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Progressive view of American history: The good old days were all bad.

Posted by :admin On : October 31, 2014
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Category: America, Archives, Education, Progressivism, Truth

There seems to be few things that are exempt from the battlefields of the culture wars. The latest casualty is history…you know, the stuff that is learned in high school or at least what people used to learn in high school. But the history lessons taught in American schools for 200 years following the founding has been dumped by the education establishment in recent years. American history is no longer the grand story of American culture since the arrival of the first Europeans but has become a tool to promote the liberal political/cultural agenda. The nation’s history recorded by each generation’s citizens and eye-witness historians is an accurate record of America’s story. But now we have the latest two or three generations which claim the five hundred years of American history recorded by thousands of historians over the period is distorted and not reflective of the real story. Therefore, it must be trashed and replaced by a revised interpretation of history consistent with the current enlightened understanding of what really happened.

This approach to history is not new for it has been around since the early 1800s. It is called the Whig theory of history and is also known as the Progressive theory of history. This theory rests on the belief that the most advanced point in time represents the point of highest development. It assumes “…that history is an inevitable march upward into the light. In other words, step by step, the world always progresses, and this progress is inevitable.” [1] Thus, the historical record must be judged only in light of current beliefs, assumptions, and politics, all devoid of timeless truths, wisdom accumulated through the ages, tradition, and heritage. The roots of the Whig theory reach back to the humanistic concept of human perfectibility of the French philosophers which arose during the Age of Enlightenment during the eighteenth century. Known as progressivism, the theory contradicts the Christian view of man as having a fallen nature.

The progressive theory of history is alive and well in the twenty-first century halls of academia and the organizations that serve its needs. One of those organizations is the College Board whose membership is comprised of 6,000 institutions of higher education. Its mission is to expand access to higher education by helping students to achieve college readiness and college success through such programs as the SAT and the Advanced Placement Program. The organization also acts in areas of research and advocacy for the education community. [2] It is in the College Board’s new Advance Placement course in history that dramatically advances the progressive view of history and which has caused considerable concern to many including the Texas State Board of Education and the Republican National Committee as well as some of the more conservative members of the Golden, Colorado school board.

The school board wants to review the College Board’s Advanced Placement U.S. history course which they believe contains significant anti-American content. The school board proposed to establish a committee to review texts and course plans to assure the course materials were balanced and “promote more citizenship, patriotism, essentials and benefits of the free-market system, respect for authority and respect for individual rights” and “don’t encourage or condone civil disorder, social strife or disregard for the law.” [3]

Now, who could argue with teaching that promotes a good citizenship and patriotism in a well-ordered and lawful society? Well, hundreds of students, parents, and teachers are bothered by such radical ideas and have been protesting the school board’s planned review for weeks. The protesters claim the board is attempting to change the course content to suit their views (what about the views of the people that elected them?). The College Board’s Advanced Placement history course content being taught for the first time this school year “gives greater attention to the history of North American and its native people before colonization and their clashes with Europeans, but critics say it downplays the settlers’ success in establishing a new nation.” The College Board stated that the course was built “around themes like ‘politics and power’ and ‘environment and geography’.” However, what is missing from the course framework is as significant as that which is included. For example, Martin Luther King isn’t mentioned, but the Black Panthers are. The Board explained that the content was not to be considered exhaustive, but one New Jersey teacher cut to the heart of the College Board’s unspoken agenda. He argues that the course “…has a global, revisionist view” and “depicts the U.S. as going from conquering Native Americans to becoming an imperial power, while downplaying examples of cooperation and unity.” [4]

To a large extent, Americans are a people that are ignorant of their history. Because they don’t know where they came from, they are unaware of the dangers into which the dominant humanistic worldview is leading America. This was not always so, and it has occurred by design and not by accident or neglect. The teaching of history falls within the sphere of education, and education has been in the hands of progressives for a hundred years. Of all of the institutions of life in America, the educational establishment is the one that is most saturated in the humanistic worldview which stands in direct opposition to the biblical worldview upon which the nation was founded.

