Time and Transcendence

1. Front Matter

   Pages i-xiii

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2. The Genesis of Secular History from Criticism and Memoirs

   1. Front Matter

      Pages 1-1

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   2. Introduction

      • Gabriel Motzkin

      Pages 3-38

   3. Memoirs and History: Saint-Simon

      • Gabriel Motzkin

      Pages 39-54

   4. From Education to Criticism: Lenglet

      • Gabriel Motzkin

      Pages 55-137

3. The Catholic Reaction to Secular History and the Rediscovery of Time

   1. Front Matter

      Pages 139-139

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   2. Introduction: Religion and the Secular Concept of Subjectivity

      • Gabriel Motzkin

      Pages 141-150

   3. The Development of the Catholic Concept of Tradition from the Council of Trent to the Tübingen School

      • Gabriel Motzkin

      Pages 151-170

   4. The Tradition as an Alternative to Secular History in French Traditionalism

      • Gabriel Motzkin

      Pages 171-196

   5. The Catholic Turn to Philosophy as an Alternative Tradition

      • Gabriel Motzkin

      Pages 197-226

   6. The End of Continuity and Heidegger’ s Rediscovery of the Problem of Time

      • Gabriel Motzkin

      Pages 227-286

4. Back Matter

   Pages 287-309

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This book investigates one aspect of the story of how our religiously-oriented culture became a secular one. It concentrates on the conflicts enveloping the attitude to the past from the late seventeenth to the early twentieth century. The background argument is that the way the process of secularization occurred in one particular religious context, the Roman Catholic one, was determinative for the possibility of something such as secular culture, and hence for both the modem secular attitude to the past and the modem religious one. In recent years a spate of scholarship has suggested that the expanded version of Weber's theory, according to which modernity is a consequence of Protestan­ tism, is not quite accurate. Robert Merton modified this theory to argue that modem natllral science originated in the context of seventeenth-century 1 Protestant England. Against this position, many scholars have investigated 2 origins for the development of science in Catholic countries. The development of natural science, however, is not the whole story of the development of modem secular culture, even if the story of that development is restricted to the development of knowledge. Our modem universities are organized around the division between humanities and natural sciences, and it can be thought that this process of modernization or secularization affected the humanities no less than the sciences.

• Martin Heidegger
• Religion
• history of philosophy
• interpret
• philosophy

• The Hebrew University of Jerusalem, Israel

  Gabriel Motzkin

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