Remi Brague – författare

When the ancient Greeks looked up into the heavens, they saw not just sun and moon, stars and planets, but a complete, coherent universe, a model of the Good that could serve as a guide to a better life. How this view of the world came to be, and how we lost it (or turned away from it) on the way to becoming modern, make for a fascinating story, told in a highly accessible manner by Rémi Brague in this wide-ranging cultural history.Before the Greeks, people thought human action was required to maintain the order of the universe and so conducted rituals and sacrifices to renew and restore it. But beginning with the Hellenic Age, the universe came to be seen as existing quite apart from human action and possessing, therefore, a kind of wisdom that humanity did not. Wearing his remarkable erudition lightly, Brague traces the many ways this universal wisdom has been interpreted over the centuries, from the time of ancient Egypt to the modern era. Socratic and Muslim philosophers, Christian theologians and Jewish Kabbalists all believed that questions about the workings of the world and the meaning of life were closely intertwined and that an understanding of cosmology was crucial to making sense of human ethics. Exploring the fate of this concept in the modern day, Brague shows how modernity stripped the universe of its sacred and philosophical wisdom, transforming it into an ethically indifferent entity that no longer serves as a model for human morality.Encyclopedic and yet intimate, The Wisdom of the World offers the best sort of history: broad, learned, and completely compelling. Brague opens a window onto systems of thought radically different from our own.

The law of God: these words conjure an image of Moses breaking the tablets at Mount Sinai, but the history of the alliance between law and divinity is so much longer, and its scope so much broader, than a single Judeo-Christian scene can possibly suggest. In his stunningly ambitious history, Remi Brague goes back three thousand years to trace this idea of divine law in the West from prehistoric religions to modern times - giving new depth to today's discussions about the role of God in worldly affairs.Brague masterfully describes the differing conceptions of divine law in Judaic, Islamic, and Christian traditions and illuminates these ideas with a wide range of philosophical, political, and religious sources. In conclusion, he addresses the recent break in the alliance between law and divinity - when modern societies, far from connecting the tow, started to think of law simply as the rule human community gives itself. Exploring what this disconnection means for the contemporary world, Brague reengages readers in a millennia-long intellectual tradition, ultimately arriving at a better comprehension of our own modernity.

Through a penetrating interview and sixteen essays, this volume explores key intersections of medieval religion and philosophy. With characteristic erudition and insight, Remi Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions to the philosophical problems they all faced, intellectuals in each theological tradition often viewed the others' ideas with skepticism, if not disdain. Brague's portrayal of this misunderstood age brings to life not only its philosophical and theological nuances, but also its true lessons for our own time.

Through a penetrating interview and sixteen essays, this volume explores key intersections of medieval religion and philosophy. With characteristic erudition and insight, Remi Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions to the philosophical problems they all faced, intellectuals in each theological tradition often viewed the others' ideas with skepticism, if not disdain. Brague's portrayal of this misunderstood age brings to life not only its philosophical and theological nuances, but also its true lessons for our own time.

Was humanity created, or do humans create themselves? In this eagerly awaited English translation of Le Règne de l'homme, the last volume of Rémi Brague's trilogy on the philosophical development of anthropology in the West, Brague argues that, with the dawn of the Enlightenment, Western societies rejected the transcendence of the past and looked instead to the progress fostered by the early modern present and the future. As scientific advances drained the cosmos of literal mystery, humanity increasingly devalued the theophilosophical mystery of being in favor of omniscience over one's own existence. Brague narrates the intellectual disappearance of the natural order, replaced by a universal chaos upon which only humanity can impose order; he cites the vivid histories of the nation-state, economic evolution into capitalism, and technology as the tools of this new dominion, taken up voluntarily by humans for their own ends rather than accepted from the deity for a divine purpose.Brague's tour de force begins with the ancient and medieval confidence in humanity as the superior creation of Nature or of God, epitomized in the biblical wish of the Creator for humans to exert stewardship over the earth. He sees the Enlightenment as a transition period, taking as a given that humankind should be masters of the world but rejecting the imposition of that duty by a deity. Before the Enlightenment, who the creator was and whom the creator dominated were clear. With the advance of modernity and banishment of the Creator, who was to be dominated? Today, Brague argues, "our humanism . . . is an anti-antihumanism, rather than a direct affirmation of the goodness of the human." He ends with a sobering question: does humankind still have the will to survive in an era of intellectual self-destruction? The Kingdom of Man will appeal to all readers interested in the history of ideas, but will be especially important to political philosophers, historical anthropologists, and theologians.

