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Race and State is the second of five books that Eric Voegehn wrote before his emigration to the United States from Austria in 1938. First published in Germany in 1933, the year Hitler came to power, the study was prompted in part by the rise of national socialism during the preceding year. Yet Voegelin neither descended to the level of contemporary debates on race nor dismissed these debates by way of value judgments. Although still young when he wrote this book, Voegelin already demonstrates his singular analytical capacity as well as his ability to put political phenomena into a new perspective.In Part I Voegelin analyzes contemporary race theories by placing the question of race in the context of the more comprehensive philoiophical problem of the interrelationships of body, mind, and soul. He demonstrates the intellectual shortcomings and theoretical fallacies of current theories; more important, he contributes to the development of a modern philosophical anthropology that aims, as Helmuth Plessner put it in a review of Race and State, "at a concept of the human being that does justice to its multilayered existence as a physical, vital, psychic, and intellectual being, without making one of these layers the measure and explanatory basis for the others."In Part II Voegelin deals with race ideas, which he distinguishes from race theories. Race ideas, like other political ideas, form a part of political reality itself, contributing to the formation of social groups and societies. Voegelin shows that the modern race idea is just one "body ideal" among others, such as the tribal state and the Kingdom of Christ, each offering a different symbolic image of community. He traces the rise of the modem race idea, analyzes its function to structure community, and offers an answer to the question of why race ideas became successful in Germany.Voegelin's meticulous sifting of all the Nazi race literature finally arrives at this blunt statement regarding its overall validity: "In order to preclude even the slightest possibility of a misunderstanding, let us again point out emphatically that the contrasting descriptions of the Semitic and the Aryan, the Jewish and the German character . . . contain little that is true about the nature of Jewishness.
Del 3 - Collected Works of Eric Voegelin
History Of The Race Idea (CW3)
From Ray To Carus
Inbunden, Engelska, 1998
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In The History of the Race Idea: From Ray to Carus, Eric Voegelin places the rise of the race idea in the context of the development of modern philosophy. The history of the race idea, according to Voegelin, begins with the post-Christian orientation toward a natural system of living forms. In the late seventeenth century, philosophy set about a new task--to oppose the devaluation of man's physical nature. By the middle of the eighteenth century the effort of philosophy was to place man, with his variety of physical manifestations throughout the world, within a systemic order of nature. Voegelin perceives the problem of race as the epitome of the difficulties presented by this new theoretical approach.Part I covers the development of race theories from the English naturalist John Ray to Blumenbach and Kant. Voegelin, anticipating fairly recent genetic insights, explains that human beings must be seen as one species, different races must not be interpreted as emerging from separate species. In Part II, Voegelin discusses the evolution of the concepts of the body, the organism, and the person. The finite image of the person as a body-mind unit in which body is equal to mind in value provides the basis for Carl Gustav Carus' theory of race, the first significant racial ideology, in Voegelin's estimation.Voegelin's complex analysis levels a scathing critique at Nazi pretensions. He writes: "Compared to its classical form, the current condition of race theory is one of decay. . . . [T]hese men, with no eyes for the brilliance of the German spirit, want to interfere in human relations and ultimately presume to explicate the German nation to us and to the world--an undertaking with evil consequences. . . . [The] great thinkers of the past would have been horrified at somebody finding in himself all the traits of the Nordic race with the help of a book on anthropology and then imagining himself to be somebody special who does not have to do anything else."Let us now take a look at contemporary race theory--we will see an image of destruction. . . . It is a nightmare to think that we should recognize the people whom we follow and whom we allow to come near us not by their looks, their words, and their gestures, but by their cranial index." Ultimately, Voegelin dismisses any attempt to reduce the human being—his existence, appearance, or actionsto a lower level: "Man as mind-body and historical substance cannot be explained' by an element that is less than man himself.
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The achievement of unity and perfection in human action begins with a struggle for these ideals in human thought. Dr. Klaus Vondung in his collection of essays that span four decades explores examples of this in different fields of human inquiry: striving for harmonious existential unity of talents and morals, intellect and emotion; seeking to make natural sciences consonant with the humanities and thereby moving toward a more universal, “perfect” science; and establishing unity in political structures and cultivating in this unity a homogenous society. Vondung devotes himself especially to exposing National Socialism, and revisits its perverted motivations and the murderous consequences of its ideology.Particular focus in following the thread of unity and perfection in human intellectual and practical ambitions ultimately hones in on the combination of religion and politics. Vondung in these essays unpacks the ways in which this continues to fascinate and disturb us, and in his expertise he uses National Socialism to connect this pursuit of unity and perfection to what he calls one of the signature marks of modernity––namely, secular apocalypticism. This claim stands in opposition to Eric Voegelin’s remark that Gnosticism, rather, is “the nature of modernity.” Vondung, who studied and wrote his dissertation under Voegelin, grapples with the contrast of these positions. Vondung is willing to challenge Voegelin, but ultimately his treatment of the latter bears the quality of tribute to this great scholar.Vondung also explores the points of contact between apocalypticism and Hermetic speculation. Despite the independence of the religious and philosophical doctrines of Hermeticism, there are parallels to be found. Apocalypticism and Hermeticism originated in antiquity and yet each represents a tradition that still holds footing today. Vondung furthermore leads the reader to see the project of salvation found in both even as each operates with a different scope.This collection of essays centers itself on a perspective of the human pursuit of unity and perfection, directly or indirectly, as objectives of intellectual endeavors, existential ideals, as social or political outcomes, and in the case of National Socialism even as perverse aberrations that led to the Holocaust. Vondung’s particular treatment of Voegelin’s work likewise establishes what the former identifies as a stand-out question of this study: Does the search for order in history show us the unity of the history of humankind?