The founder and architect of America’s progressive education was John Dewey who was bitterly hostile to Christianity and traditional Western thought. Dewey did not believe in the existence of God, supernatural religion, and life after death. Man was an evolutionary product and nature is all there is. The only thing that mattered was human self-realization through interaction with nature. On this foundation he built the progressive theory of education which emphasizes experience, observation, social responsibility, problem solving, and fitting in to society as opposed to centuries of traditional education by which is meant the acquisition of knowledge. [5] For progressives, the historical record holds little importance as a guide to the present and future unless it is used as the “horrible example” of America’s past sins for the purpose of leading ignorant citizens to surrender their values and freedom. From this denigration of American history, we see the obvious disconnect between progressive education and the traditional understanding of that history. If one holds the progressive view of history, the views of the present generation must be superior to those of past generations and by default superior to their concepts of timeless truths, ancestral wisdom, tradition, and heritage. In this denigration of America’s past, the progressive theories of education and history support and promote the larger all-encompassing philosophy of humanism which has been described in several earlier articles.

Ashley Maher is an eighteen year old Chatfield High School senior who helped organize the protests against the Golden school board’s plan to review the content of the Advance Placement history course. She assures that, “We are going to fight until we see some results.” [6] By “results,” it must be assumed she means that the school board’s desire to promote citizenship, patriotism, the free-market system, respect for authority, respect for individual rights, civil order, national unity, and respect for the law will be duly censored from any Advance Placement American history courses in Golden’s high schools. It would be interesting to hear Ms. Maher’s response to the question as to why her values and interpretation of American history are superior and should be taught while at the same time suppressing and/or misrepresenting the factual historical record about which she knows nothing. Following that moment of silence from Ms. Maher, it is also doubtful her parents or her Boomer grandparents peopling the picket lines could give a coherent, logical answer. Should they manage some sort of response, we counter with the words and actions of those eye-witnesses to American history: the Pilgrims and Puritans; colonial farmers and frontiersmen; Washington, Adams, Jefferson, Madison, Benjamin Franklin, Patrick Henry, and the rest of the founding generations; Alexis de Tocqueville’s Democracy in America, the Abolitionists and Abraham Lincoln, the Doughboys of WWI and soldiers, sailors, and airmen of WWII, and millions of others who made America the greatest nation in the history of the world. For most modern-day Americans of the last three generations, it would be an answer they have not heard thanks to humanism’s revisionist view of American history and suppression of the historical record of our ancestors.

Larry G. Johnson

[1] Murray N. Rothbard, “The Progressive Theory of History,” Ludwig von Mises Institute, September 14, 2010. http://mises.org/daily/4708 (accessed October 28, 2014).
[2] College Board, https://www.collegeboard.org/about (accessed October 14, 2014).
[3] Colleen Slevin, “Colorado board backs review of curriculum,” Tulsa World, October 3, 2014, A9.
[4] Colleen Slevin, “Critics slam school board over history course review,” Tulsa World, October 4, 2014, A4.
[5] Larry G. Johnson, Ye shall be as gods – Humanism and Christianity – The Battle for Supremacy in the American Cultural Vision, (Owasso, Oklahoma: Anvil House Publishers, 2011), pp. 23-24, 289-290
[6] Slevin, “Critics slam school board over history course review,” A4.

Shake and Bake History – Engineering the future while forgetting the past

Posted by :admin On : August 1, 2014
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Category: Archives, Education, Progressivism, Worldview

Two recent syndicated newspaper columns contained two views of history that frame the two worldviews contending for dominance in the nation’s central cultural vision—humanism and Christianity. The first was written by David Turnoy, a retired elementary teacher and author.[1] Mr. Turnoy is a proponent of ‘honest” history of the warts and all variety with a strong emphasis on the warts. Turnoy’s article is peppered with numerous phrases descriptive of the humanistic worldview, and some of his quotes will help understand that worldview.

