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    Pilgrimage to Humanity
    Pilgrimage to Humanity
    Pilgrimage to Humanity
    Ebook104 pages5 hours

    Pilgrimage to Humanity

    By Albert Schweitzer

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    The dimensions of the central theme are illuminated by Schweitzer’s discussions of his philosophy of culture, the course of his life, his ministry to human needs in Africa, the idea of reverence for life, the ideal of world peace, the significance of liberal Christianity, and the lives, world-views, and contributions of Johann Goethe, J. S. Bach, and Jesus of Nazareth.

    The pages of these selections give a remarkable revelation of the creative spirit of a modern saint and philosopher. The translation is by Water E. Stuermann, University of Tulsa.
     
    LanguageEnglish
    PublisherPhilosophical Library Open Road
    Release dateDec 2, 2014
    ISBN9781497675735
    Pilgrimage to Humanity
    Author

    Albert Schweitzer

    Albert Schweitzer, OM (14 January 1875 – 4 September 1965) was a German—and later French—theologian, organist, philosopher, physician, and medical missionary in Africa, also known for his interpretive life of Jesus. He was born in the province of Alsace-Lorraine, at that time part of the German Empire. He considered himself French and wrote in French. Schweitzer, a Lutheran, challenged both the secular view of Jesus as depicted by historical-critical methodology current at his time in certain academic circles, as well as the traditional Christian view.   He received the 1952 Nobel Peace Prize for his philosophy of “Reverence for Life”, expressed in many ways, but most famously in founding and sustaining the Albert Schweitzer Hospital in Lambaréné, now in Gabon, west central Africa (then French Equatorial Africa). As a music scholar and organist, he studied the music of German composer Johann Sebastian Bach and influenced the Organ reform movement (Orgelbewegung).

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      Book preview

      Pilgrimage to Humanity - Albert Schweitzer

      The world—majesty masking

      the dreadful, the absurd

      hidden in the rational,

      joy embracing suffering. (1)

      EUROPE AND HUMAN CULTURE

      *

      Only an ethical energy can redeem us from our want of culture. (2) What is culture? Its essence is the ethical perfecting of individuals and of society. Every spiritual and material development possesses a meaning for culture. The will to culture is a universal will to progress which recognizes the ethical as the highest value. Apart from all the meaning which we ascribe to the advancement of knowledge and skills, it is clear that only a humanity which strives for ethical ideals can really partake in full measure of the blessings of material progress. Moreover, only such a humanity can be master among the perils such an advance brings with it. For a generation which exhibits and deems fitting for itself a faith in an immanent, automatic, and naturally realized process of development, ethical ideals are no longer needed. But to live by a faith in the competence of knowledge and skills alone leads to the frightful consequences of error in which we find ourselves. The only possible escape from the present chaos is for us to be guided by a concept of culture in which the ideals of genuine culture are sovereign.

      What is the world-view in which the universal will to progress and the ethical will to progress are united and grounded in one another?

      It consists in ethical world-affirmation and life-affirmation.

      What are world-affirmation and life-affirmation?

      For us Europeans and descendants of Europeans, the will to progress is something so natural and self-evident that we no longer recognize that it is rooted in a world-view and springs from a spiritual act. If we look around us in the world, we immediately perceive, however, that what is so obvious to us is really anything but self-evident. (3) The world-view which prevails among a people determines whether or not the will to progress is present. The world-view of world-negation and life-negation precludes it; that of world-affirmation and life-affirmation promotes it. Among primitives and half-primitives, whose undeveloped world-view is not yet related to the problem of world-affirmation or world-negation, no will to progress is present. Their ideal is the simplest and least troublesome sort of life.

      As a result of the fortunes of time and because of a transformation in our world-view, we Europeans are enchanted with the will to progress. (4) The struggle for material and spiritual development which prevails among modern European men arises from the world-view which they entertain. In the Renaissance and religious movements connected with it, man became newly related to himself and to the world. This reorientation awakened in him the need to create spiritual and material values which would promote a higher development of men and humanity. Nevertheless, modern European man is not inspired in the direction of progress simply because he hopes personally to profit from it. On the contrary, he is more preoccupied with the fortunes which will befall coming generations than with his own condition. Enthusiasm for progress infuses him. Impressed by the great experiences which the world has evidently produced and preserved for him by the exercise of practical and dynamic powers, he determines that he will himself become a purposeful and vigorous force in the world. With high confidence he looks forward to new and better times which will dawn for mankind; and he understands that the power of the ideals advanced and practiced by the many conquers and transforms the conditions of life. In this will to material progress, which is united with the ethical, modem culture is grounded. (5)

      Under the influence of Christianity, philosophical ethics acquired an enthusiasm which was not up to that time characteristic of it. Conversely, as a result of the impact of philosophical energies, Christian ethics began to reflect on what it should really mean and what it must accomplish. From this felicitous fusion, there arose the conviction that ethics could no longer permit what it had earlier allowed, namely, injustices, cruelties, and the heinous effects of superstition. Torture was to be done away with. The scourge of witchcraft trials was to be eliminated. Humane principles were to take the place of inhuman laws. (6) An endeavor to understand the principles and ends of law accompanied the struggle against illegality and inhumane practices. Jeremy Bentham, for example, raised his prophetic voice against laws which permitted usury, foolish customs barriers, and inhuman colonization.

      An era of the sovereignty of the practical and the moral appeared on history’s horizon. People began to grasp the concepts of duty and honor by which the human community was later nourished. Without alarm, a profound and felicitous reform in conduct was achieved. The education of men for civilized life was carried forward in nobler ways. The public welfare was elevated as a standard of judgment for governments and for their subjects. At the same time, men began to appreciate that every human being should be able to exercise himself in a manner commensurate with his own dignity and welfare. The war against ignorance was under way. (7)

      With the discovery that reason teaches the principle of love, there came a reformation which has no equal in the history of humanity. (8)

      Nevertheless, the course of modern European thought reveals a tragedy. By a slow but irresistible process, the union of the ethical and world-affirmation and life-affirmation has been dissolving and threatens to disappear completely. Consequently, European humanity is infused and impelled by a will to progress which is superficial and improperly oriented. (9)

      In the nineteenth century, the spirit of realism raised its head.… The first important personality in which it was incarnate was Napoleon I. The first significant thinker who acted as its prophet was the German philosopher Hegel. According to Hegel, men do not find it necessary to transform reality in order to bring it into conformity with ideals established by thought. Progress itself establishes and preserves the correlation in a natural way. In one way or another, the passions of dominant personalities and of nations subserve progress—even war. The notion that ethical idealism is a kind of sentimentalism, with which one can achieve nothing in the world of reality, originated with Hegel. He voices the theory of realism in a phrase, when he writes, What is rational is real; and what is real is rational. When this formula was written on June 25, 1820, our age was born—an age which continues to move toward world war and which will perhaps one day destroy culture completely.

      Hegel ventures to assert that everything subserves progress. The passions of rulers and nations are servants of progress. We can only say that Hegel did not know national passions as we know them; otherwise he would not have dared to write that!… Will we be able again to entertain and exercise ideals which can transform reality? This is the question before us today. (10)

      A proper understanding of the laws and limits of human thought is required if we are to clear the building site for the construction of a future philosophy.… As great and as significant as the progress of natural science has been, the materialistic philosophy bound up with it will be of no help. It

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