Was humanity created, or do humans create themselves? In this eagerly awaited English translation of Le Règne de l'homme, the last volume of Rémi Brague's trilogy on the philosophical development of anthropology in the West, Brague argues that, with the dawn of the Enlightenment, Western societies rejected the transcendence of the past and looked instead to the progress fostered by the early modern present and the future. As scientific advances drained the cosmos of literal mystery, humanity increasingly devalued the theophilosophical mystery of being in favor of omniscience over one's own existence. Brague narrates the intellectual disappearance of the natural order, replaced by a universal chaos upon which only humanity can impose order; he cites the vivid histories of the nation-state, economic evolution into capitalism, and technology as the tools of this new dominion, taken up voluntarily by humans for their own ends rather than accepted from the deity for a divine purpose.Brague's tour de force begins with the ancient and medieval confidence in humanity as the superior creation of Nature or of God, epitomized in the biblical wish of the Creator for humans to exert stewardship over the earth. He sees the Enlightenment as a transition period, taking as a given that humankind should be masters of the world but rejecting the imposition of that duty by a deity. Before the Enlightenment, who the creator was and whom the creator dominated were clear. With the advance of modernity and banishment of the Creator, who was to be dominated? Today, Brague argues, "our humanism . . . is an anti-antihumanism, rather than a direct affirmation of the goodness of the human." He ends with a sobering question: does humankind still have the will to survive in an era of intellectual self-destruction? The Kingdom of Man will appeal to all readers interested in the history of ideas, but will be especially important to political philosophers, historical anthropologists, and theologians.

In his first book composed in English, Rémi Brague maintains that there is a fundamental problem with modernity: we no longer consider the created world and humanity as intrinsically valuable. Curing Mad Truths, based on a number of Brague's lectures to English-speaking audiences, explores the idea that humanity must return to the Middle Ages. Not the Middle Ages of purported backwardness and barbarism, but rather a Middle Ages that understood creation—including human beings—as the product of an intelligent and benevolent God. The positive developments that have come about due to the modern project, be they health, knowledge, freedom, or peace, are not grounded in a rational project because human existence itself is no longer the good that it once was. Brague turns to our intellectual forebears of the medieval world to present a reasoned argument as to why humanity and civilizations are goods worth promoting and preserving.Curing Mad Truths will be of interest to a learned audience of philosophers, historians, and medievalists.

In his first book composed in English, Rémi Brague maintains that there is a fundamental problem with modernity: we no longer consider the created world and humanity as intrinsically valuable. Curing Mad Truths, based on a number of Brague's lectures to English-speaking audiences, explores the idea that humanity must return to the Middle Ages. Not the Middle Ages of purported backwardness and barbarism, but rather a Middle Ages that understood creation—including human beings—as the product of an intelligent and benevolent God. The positive developments that have come about due to the modern project, be they health, knowledge, freedom, or peace, are not grounded in a rational project because human existence itself is no longer the good that it once was. Brague turns to our intellectual forebears of the medieval world to present a reasoned argument as to why humanity and civilizations are goods worth promoting and preserving.Curing Mad Truths will be of interest to a learned audience of philosophers, historians, and medievalists.

The Legitimacy of the Human presents itself as a satellite work to a more voluminous effort by Rémi Brague, The Kingdom of Man. The larger book argues the thesis of the increasingly visible failure of the modern project, founded upon a view of man as thoroughly emancipated and autonomous, his own sovereign and the world’s. This is most visible in our technological powers and predicaments, with their ever-growing capacity to destroy or fundamentally transform our humanity, but understandings of freedom and equality unable to justify themselves before the bar of reason, but willfully asserting themselves, complement the picture. If modernity’s precious gains are to be preserved, and with them their beneficiaries, modern human beings, then the founding thoughts of the modern world need to be revisited and revised, often in terms of a creative reengagement with premodern ones. A new, truly humanistic, culture needs to be sought.The Legitimacy of the Human drives home that basic argument, surveying contemporary challenges to the very existence of humanity, then interrogating modern thought and philosophy for reasons it might have for the continuation of the human adventure. Brague finds the self-proclaimed advocates of the modern strikingly silent or even negative about the proposition. To be sure, in many instances modern philosophy has helped humanity organize itself better in terms of justice, peaceful coexistence, and prosperity. But on the basic question whether it is good that humans exist, it is strangely tongue-tied. Other authorities must be consulted, other sources drawn from, to credibly answer that fundamental existential question. The last two chapters of the book hearken to the answer of the biblical God, as expressed in Genesis 1 and recapitulated by the Word Incarnate of the Gospels.