For any progressive student or observer of history, it is well-known that the United States has a mixed record in its treatment of Native Americans, African Americans, women and other groups, including some especially cruel treatment…So what information should be taught? Should it be the traditional bland summary showing America as always in the right, led by truly admirable heroes who bring about change while leaving out any negative actions, which leads to disinterested, unquestioning citizens who allow government and other elites to do as they like? Or should it be a more balanced, honest approach?…If we want a better country with more equality and justice, this is where it starts.[2] (emphasis added)

To summarize, it appears that Turnoy believes that traditional history lessons will be bland summaries if not focused on the negatives and therefore produce disinterested and unquestioning citizens who are unconcerned about equality and justice. Turnoy assumes his approach is more balanced and honest. We will examine how Turnoy’s “honest and balanced” approach really plays out in the American education system dominated by a humanistic worldview.

A contrary view is held by Daniel Burnett who believes that there has been a “…growing trend in historical illiteracy for years, and the culprit is our nation’s education system…it fails to prepare students with the knowledge they’ll need for informed citizenship.” Quoting various research studies on knowledge of history in America, Burnett reported that only five percent of the top fifty public universities in the U.S. required even one survey course on American history. Most college and university curricula require only niche courses to take the place of American history courses. He cites several examples: “Foundations of Rock,” “Human Sexuality,” “History of Avant-Garde Film,” and “America Through Baseball.” Burnett believes that the American education system has produced a population of illiterates and amnesiacs as it relates to the nation’s history.[3]

One must ask why there is such an aversion to teaching American history in primary and secondary schools and at colleges and universities. Turnoy argues that history teachers are not honest with regard to America’s failures. Burnett cites the educational system’s focus on niche courses and a failure to teach a comprehensive history of the nation. Both points of view are a result of the educational system’s dominant humanistic worldview and its aversion to the lessons of the past.

American education’s humanistic worldview

The American education system is extremely humanistic in its worldview, teaching, policies, practices, and course content. The great architect of engineering the future through education without a historical foundation was John Dewey. Dewey was “…recognized as the leader of the ‘progressive movement’ in education.”[4] (emphasis added) His educational philosophy, writings, and twenty-five years at Columbia University dramatically shaped the educational system in the U.S. from the early years of the twentieth century until the present day. His philosophy was centered on humanistic concepts of man with regard to his origins, purpose, and future. Dewey had a substantial disdain for historical influence, tradition, patrimony, and religion (particularly the Christian worldview), all of which were noticeably absent in his development of American education’s modern paradigm.[5] The progressive movement in education resulted in faculty hostility to the courses and fields of study that examine the traditional roots of Western civilization and American institutions. Turnoy’s sought after “honest and balanced” presentation of history has been cast aside in favor of indoctrinating American students with a humanistic worldview.

Humanism’s aversion to history

In the humanist worldview history is excess baggage that must be tossed to make way for new, bold, and progressive ideas. Therefore, humanists subscribe to the Whig theory of history which states that the most advanced point in time is the point of its highest development. This fits nicely with humanists’ progressivism whose foundation is the Enlightenment belief of the perfectibility of man, a “…belief that critical and autonomous human reason held the power to discover the truth about life and the world, and to progressively liberate humanity from the ignorance and injustices of the past.”[6] Those holding the humanistic worldview eliminate the traditional historical narrative of America unless that narrative can be sifted and parsed to present selected evidence of America’s supposed widespread historical inequality and injustice.

Rob Koons, a philosophy professor at the University of Texas, has called the modern American university’s array of unconnected courses the Uncurriculum. Koons describes the Uncurriculum as a smorgasbord approach to curriculum offerings whose design usually exhibits a general lack of required courses, structure, and systematic order in meeting core course requirements for liberal arts studies.[7] From such comes a citizenry that is profoundly illiterate with regard to America’s story and the reasons for its preeminence among the past and present nations of the world.

