In Defense of Chesterton
I read with some dismay the calumny of G.K. Chesterton recently posted on this blog. It seems to me that Austin and the criticisms he quotes have completely missed what Chesterton was up to. One quoted criticism begins “Orthodoxy was a record of the process by which Chesteron had become a Christian and a statement of what he took it that Christianity meant.” If you start reading Orthodoxy looking for a reflective, autobiographical account of one man’s journey to faith, you will naturally be disappointed. Chesterton would here throw in a remark about being disappointed after reading Beowulf that it did not contain better recipes to try out at home, but it grates when anyone but GKC tries that sort of thing, so I won’t. Admittedly, Chesterton writes in a short preface to the book that Orthodoxy is an account of how “he personally” came to believe in the Christian religion, but what is perhaps Chesterton’s single most insistent theme is that long-faced sincerity should be laughed at and not indulged. At the very least, readers should follow his obvious instruction to be wary of his stated purposed after he deflates his preface by ending it with a plea to the reader to consider his creed if not convincing at least “a repeated and surprising coincidence.”
Even more bizarrely, Austin accuses Chesterton of being an irrationalist. Chesterton was in fact quite explicit about the relationship of reason and mystery. In Orthodoxy he formulates his view memorably:
“The whole secret of mysticism is this: that man can understand everything by the help of what he does not understand. The morbid logician seeks to make everything lucid, and succeeds in making everything mysterious. The mystic allows one thing to be mysterious, and everything else becomes lucid. The determinist makes the theory of causation quite clear, and then finds that he cannot say “if you please” to the housemaid. The Christian permits free will to remain a sacred mystery but, because of this, his relations with the housemaid become of a sparkling and crystal clearness.”
I remember reading Hillary Putnam’s Many Faces of Realism for the first time in college at some point and thinking that Chesterton’s seemingly off-hand remark about causality was a particularly apt illustration of his point.
More broadly, it seems like a mistake to approach Chesterton as if he were an analytic philosopher. If he was a philosopher, he was more like Derrida, for whom the text was not a transparent medium of thought but a tool of construction or deconstruction. In fact, Chesterton was a deconstructionist. The Everlasting Man is not meant to be a work of scholarly historiography, still less an inductive demonstration from history that Christianity is true. It is a bitter—his bitterest work, maybe—and thoroughly effectively mockery of H.G. Wells’ Outline of History. It is a deconstruction not of Whig history as such but the particular synthesis of Darwinism and Whig history that was relatively new in Chesterton’s time and is still believed in our time by a certain type of philosophical liberal with naive views of history (it’s amazing to me how similar the basic intellectual vocabulary of 2010 is to 1910; historians may come to view 1914-89 as an irrelevant if disastrous interlude in the development of the Western mind). Imagine the vague notions about the historical and paleo-anthropological past lying unarticulated in the head of an eager and not especially informed Dawkins enthusiast: way back when life was nasty, brutish and short and people believed a lot of stupid things, but thank goodness civilization came along and then slowly progressed into our civilization which is finally sort-of reasonable and not mean and life is at least worth living because we’re not peasants or slaves or hunter-gatherers or repressed Victorians. That’s the thought structure that The Everlasting Man is meant to expose as the sham that it is. If we believe C.S. Lewis’s much more autobiographically believable and incomparably less philosophically interesting testimony in Surprised by Joy, the book has at least in at least a few important cases succeeded in its aim.
I quoted this passage in the comments to Austin’s post, but so late that most probably missed it:
– Maisie Ward, Gilbert Keith Chesterton (New York: Sheed & Ward, 1943 619 – 20)Report
Great post, David. I’ve always held Chesterton to be a paradigm for the postmodern faithful. The foibles of pure rationalism are made clearer by hardly any other writer (Hamann comes close). I’m not as sure as you, though, that The Everlasting Man is Chesterton’s bitterest work; I think that The Utopia of Usurers might merit that title more, although it’s not quite as ironic and satirical as the former.Report
Presumably reasons of space prevented you from explaining that Chesterton’s virulent anti-Semitism and paeans of praise for fascism were also products of his superior Christian insight. Silly old HG Wells, in marked contrast, was put on a Nazi blacklist. Go figure, as they say.Report
@valdemar, I’ve never found anything Chesterton wrote to be even mildly anti-Semitic, even the quotes so laboriously pulled out of context, but I can understand why people might think so based on particular passages if they weren’t familiar with his work as a whole. To say that he was “virulently” anti-Semitic, or that he wrote “paeans of praise for fascism,” on the other hand, is ridiculous.Report
@David Schaengold, Right. This is ignorance wrapped in presumption masquerading as familiarity. Chesterton died in 1936, and had even at that point voiced harsh criticisms of the Nazis and their theories of racial superiority. His anti-semitism, such as it was, was commonplace and mild by the standards of early twentieth century England. As Douthat observed when Gopnik’s (rather sloppy) piece came out:
But the whole point of the “in the context of his times” argument is precisely that by the standards of the ’20s and ’30s, it was morally impressive for a political writer to reject both fascism and communism, to praise Zionism, and to speak out forcefully against Nazi anti-Semitism – and not in its eliminationist phase, but in its very earliest stages. (Chesterton died in 1936.) This does not excuse Chesterton’s anti-Semitism by any means, but it makes him an odd target, out of all the writers and thinkers of that period, to single out for particular opprobrium. Here I think Gopnik is indulging the chauvinism of hindsight: The assumption that everyone who partook of the attitudes that helped make the Holocaust possible should be judged and condemned on the basis of what we know now, rather than what they knew then. It’s the Goldhagen approach to assigning culpability, in which even people who opposed Hitler – even people like Dietrich Bonhoeffer, who died fighting him – are to be judged, and harshly, if they failed to live up the standards that Western society only adopted after the Holocaust provided a terrible example of where these thoughts and impulses can lead.
http://rossdouthat.theatlantic.com/archives/2008/07/gopnik_on_chesterton_i_1.phpReport
What is your opinion of Chesterton’s treatment of the Jewish character in Manalive?Report
@valdemar, Wells’s views were far closer to fascism than Chesterton’s. It isn’t just Jonah Goldberg who says that; honest leftists I know have spoken very harshly of Wells. If Chesterton have lived beyond 1936, he might well have ended up on that list as well.Report
Wow, accussed of being a Nazi in the second comment. I didn’t realize there was such a dearth of reasonable Anti- Chestertonian arguments out there. I’m not much surprised but I’d have thought it would take a little longer before Godwin’s law kicked in.Report