The Cogito, Human Self-Assertion, and the Modern World

Abstract

To question-What is essence of modernity?-many answers have been given: human autonomy (Kant), rational differentiation of totality of reality into respective spheres of knowledge (Weber), secularization of Christian eschatology (Lowith), realization of abstract subjectivity (Heidegger), and definitive beginning and irreversible realization of reason as destiny of human being (Habermas). To same question, Hans Blumenberg responds: human self assertion. To question-Is there a preeminent thinker who is acknowledged to be at origin of modernity?-many, despite diversity of nuance in understanding its essential elements, have answered: Rene Descartes. The purpose of this essay is to consider Blumenberg's understanding of modern world as essentially human self assertion and his understanding of Descartes as its founding figure and its guiding spirit. The judgment that I will render on Blumenberg's interpretation of Descartes as originator of modernity as self assertion is that it is plausible and insightful, but that he does not necessarily capture what is definitive or primary. To pursue this project, I will, first, explicate Blumenberg's depiction of modernity, its newness/uniqueness and legitimacy/integrity; secondly, I will evaluate Descartes' project in light of Blumenberg's interpretation; and finally, I will designate questions for further research and reflection. Blumenberg, History and Meaning Blumenberg does not configure history as a meta-narrative, i.e., as realization of spirit as freedom in world (Hegel), or as radical struggle to wrest a realm of rational freedom from a realm of exigent necessity (Marx). There is no philosophy of history in grand metaphysical manner. Blumenberg does understand history as epochal. An epoch is characterized by posing of a critical and urgent question along with elements in a constellation of responses given to that pressing question. This question arises not as an a priori historical determination, but as a contingent historical eventuation. Thus Blumenberg (1983) characterizes modern era as the second overcoming of Gnosticism (126). A question of profound human concern is origin of Bad in human life-Unde malum? (127). At stake is metaphysical anxiety of human condition. An intractable uncertainty as to meaning and purpose of human life in midst of unspeakable suffering is ultimate challenge to human spirit. In late antiquity, Gnostics had accounted for Bad by re-occupying Neo-Platonic cosmogonic position. In this way Platonic Demiurge of Timaeus becomes principle of badness who brings world into being. However transcendent God of salvation will come with consummate power and grace to redeem humankind in an apocalyptico-eschatological victory over evil. Augustine's response to Gnostic Marcion constituted an alternative, and initially triumphantly persuasive, vision to this position, one that emphasizes absolute goodness of One Creator-Redeemer God, radical failure of human freedom constitutive of an original fall from grace, consequential incapacitation of human perfectibility by an invincible darkening of mind and debilitation of will to know truth and to do good, and suffering in guilt as a punishment for efficacious education of rebellious human will in profound resignation to will of a transcendent God. In Augustine's scheme of things, in line of good, God is first cause and enjoys primary agency; human being constitutes only a dependent cause and secondary agency. In line of evil, human being is first cause alone. The reason for suffering is as just punishment for human sinfulness and satisfaction for divine offense. The good that may emerge from suffering, and therefore its meaning and purpose, is disciplinary education of human desire in resignation and reconciliation to limits of human potential perfectly to effect good. …