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Value and Natural Order in the Philosophy of William Temple

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Value and Natural Order in the Philosophy of William Temple VALUE AND NATURAL ORDER IN THE PHILOSOPHY OF WILLIAM TEMPLE Michael Bernard Wilkinson Submission for the degree of Ph.D. University of Surrey 1990 VALUE AND NATURAL ORDER IN THE PHILOSOPHY OF WILLIAM TEMPLE SYNOPSIS The thesis is an examination of the philosophy of William Temple (1881-1944), concentrating on the personalism which especially characterises his entire philosophical outlook, but which is particularly apparent in his treatment of value. The areas addressed are: 1. The world-picture which underlies Temple's thought. 2. The place of value in the universe, the nature of value, and the relationship between the self and values. 3. Temple's non-propositional approach to revelation. 4. The concept of value in personality, the human person, and the person in community and Christian fellowship. S. God, the supreme personal will, and Temple's justification of his existence. 6. The ethical consequences of Temple's philosophy: the concept of Natural Order and its relationship to situation ethics and to the Natural Law tradition. In analysing these concepts, particular attention is paid to Temple's relationship to both the British Idealist tradition and to Process Theology. Detailed consideration is also given to traditional philosophical questions which concerned Temple, especially the Problem of Evil, the Is/Ought question, and the extent to which the moral capacity is innate. Outlines of alternative approaches to these questions are given where this has appeared necessary. CONTENTS Acknowledgements iv CHAPTER ONE INTRODUCTION 1 - Notes 8 CHAPTER TWO THE BACKGROUND 9 - Introduction 9 - Background to Temple's Philosophy 11 - Mens Creatrix, Christus Veritas, and Nature, Man~d God 22 - Notes 24 CHAPTER THREE THE STRUCTURE OF REALITY 27 - Introduction 27 - Revelation 29 - The World as Understood 44 - Mind 59 - Notes 67 CHAPTER FOUR VALUE 72 - The Apprehension of Value 72 - Value as Apprehended 75 - The Nature of Value - Outline of an Alternative Account 86 - Note A 96 - Note B 98 - Notes 99 CHAPTER FIVE PERSONALITY - THE HIGHEST VALUE 102 - The Notion of Personality 102 i - Obligation and Value - A Natural Instinct? 120 - Psychological Evidence 121 - The Evidence of Bio-Ethics 126 - Anthropological Evidence 132 - Personality in Community 145 - The Cartesian Error 146 - Value as Objective 153 - The Moral Value of Others 172 - The Sense of Vocation 183 - 'The Natural Grouping by Family or Locality' - 'The Community' 186 - Association 187 - Fellowship 190 - Notes 205 CHAPTER SIX GOD - ABSOLUTE VALUE 214 - The Four Dialectical Transitions 220 - The First Dialectical Transition 221 - The Second Dialectical Transition 253 - The Third Dialectical Transition 273 - The Fourth Dialectical Transition 301 - A Note on Natural Theology 304 - Notes 305 CHAPTER SEVEN NATURAL ORDER 312 - The Concept of Natural Order 316 - Situation Ethics 323 ii - Two Cases: War and Gambling 327 - War 327 - Gambling 332 - The Justification of Natural Order 339 - Notes 350 CONCLUSION THE PHILOSOPHER 354 - Notes 370 BIBLIOGRAPHY 371 iii ACKNOWLEDGEMENTS I owe particular thanks to two supervisors, Dr. (now Professor) Anthony OrRear, who helped me so much in the first stages of producing this thesis, and to Miss Pat Smart, who, with unfailing kindness, courtesy and good humour has encouraged me so much in its completion. My debt to both is incalculable. I also owe much to many students in my classes at Lewes Technical College and Lewes Tertiary College, whose questions and comments have led me to many new ideas, and to the friendly support of so many colleagues, including especially Mr Len Pedroza, Mr. Len Parkyn, Mr. Graham Waters and Miss Carolyn Williams, and my sister, Miss Pat Wilkinson. Most of all, to Imelda and other members of my family, who have had their lives so disrupted while I worked on this. The mistakes, of course, are mine. iv CHAPTER ONE INTRODUCTION ••• the Oxford Conference felt called upon to address a message to the world. I was on the committee which drew it up: I remember the hours we spent, wi th William Temple as chairman, in working out drafts, none of which satisfied us. Finally we asked Temple to do it. His version was widely approved, and Professor Clavier rightly described it as 'a charter of freedom in service and of service in freedom'. The essential sentence, which engraved itself unforgettably on our minds, ran: 'The first duty of the Church, and its greatest service to the world, is that it be in very deed the Church, confessing the true faith, committed to the fulfilment of the will of Christ, its only Lord, and united in him in a fellowship of love and service. 