Carnal Spirit

Carnal Spirit
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It is rare for a thinker of Charles Péguy's considerable stature and influence to be so neglected in Anglophone scholarship. The neglect may be in part because so much about Péguy is contestable and paradoxical. He strongly opposed the modern historicist drive to reduce writers to their times, yet he was very much a product of philosophical currents swirling through French intellectual life at the turn of the twentieth century. He was a passionate Dreyfusard who converted to Catholicism but was a consistent anticlerical. He was a socialist and an anti-Marxist, and at once a poet, journalist, and philosopher. Péguy (1873-1914) rose from a modest childhood in provincial France to a position of remarkable prominence in European intellectual life. Before his death in battle in World War I, he founded his own journal in order to publish what he thought most honestly, and urgently, needed to be said about politics, history, philosophy, literature, art, and religion. His writing and life were animated by such questions as: Is it possible to affirm universal human rights and individual freedom and find meaning in a national identity? How should different philosophies and religions relate to one another? What does it mean to be modern? A voice like Péguy's, according to Matthew Maguire, reveals the power of the individual to work creatively with the diverse possibilities of a given historical moment. Carnal Spirit expertly delineates the historical origins of Péguy's thinking, its unique trajectory, and its unusual position in his own time, and shows the ways in which Péguy anticipated the divisions that continue to trouble us.

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Matthew W. Maguire. Carnal Spirit

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CARNAL SPIRIT

The Revolutions of Charles Péguy

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The possibility of an encounter with pluperfect pasts may seem odd, given our present intellectual commitments and their penchant for modular, linear time. Yet the possibility of noncumulative, not immediately contextual historical influence is at work well beyond political thought, metaphysical reflection, and literature; it is at work in the most rigorously cumulative and demonstrative disciplines. It is this, as it were, “spooky action at a distance” that allowed Gödel’s Platonism to deliver such an extraordinary mathematical riposte to the prevailing logicism of David Hilbert,53 or that allowed the cataphatic theological commitments of the Moscow school of mathematics—drawn from long-standing prayer practices in Eastern Orthodox Christianity—to open the way to different paths in twentieth-century set theory, beyond those dreamed by French-Cartesian mathematicians.54 In this way, the present—which is of course simultaneously connected to the recent past and more distant pasts—can also encounter a given distant past as a source of surprising renewal; what Péguy called, in his own very influential neologism, ressourcement (“going back to the sources”).55

Péguy’s life and writing offer us a rigorous conversation between past and present, where one can test the tensile interplay of historical contact and distance, inquiring about whether our received categories are truly able to fathom the past and the present alike.

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