The story of America

America cannot be understood without a comprehensive historical narrative. Such a narrative reveals that America’s founding originated from a biblical worldview that runs through the history of Western civilization since its inception. One cannot understand America by substituting a shake and bake curriculum that substitutes courses such as “America Through Baseball” or “History of Avant-Garde Film” for traditional comprehensive history courses that present the matchless story of America.

Russell Kirk expressed the true ideal of education.

True education is meant to develop the individual human being, the person, rather than to serve the state. In all our talk about “serving national goals” and “citizenship education”—phrases that originated with John Dewey and his disciples—we tend to ignore the fact that schooling was not originated by the modern nation-state. Formal schooling actually commenced as an endeavor to acquaint the rising generation with religious knowledge: with awareness of the transcendent and with moral truths…to teach what it is to be a true human being.[8]

Writing of the humanistic view of education, Richard Weaver’s words capture the goal of such education. “The student is to be prepared not to save his soul, or to inherit the wisdom and usages of past civilizations, or even to get ahead in life, but to become a member of a utopia resting on a false view of both nature and man.”[9]

It is safe to say that the great majority of modern Americans do not understand the true story of America and its institutions. Turnoy and Barnett’s prescriptions to achieve an informed citizenry with regard to American history follow starkly different avenues. Turnoy’s humanistic education model has ruled for the better part of a century and has utterly failed. Barnett offers hope that a return to telling the comprehensive though politically incorrect story of America will result in an informed and politically adept citizenry.

Larry G. Johnson

Sources:

[1] David Turnoy, “When can we introduce children to honest history?” Tulsa World, June 8, 2014, A14.
[2] Ibid.
[3] Daniel Burnett, “Historical amnesia: Let us never forget D-Day,” Tulsa World, June 6, 2014, A14.
[4] Robert B. Talisse, On Dewey, (Belmont, California: Wadsworth/Thompson Learning, 2000), pp. ix, 1, 4.
[5] Larry G. Johnson, Ye shall be as gods – Humanism and Christianity – The Battle for Supremacy in the American Cultural Vision, (Owasso, Oklahoma: Anvil House Publishers, 2011), pp. 23-25.
[6] Christian Smith, The Secular Revolution, (Berkeley, California: University of California Press, 2003), p. 54.
[7] Johnson, p. 300.
[8] Russell Kirk, The Essential Russell Kirk, ed. George A. Panichas, (Wilmington, Delaware: ISI Books, 2007), p. 400.
[9] Richard M. Weaver, Visions of Order, (Chicago, Illinois: The University of Chicago Press, 1948), p. 117.

Liberalism explained

Posted by :Larry G. Johnson On : May 2, 2014
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Category: Archives, Government, Progressivism, Socialism

To understand the origins of the pervasive humanism and secularization that blankets modern America, particularly as it affects government, we must examine the rise of liberalism. Liberalism is the political legacy of the Enlightenment, a skeptical and revolutionary cultural tradition that emanated from eighteenth century Western Europe and “…promoted the belief that critical and autonomous human reason held the power to discover the truth about life and the world, and to progressively liberate humanity from the ignorance and injustices of the past.” [1]

This new understanding of what freedom meant and how it was to be achieved was more practical than idealistic and resulted in a major paradigm shift. The new freedom proposed that man should be happy on this earth, a new concept invented in the eighteenth century. However, the emphasis on this new freedom unhooked from tradition became an attack on the Church and then religion itself. [2] The fundamental difference between liberalism spawned by the Enlightenment and the Judeo-Christian ethic revolves around a disagreement on the end purpose of man. The Enlightenment’s humanism says, “The end of all being is the happiness of man.” But Christianity says, ‘The end of all being is the glory of God.” [3]

