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These conditions permitted the development of institutions and habits needed for freedom, even as they also made Europe vulnerable to conquest and extinction. The Christian church might have stepped into the breach and imposed obedience and uniformity, but the church never gained enough power to control the state.
Strong enough to interfere with the ambitions of emperors and kings, it never could impose its own domination. Nobody sought or planned for freedom, but in the spaces left by the endless conflicts among secular rulers, and between them and the church, there was room for freedom to grow. Into some of that space towns and cities reappeared, and with them new supports for freedom.
Taking advantage of the rivalries mentioned above, they obtained charters from the local powers establishing their right to conduct their own affairs and to govern themselves.
In Italy some of these cities were able to gain control of the surrounding country and to become city-states resembling those of ancient Greece. Their autonomy was assisted by the continuing struggle between popes and emperors.
In these states the modern world began to take form. Although the people were Christian, their life and outlook became increasingly secular. Here and in other cities north of the Alps arose a worldview that celebrated the greatness and dignity of mankind. Its vision is revealed with flamboyant confidence by Pico della Mirandola: God told man that. We have made thee neither of heaven nor of earth, neither mortal nor immortal, so that with freedom of choice and with honor, as though the maker and molder of thyself, thou mayest fashion thyself in whatever shape thou shalt prefer.
O supreme generosity of God the Father, O highest and most felicity of man! To him it is granted to have whatever he chooses, to be whatever he wills. This is a remarkable leap beyond the humanism of the Greeks, something new in the world. Man is not merely the measure of all things, as the sophist Protagoras had boldly asserted; he is more than mortal, unlimited by nature, entirely free to shape himself and to acquire whatever he wants.
Observe also that it is not his reason that will determine human actions but his will alone, free of the moderating control of reason. Another Florentine, Machiavelli, moved further in the same direction.
He assumed that such a course would lead to progress and the general improvement of the human condition. Such thinking lay at the heart of the scientific revolution and remains the faith on which modern science and technology rest.
Man was seen as a solitary creature, not inherently a part of society, and his basic rights were seen to be absolute, for nothing must interfere with the right of each individual to defend his life, liberty, and property. Freedom was threatened in early modern times by the emergence of monarchies that might have been able to crush it, but the cause of individual freedom was enhanced by the Protestant Reformation, another upheaval within Christianity arising from its focus on individual salvation, its inheritance of a tradition of penetrating reason applied even to matters of faith, and to the continuing struggle between church and state.
In England the tradition of freedom and government bound by law was strong enough to produce effective resistance. From the ensuing rebellion came limited, constitutional, representative government and, ultimately, democracy. The example and the ideas it produced encouraged and informed the French and American revolutions and the entire modern constitutional tradition.
In the last two centuries both these most characteristic elements of Western civilization have come under heavy attack. At different times science and technology have been blamed for the destruction of human community and the alienation of people from nature and from one another, for intensifying the gulf between rich and poor, for threatening the very existence of humanity either by producing weapons of total destruction or by destroying the environment.
At the same time, the foundations of freedom have also come into question. Nihilism rejects any objective basis for society and its morality, the very concept of objectivity, even the possibility of communication itself, and a vulgar form of nihilism has a remarkable influence in our educational system today, from elementary school through our universities.
The consequences of the victory of such ideas would be enormous. If both religion and reason are removed all that remains is will and power, where the only law is that of tooth and claw. There is no protection for the freedom of weaker individuals or those who question the authority of the most powerful. There is no basis for individual rights or for a critique of existing ideas and institutions. That such attacks on the greatest achievements of the West should be made by Western intellectuals is perfectly in keeping with the Western tradition, yet it seems ironic that they have gained so much currency at the height of the achievements of Western reason in the form of science and at a moment when its concept of political freedom seems to be sweeping all before it.
Still, we cannot deny that there is a dark side to the Western experience. To put untrammeled reason and individual freedom at the center of a civilization is to live with the conflict, turmoil, instability, and uncertainty that they produce. Freedom was born and has survived in the space created by divisions and conflict within and between nations and religions.
We must wonder whether the power of modern weapons will allow it and the world to survive at such a price. Individual freedom, although it has greatly elevated the condition of the people who have lived in free societies, inevitably permits inequalities that are the more galling because each person is plainly free to try to improve his situation and largely responsible for the outcome.
Freedom does permit isolation from society and an alienation of the individual at a high cost to both. Nor are these the only problems posed by the Western tradition in its modern form. Whether it takes the form of the unbridled claims of Pico della Mirandola, of the Nietzschean assertion of the power of the superior individual to transform and shape his own nature, or of the modern totalitarian effort to change the nature of humanity by utopian social engineering, the temptation to arrogance offered by the ideas and worldly success of the modern West threatens its own great traditions and achievements.
The challenges presented by freedom and the predominance of reason cannot be ignored, nor can they be met by recourse to the experience of other cultures, where these characteristics have not been prominent. To understand and cope with our problems we all need to know and to grapple with the Western experience.
In my view we need especially to examine the older traditions of the West that came before the modern era and to take seriously the possibility that useful wisdom can be found there, especially among the Greeks who began it all. They understood the potentiality of human beings, their limitations, and the predicament in which they live. Man is potent and important, yet he is fallible and mortal, capable of the greatest achievements and the worst crimes.
He is a tragic figure, powerful but limited, with freedom to choose and act but bound by his own nature, knowing that he will never achieve perfect knowledge and understanding, justice and happiness, but determined to continue the search.
To me that seems an accurate description of the human condition that is meaningful not only for the Greeks and their heirs in the West but for all human beings. This eBook introduces you to 11 essential conservative thinkers spanning three centuries and hailing from several countries.
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