Moderately Modern wears its thesis on its sleeve. Modern men and women, those thoroughly imbued with modernity’s ideas, hopes, and projects, need to moderate themselves. They need to rein themselves in, they need to think and act beyond their comfort zone. Implicit in this claim, of course, is a slew of topics, claims, and an argument. What is modernity? What’s lacking in it? Where should its adherents look outside and beyond it? What would they find? And what would a conjunction of a chastened modernity and a newly respected outside look like? It would be difficult to find someone more equipped to raise and pursue these questions than Rémi Brague.Le règne de l’homme: l’echec du projet modern (The kingdom of man: the failure of the modern project) already laid out his basic views: modernity is the project of radical anthropocentrism, of man construed as the sovereign of the world and of his very humanity. If the traditional order of the West located man within a wider scheme of God/world/man, with the former two providing models of excellence for the latter, then modern thought reverses the order, expelling God and the divine from public centrality and, by means of technological science, aiming to make man, in Descartes’ famous phrase, “master and possessor of Nature”. The Legitimacy of the Human picks up the theme and surveys the results. Birth dearths, looming ecological disasters, and the threat of destruction on enormous scales testify to something having gone terribly awry. Its concluding chapters advise a reconsideration of the rejected premodern option: the biblical God and his providential care.Moderately Modern brings all of the foregoing together, mixing cultural critique with cultural restoration. It does so in characteristically Braguean ways: attention to the meaning and history of important terms; brilliant aperçus of the contemporary scene; enormous learning worn lightly and brought to bear deftly; a personal tone with intellectual and spiritual gravitas. His theme being the current condition of the West, this son of the West brings to bear all that she has made available to her children to live thoughtful and genuinely human lives. Let us hope that he is not a Cassandra, but more akin to Isaiah, albeit in a philosophical mode.

Europa besitzt keine Identität im Sinne eines kulturellen oder religiösen Erbes, sondern definiert sich durch seine Spannung zwischen einer Klassik der Anderen, die es anzueignen, und einer Barbarei im Inneren, die es zu überwinden gilt. Das Besondere der europäischen Identität liegt in ihrer ‚kulturellen Zweitrangigkeit‘: in dem Wissen, nicht ursprünglich zu sein, sondern vor sich Anderes, Früheres zu haben – kulturell die griechische Antike, religiös das Judentum. ‚Römisch‘ ist die Haltung der Aneignung, der Überlieferung und der Weitergabe: Europas exzentrische Identität ist die Quelle aller Renaissancen, deren dieser Kontinent fähig gewesen ist, von der karolingischen Renaissance bis zur Renaissance des Hellenismus der deutschen Klassik. Das ‚Römertum‘ der Europäer ist zum Ursprung ihres kulturellen Reichtums geworden. Und heute stellt sich die Frage, ob wir noch ‚Römer‘ sind und sein wollen: aneignend, überliefernd, weitergebend. Wer Europa verstehen lernen will, muss zu diesem Buch, das inzwischen in dreizehn Sprachen übersetzt wurde, greifen.

Denn nachdem der Mensch das Projekt der Moderne in die Tat umgesetzt und sein Geschick selbst in die Hand genommen hat, kann er frei entscheiden, zu sein – oder auch nicht zu sein: Die Entscheidung über Fortbestand oder Auslöschung der Menschheit liegt in seinen Händen.

Dieses Buch entfaltet das christliche Menschenbild in seinen Umrissen. Die Frage nach dem Menschen verdient es nämlich, wieder neu gestellt zu werden, weil heute der ‚Humanismus‘ von einem zerstörerischen ‚Antihumanismus‘ bedroht ist.Warum besitzt der Mensch eine Würde und mithin Rechte? Die Antwort auf diese Frage fällt sehr unterschiedlich aus. Entsprechend unbestimmt, verschwommen und vieldeutig bleibt das Lippenbekenntnis zu Menschenwürde und Menschenrechten. Wer also ist jenes Lebewesen, das wir ‚Mensch‘ nennen? Jeder Versuch einer wissenschaftlichen ‚Definition‘ führt theoretisch und praktisch zu unmenschlichen Folgen, wie zahllose Beispiele in der Geschichte des 20. Jahrhunderts auf erschreckende Weise zeigen. Das christliche Menschenbild verzichtet auf eine solche Definition und zeichnet jene Kontur eines Vorbildes, auf die hin der Mensch in Christus seine vollkommene, abgeschlossene Gestalt gefunden hat.Die anthropologischen, sozialen und politischen Folgen eines so geprägten Menschenbildes werden in diesem Buch erörtert: als Plädoyer für die Achtung der Natur des Menschen, die nicht der eigenen Verfügungsgewalt noch der Beherrschung durch Dritte in die Hand gelegt ist.