Before we proceed, we must distinguish between what Robert George calls “old-fashioned liberalism” of the American Founding and the Constitution as opposed to “contemporary liberalism.” Liberalism of the Founding era was one “…of religious freedom, political equality, constitutional democracy, the rule of law, limited government, private property, the market economy, and human rights.” [4] Contemporary liberalism and liberals are of a wholly opposite variety which

…defend large-scale government-run health, education, and welfare programs. They support redistributive taxation policies. They favor affirmative action programs for women and minorities and call for the revision of civil rights laws to prohibit discrimination based on “sexual orientation.” They may support the legal redefinition of marriage to include same-sex relationships. They certainly support legalized abortion and the government funding of abortions for indigent women. They oppose the death penalty. [5]

Professor George’s “old-fashioned liberalism” is one and the same as F. A. Hayek’s “true liberalism” in the original nineteenth century sense and the opposite of the contemporary liberalism in which “…liberal has come to mean the advocacy of almost every kind of government control.” As a result, many old-fashioned liberals began describing themselves as conservatives. [6] Conservatism will be examined in the next article. For our purposes, when we speak of liberalism we refer to a contemporary understanding of liberalism which emphasizes extensive state control in all aspects of society.

As the powerful forces of Enlightenment liberalism rolled across the Atlantic from Western Europe during the nineteenth century, the Protestant establishment and the nation experienced significant inroads of secularization between 1870 and 1930. Out of that struggle a tenuous compromise occurred between evangelical Protestant Christianity and Enlightenment liberalism. The American Christian church, already divided by denomination, region, race, ethnicity, and class, would split again into fundamentalists and modernists between the late nineteenth century and the mid-1920s. Amid the rising skepticism, positivism, and Darwinism emanating from Enlightenment liberalism, the new liberal and modernists Protestant leaders chose survival through accommodation with the adversary and their doctrines of Science, Progress, Reason, and Liberation. But this compromise would only forestall the approaching “…final dominance of Enlightenment moral order in the public square and the relegation of Christian and other religious concerns to private life” that has gained increasing momentum since the 1930s. [7]

By the 1930s, liberalism’s eventual domination of the moral order was assured. As the nation wallowed in the depths of the Great Depression, liberalism used the economic crisis to advance its political agenda. Beginning in 1936, the Supreme Court’s liberal interpretations of the “general welfare” clause of the Constitution have dramatically enlarged the powers of the federal government, diminished the rights of states, and encroached on fundamental property rights through its welfare programs. [8] This liberal interpretation significantly expanded what the legislature could do with regard to providing for the “general welfare” of the United States. The results of the liberal interpretation of the “general welfare” clause is an unprecedented assault on right of private property through imminent domain laws, a diminution of the right of contract and obligations thereunder, an oppressive income tax system, and the onerous limitations on the possession and use of property through regulation. [9]

To give a clearer understanding of liberalism’s secular political ideology, we must examine its signature postulates.

Progress – The liberal mantra is progress, ever onward and upward to a better society, perhaps even a utopia. Man is not fallen but basically good and therefore perfectible. Progress also implies movement, change, and challenge to the status quo. Yet, as the liberal marches boldly into the future, he has become a prisoner of time, perhaps more precisely a prisoner of the moment. Truth becomes relative. Search for an enduring order fails as one’s worldview constantly changes bringing disquiet to the soul and society. Progress, being oriented to time, fails to apprehend those timeless truths that bring order to the soul. [10]

Change – The liberal’s chant for change is a matter of principle and reflects a doctrinaire hatred for permanence. But what is the liberal’s answer as change upon change only compounds the lack of rootedness? Change requires movement, but movement doesn’t always mean progression. The promises of progress ring hollow in light of rising social disorder. [11]