1 Marc Boegner is here writing about the 1937 Conference on Church, Community and State, which was an important development in the subsequent formation of the World Council of Churches, of which William Temple was to be the first (provisional) President, though his early death in 1944 meant that he was not to oversee the flowering of that organisation. Boegner's comments are revealing, for they demonstrate significant strands in Temple's personality, not least his ability to harmonise different ideas and viewpoints, an ability which rested in part on the training he had received at the hands of Edward Caird, one of the greatest British Hegelians. It is characteristic of that school of philosophy to believe that each view, each statement about reality contains partial truth, but that it requires modification by another statement, in a system of thesis, antithesis and synthesis, in the quest 1 for absoluteness. The gift of synthesis was clearly Temple's, though I shall suggest in subsequent chapters that at times his solutions are verbal only. Perhaps more significant is the sentence which so impressed Boegner. To the casual reader, it might appear that Temple is simple uttering a truism of Christian thought. A closer reading, based more fully on a knowledge of Temple's work, reveals how closely it reflects his mature philosophy. To him, 'fellowship' is not a slick term, but something which reflects a profound personalism which is the constant theme of his work; and he is concerned, again and again, to state in practical terms what love and service mean within the context of social and political life. The emphasis on the human person as the measure by which social and political life should be judged is one that has been stressed by many religious thinkers in the past fifty years, perhaps in response to the dehumanising influences, both political and technological, of the age. Temple, in an essay, says: 'The Christian ••• is very much concerned, precisely as a Christian, to insist that economic wealth is a means to human well-being, and that any action or policy must be wrong which tends to increase the former while diminishing the latter.,2 We may compare with this Pope John Paul II in Laborens Exercens: 'the principle of the priori ty of labour over capi tal is a postulate of the order of social morality. ,3 Nor is this orientation confined only to religious thinkers and philosophers. It may be discerned in fields as diverse as psychology (in, for instance, the work of Carl Rogers), management theory (it is instructive to compare the outlook of Chris Argyris or Victor Vroom with the earlier orthodoxies of Taylorism), and much recent sociology. How much anyone thinker is responsible for an intellectual current, it is impossible accurately to judge. By his authority 2 and his fame, by his work as preacher, writer and broadcaster, Temple clearly contributed much. Although, as we shall see, such a social concern for individual working men and women had been a concern of the Catholic Church overtly since the Leo XIII's Rerum Novarum of 1891, and had occupied the thought of men like F.D.Maurice, Charles Kingsley and Conrad Noel, and indeed, of Archbishop Frederick Temple, and of organisa tions such as the Guild of St. Matthew, William Temple, more completely than any other, integrated it into the mainstream of Anglican thought, and influenced a generation. That saddest and most energetic of men, Hilaire Belloc, wrote: Now, personality is everything. It was a Personal Will that made all things, visible and invisible. Our hope of immortali ty resides in this, tha t we are persons, and half our frailties proceed from a misapprehension of the awful responsibili ties which personality involves or a cowardly ignorance of its powers of self-government. 4 There is nothing here with which Temple, who knew Belloc, would disagree. Indeed, he holds that it is in personality that supreme value resides, most wholly in the full personality of God. He judges ethics by the standard of what is best to or for a person, and is concerned to demonstrate the personal nature of the Christian's relationship with God. * * * Underlying this thesis, therefore, is a concern with personalism. I have attempted to address a number of ultimately related questions, while tracing links with other thinkers, and looking to consider Temple in relation to the Idealist tradition. 3 The areas addressed may be summarised briefly: 1. The world-picture which underlies Temple's thought. 2. The place of value in the universe, the nature of value, and the relationship between the self and values. 3. Temple's non-propositional approach to revelation. 4. The concept of value in personality, the human person, and the person in community and Christian fellowship. S. God, the supreme personal will, and Temple's jus tifica tion of his existence. 6. The ethical consequences of Temple's philosophy: the concept of Natural Order and its relationship to Natural Law tradition. * * * Anyone wri ting about the work of a philosopher necessarily comes to his task from a cuI tural background different from that of the man under consideration.
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