satisfactory basis for human existence and purpose. The project has failed because it sought to build a society purely on the basis of human autonomy, severing itself from the metaphysical roots that give human life its true meaning. This lack of a foundation leaves humanity unable to provide a coherent sense of purpose or direction.

The critique of the modern project is compelling, especially in its historical framing. By exploring the philosophical roots and the subsequent evolution of Enlightenment ideals, Brague effectively illustrates the internal contradictions and the limits of modernity’s promises. The argument that the modern project cannot justify the legitimacy of mankind without metaphysical grounding is particularly thought-provoking, as it challenges readers to reconsider the foundational assumptions of contemporary thought. However, while the critique is well-founded, the chapter could have benefited from more concrete examples of modernity’s failures in practice to enhance its persuasive power. I was also surprised to see no direct interaction with the work of Charles Taylor, Alasdair MacIntyre, or Max Weber, who have, of course, also explored the development of secularism and its impact on Western society.

In the next chapter Brague argues that atheism, as a product of the modern project, has failed and is destined to disappear. He posits that atheism has been unable to provide a sustainable framework for meaning and morality. By examining historical and contemporary attempts to live without a divine foundation, the chapter contends that atheism ultimately leads to existential despair and societal decay. When atheism denies the transcendent, reducing all to the immanent, it leads to existential emptiness. Drawing from Joseph Conrad’s The End of the Tether, Brague argues our ship will wreak soon enough.

The strength of Brague’s argument here lies in its bold thesis and the rigorous logic used to support it. The discussion on the inherent weaknesses of atheistic frameworks in providing lasting meaning is insightful and aligns with the broader critique of modernity. I am reminded of atheist philosopher David Benatar’s book, The Human Predicament, which argues that while we may attempt to create meaning and significance for our lives, if we zoom out to a cosmic perspective, we will see that our lives have very little meaning in the grand scheme of things. All our hopes, fears, and plans for our lives are ultimately meaningless from the perspective of a materialistic universe. Bragues argument, however, could have been strengthened by engaging more deeply with contemporary atheistic philosophers who have already addressed these critiques. Additionally, while the chapter successfully highlights the limitations of atheism, it sometimes assumes a monolithic view of atheistic thought, which might oversimplify the diversity of secular perspectives. John Gray, for instance, in his Seven Types of Atheism, examines different forms of atheism and their philosophical underpinnings, which provides a broader context than Brague’s critique.

In chapter three, Brague emphasizes the importance of goodness as an essential aspect of human life, arguing that without a metaphysical basis, the concept of goodness becomes hollow. Goodness, according to Brague, cannot be merely a human construct; it must be rooted in something beyond us. The modern refusal to acknowledge this has led to a relativistic understanding of morality, which ultimately undermines the very concept of the good. Without a transcendent foundation, the concept of goodness becomes hollow, a mere echo of what it once signified when rooted in a higher, divine order. Brague explores various philosophical and theological perspectives on goodness, and ultimately advocates for a return to a transcendent source of moral values. One can see the influence of G.E.M. Anscombe, with her critique of contemporary moral theories and calls for a return to virtue ethics. By weaving together insights from different philosophical traditions, Brague presents a robust case for why goodness cannot be entirely subjective or situational. The critique of relativism is particularly strong, offering a clear and compelling argument for the need for objective moral standards.

The following chapter is by far my favorite. Brague discusses the relationship between humanity and nature, arguing against the modern tendency to view nature solely as a resource to be exploited. It advocates for a more harmonious and respectful interaction with the natural world, grounded in a recognition of its intrinsic value. According to Brague, nature should not be seen merely as a resource to be exploited. This view, a product of modern thinking, disregards the intrinsic value of nature and our responsibility towards it, leading to ecological and moral degradation. The environmental ethics presented in this chapter are both timely and necessary. I was particularly moved by his view that ancient cosmology was never merely descriptive. Rather, it was “an attempt at making sense of [the kosmos], at deciphering its meaning” (48). Nature had a logos. The modern scientific worldview has thus made us “strangers in the cosmos” (50). Brague’s approach to the universe is similar to Aldo Leopold’s classic, A Sand County Almanac, which emphasized a land ethic that promoted the intrinsic value of nature, calling for a respectful interaction with the natural world. This, of course, is the Patristic and Medieval Christian view as well. By critiquing the exploitative mindset fostered by modernity, the author calls for a profound shift in how we relate to nature.