Individual – Liberalism exalts the individual with a resulting self-centeredness; hence, selfishness becomes virtue. For the liberal, community is secondary to a pervasive individualism where individual, personal rights are supreme. Duty and obligation to clan and community are consigned to the dustbin of a foolish and irrelevant past. Yet, there appears a fundamental conflict in the statements of humanists with regard to the individual and the larger society, and such conflict cannot be hidden by fuzzy and euphemistic definitions extolling the dignity of the man and the cherishing of the individual. Under the humanist philosophy it is evident that the individual must be subordinate to the good of all humanity, and it is the leaders of the state that determine the definition of what is good. This subordination of the individual is confirmed by terms such as “greater good of all humanity”, “obligation to humanity as a whole”, and “contribute to the welfare of the community.” Ultimately the designated elite of society rule as they see fit and do so without regard to the individual. [12]

Liberty – Liberalism’s new freedom centers on the individual and is superior to the other two requirements of a civil society—Justice and Order. As to the individual, humanists promise a freedom from the mores, norms, tradition, and distant voices of the past by which humanity has achieved a measure of civilization. The freedom espoused by the humanist is a freedom that gives unbridled control to the self and senses and ultimately leads to bondage. However, for all of man’s time on this earth this personal license has been the path toward disaster. To believe that such personal freedom will lead to the greater good of mankind is folly for man is a fallen creature, and he cannot lift himself by pulling at his own bootstraps. [13]

Liberalism is the child of humanism, and the inevitable destination of liberalism is socialism. Socialism breeds disharmony and erodes the foundations of a civil society. Socialism leads to a leveling of society with resulting declines in quality of life, standards of living, a loss of trust in government and its institutions, and ultimately a loss of freedom.

Larry G. Johnson

Sources:

[1] Christian Smith, The Secular Revolution, (Berkeley, California: The University of California Press, 2003), pp. 53-54.

[2] J. M. Roberts, The New History of the World, (Oxford, England: Oxford University Press, 2003), p. 693.

[3] Paris Reidhead, “Ten Shekels and a Shirt,” Remnant Resource Network. http://remnantradio.org/Archives/articles/Ten%20Shekels/tenshekels.htm (accessed December 18, 2010).

[4] Robert P. George, The Clash of Orthodoxies, (Wilmington, Delaware: ISI Books, 2001), p. 232.

[5] Ibid.

[6] F. A. Hayek, The Road to Serfdom – Text and Documents, ed. Bruce Caldwell, (Chicago, Illinois: The University of Chicago Press, 1944, 2007), p. 45.

[7] Smith, pp. 52-55, 58, 66-67; Larry G. Johnson, Ye shall be as gods-Humanism and Christianity-The Battle for Supremacy in the American Cultural Vision, (Owasso, Oklahoma: Anvil House Publishers, 2011), pp. 213-214.

[8] W. Cleon Skousen, The 5000 Year Leap, (www.nccs.net: National Center for Constitutional Studies, 1981), p. 175; Johnson, Ye shall be as gods, p. 249.

[9] Johnson, Ye shall be as gods, p. 249.

[10] Russell Kirk, The Essential Russell Kirk – Selected Essays, ed. George A. Panichas, (Wilmington, Delaware: ISI Books, p. 26; Johnson, Ye shall be as gods, pp. 215-216.

[11] Ibid.

[12] Ibid.

[13] Ibid.

Progressivism’s Fatal Flaw

Posted by :Larry G. Johnson On : August 16, 2013
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Category: Archives, Progressivism

Liberalism as we know it came of age in the nineteenth century and was a product of the Enlightenment, that skeptical and revolutionary humanistic cultural tradition that emanated from eighteenth century Western Europe which “…promoted the belief that critical and autonomous human reason held the power to discover the truth about life and the world, and to progressively liberate humanity from the ignorance and injustices of the past.” [Smith, p. 54.]

For the humanist-liberal-progressive, man is continuously perfectible, a process whereby he will become progressively better and better. Progress is possible because man is not fallen and does not need redemption. Therefore, humanists assert there is no limit to the perfecting of the powers of man other than the duration of the globe upon which nature has spawned us.

Progressives believe that through human reason alone, truth about life and the world can be discovered and pave the way to liberate humanity from ignorance and injustice. How is this to be achieved? Perfect justice, prosperity, and equality are possible if enlightened elites are given the power to organize and run society according to scientific knowledge about human nature and behavior.

Therefore, in the humanist worldview, the liberation of humanity from ignorance and injustice rests on three assumptions:

• Power must be surrendered to the elites to organize and run society. This is achieved through socialism and big government based on man’s laws.

• Reliance on reason and scientific knowledge alone. There is no room for a supernatural God or His laws.

• Man’s nature is basically good and therefore perfectible.

But the liberal chant of progressivism is a flight from reality. If reality is objective truth (and it is), then progressivism is a lie. The humanistic worldview’s pillars of human reason, scientific advancement, flawed understanding of human nature, and organization of society contrary to man’s innate thirst for freedom crumble under the weight of objective truth.

Denial of the progressive’s assumptions does not mean that those with a Christian worldview are unprogressive or deny the value of progress. They only assert that the source of that improvement must come from God and not man. And this improvement must first occur within the individual as he orders his soul by returning to a right relationship with God. For those that look to those universal truths revealed by the Creator in his creation and the biblical revelations to order their souls, they neither progress nor regress but move to the center. It is a matter of being, not becoming. As like-minded citizens order their souls accordingly, order comes to society.

Those holding the biblical worldview focus on the eternal beyond time—not regressing nor progressing in an ever frustrating march to some unknown, unknowable, and unattainable destination. The progressive labors on the treadmill of time, always moving but never arriving at his destination for the goals of infinite progress always recede into the future and therefore are never attainable. In fact, the goals of such progress are not even identifiable apart from the pliable platitudes of the current conditioners of society. For the progressive, time and matter are paramount, but such are rudderless, temporal, and pass away. However, the things of the highest value rest with eternal truths, and without eternal truths man becomes purposeless.

The progressive may even equivocate that although the goal of perfectibility of the human condition will never be attained (something not admitted), the process of self-improvement is still worthwhile and thereby mankind will become better and better. However, an understanding of human nature and history defeats this assertion. Civilization is an intermittent process with some cultures descending from a high state of organization to dissolution. History is replete with societies that achieved great stature in past eras only to fall to ruin—Egypt, Greece, Venice, and Germany to name a few.

In modern times the humanistic worldview in organizing society continues to fail—the greatest example being the socialistic variant of communism in the twentieth century. There is an intimate relationship between the communist ideology espoused by Karl Mark and humanism with regard to the nature of man, the non-existence of the Creator, and the need for a socialistic form of organizing society run by the elites. Both had their roots in the eighteenth century Enlightenment philosophy. Marx’s ideas presented in The Communist Manifesto ultimately were responsible for the enslavement of a third of humanity for three-fourths of the twentieth century, the consequences of which were failure, misery, and death unparalleled in the history of mankind. So we see that regardless of the era examined, the humanistic philosophy fails to sustain its promise of infinite progress and perfectibility of man.

To summarize, the humanistic formula for the perfectibility of man is this: the innate goodness of man + progress over time = perfectibility of man. But the fatal flaw of progressivism in achieving perfectibility of man is that he has a fallen nature, and no amount of psychologizing or social engineering will change that truth.

Larry G. Johnson

Sources:

Larry G. Johnson, Ye shall be as gods – Humanism and Christianity – The Battle for Supremacy in the American Cultural Vision, (Owasso, Oklahoma: Anvil House Publishers, 2011), pp. 103, 213, 219-220, 387.

Christian Smith, The Secular Revolution, (Berkeley, California: University of California Press, 2003), p. 54. Quoted in Ye shall be as gods, p. 213.