In the following chapter Brague explores the concept of freedom in the context of creation, arguing that true freedom is found in alignment with a divine order. The modern conception of freedom as mere autonomy is critiqued as shallow and ultimately self-defeating. Brague thus offers a profound rethinking of freedom, challenging the prevalent notion of autonomy as the highest good. One can compliment Brague’s thinking here with Charles Taylor’s Sources of the Self and Hannah Arendt’s The Human Condition, which also explored the development of modern identity and autonomy. By linking freedom to a higher order and purpose, Brague provides a refreshing perspective that encourages deeper reflection on what it means to be truly free.

In chapter six, Brague argues that culture should not be seen as an end in itself but as a by-product of a higher pursuit of truth and goodness. The chapter critiques the modern elevation of culture to a quasi-religious status and calls for a reorientation towards more substantial values. When culture is idolized, Brague argues, it loses its true purpose and becomes subject to the whims of relativism. Brague goes on to offer a critical examination of contemporary cultural trends. Clifford Geertz’s anthropological approach to culture provides a comparative framework for understanding Brague’s general contention, as does the work of Raymond Williams and Edward Said. All these authors share Brague’s concern how the commodification of culture had led to imperialism and its abuse of others. Brague’s argument that culture should serve higher purposes rather than being an end in itself is well-articulated and persuasive.

The distinction between values and virtues is explored in chapter seven, with Brague advocating for a return to virtue ethics. The chapter critiques the modern focus on subjective values, arguing that virtues rooted in a transcendent order provide a more stable and meaningful moral framework. The discussion on values versus virtues is one of the highlights of the book, offering a trenchant critique of contemporary moral philosophy. By advocating for a return to virtue ethics, Brague provides a persuasive case for why virtues offer a more robust and enduring basis for morality. MacIntyre’s call for a return to virtue ethics directly complements Brague’s argument, as does Stanley Hauerwas’s The Peaceable Kingdom, which focuses on virtue ethics within a Christian framework. The historical and philosophical insights are well-integrated, although the chapter could address more explicitly how this shift can be realized in modern societies.

Brague then turns to a focus on the family as a cornerstone of society, which is, again, both timely and necessary. He argues that the modern undermining of the family structure has led to significant social problems. The family is the bedrock of society, Brague argues, and its erosion has dire consequences. Brague thus calls for a renewal of family values rooted in a metaphysical understanding of human relationships. Like Christopher Lasch’s Haven in a Heartless World and, more recently, Mary Eberstadt’s How the West Really Lost God, Brague effectively highlights the negative consequences of the erosion of family values and makes a strong case for their restoration.

The final chapter argues that civilization should be understood as a process of conservation and conversation, preserving valuable traditions while remaining open to dialogue and innovation. Civilization, Brague contends, must be understood as an ongoing conversation that conserves valuable traditions while remaining open to new insights. This balance is crucial for the health and continuity of any culture. Brague thus critiques both uncritical traditionalism and radical progressivism, advocating for a balanced approach. This concluding chapter provides a fitting summary of the book’s main themes, calling for a balanced and thoughtful approach to civilization, and particularly aligned with voices such as T.S. Eliot, Roger Scruton, and Jürgen Habermas. The emphasis on conservation and conversation is particularly insightful, offering a way forward that respects both tradition and innovation. “Conservative people,” Brague asserts, “are simply [more] conscious of the weight that lies on the shoulders of man as a free being” (114).

Curing Mad Truths presents a rigorous and insightful critique of the modern project, advocating for “medieval wisdom in the modern age.” The book is well-argued and thought-provoking, challenging readers to reconsider the assumptions of contemporary thought. While the critique is compelling, the book could benefit from more concrete examples and engagement with counterarguments to enhance its persuasiveness. At the same time, Curing Mad Truths is a summary of Brague’s corpus of previously published work. Overall, it is a valuable contribution to philosophical and cultural discussions, inviting readers to reconsider the foundations of Western thought and the importance of integrating religious and philosophical insights to address contemporary challenges.