{"id":53474,"date":"2025-10-27T06:27:00","date_gmt":"2025-10-27T04:27:00","guid":{"rendered":"https:\/\/www.omnesmag.com\/?p=53474"},"modified":"2025-10-13T11:33:52","modified_gmt":"2025-10-13T09:33:52","slug":"the-earth-subjected-to-the-history-of-thinking-about-science-and-faith","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/en\/actualidad\/cultura\/la-tierra-sometida-la-historia-de-pensamiento-sobre-ciencia-y-fe\/","title":{"rendered":"\u00abThe subdued earth\u00bb: the history of thinking about science and faith."},"content":{"rendered":"<p class=\"wp-block-paragraph\">Man's relationship with the world has had different interpretations throughout history and, above all, today we have a clear feeling of having arrived late in the despotic domination of nature, as if it were beyond repair and we had caused an almost irremediable deterioration. It is within this framework that this extraordinary work by historian Philipp Blom, always intelligent and with ideas to contribute to the intellectual debate and to historical science, moves.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Of course, he will always speak from the history of ideas, with depth and rigor, in spite of being diverse and dispersed themes. Blom's visit to Sacred Scripture and classical antiquity is very important to prove the sin of idolatry of the Jewish people (p. 63) together with the command to \u201csubdue the earth\u201d (p. 93).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Reason at the service of the mastery of nature<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Regarding St. Augustine and his famous contribution in the treatise \u201cde bono matrimonii\u201d, about concupiscence, Blom reminds us of its origin in Manichaeism and neo-Platonism, which would explain \u201cthe obsession with Greek systematics, the Platonic opposition to carnal pleasures and Manichaean paranoia\u201d (p. 112).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Particularly interesting is Blom's study of one of the fathers of modern science, Francis Bacon (1561-1626), a contemporary of Montaigne (1533-1592), but much more incisive than him in subduing the earth with instrumental reason (p. 186). For example, in his \u201cNovum Organum\u201d he will tell us: \u201cMan, servant and interpreter of nature, neither works nor understands except in proportion to his experimental and rational discoveries about the laws of that nature: outside of that, he knows nothing and can do nothing\u201d (p. 187).\u00a0<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The parliamentary Bacon ended badly but the \u201cjurist and political Bacon was a productive thinker in his conversations or in correspondence with other scholars\u201d (p. 188). That is why Blom will assert: \u201cBacon's ambition went further: he not only wanted to be a servant of nature: he also aspired like Telesius, to master it by learning, to know it from the inside out\u201d (p. 192).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Blom will end this short synthesis of Bacon's thought with a quotation from Descartes to close a chapter that began with the rationalist's view of the animal soul (p. 178): \u201cDescartes recognized that his image of nature also rested on the opinion and interests of the masses, but in his books he defended it until he ran out of ink: only man alone has a soul; the rest of nature is composed of non-sentient automatons that are to serve man, with the help of reason, to carry out - by mastering it - his divine mission\u201d (p. 193).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He then turned to Baruc Spinoza (1632-1677), an author so vilified in his time that he could hardly be mentioned in the intellectual debate because he was considered \u201csubversive and scandalous\u201d (p. 194), for he claimed that \u201cGod is matter and the laws of nature, and the world, in Spinoza's legendary formulation, is <em>deus sive natura<\/em>, God or nature, two interchangeable terms\u201d (p. 196).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">And more: \u201cAs an attentive reader of Montaigne and Bacon, of Telesius and Descartes, Spinoza knew the models of his predecessors and developed his argument with unsurpassed elegance, as if Montaigne had moved Descartes\u201d pen. Nature is an infinitely complex system whose laws are circumvented and distorted through ignorance or greed\u201c (p. 198). Finally Spinoza was buried in the index of banned books, \u201dhowever, his work sank under the general movement towards the new gospel of scientific and rational domination of nature, engine of new prophets...\"(p. 199).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Enlightenment was never a school of thought with binding dogmas, apart from the emphasis on reason, a basic optimism and a certain elitist tendency which, however, already had very different faces\u201c (p. 208). In addition, various trends began to differentiate themselves: \u201dThe rationalist and moderate enlightenment of Immanuel Kant or Voltaire, Thomas Hobbes or Leibniz was, for many of its opponents, an attack on the traditional order of the world, although in reality it also played the opposite role, because in a secular world it breathed new life into many central ideas of the Christian theological tradition\u201c (p. 209).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Blom then reminds us: \u201cMost of the enlightened had received a Christian education and these ideas were so familiar to them and their societies that they seemed to them the only possible structure of thought. Although the Enlightenment authors attacked Christian dogmas, they also used arguments and conceptual images from the Christian tradition to rewrite them in their own way\u201d (p. 211).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Logically, Philipp Blom had to dedicate a chapter to the Lisbon earthquake of November 1, 1755, which caused thousands of victims in that city and in others nearby and, in addition, the tsunami that took thousands more people and, above all, a broad and heated philosophical, scientific and theological debate about physical evil and moral evil (p. 219). The conclusion, for Blom, after exposing the Kantian, Voltairean or Herderian arguments is the following: \u201cLisbon became synonymous with the analytical weakness of rational religion. At least for the educated elite, the earthquake of 1755 was an intellectual tremor\u201d (p. 223).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moreover, he will add: \u201cAfter all, both the aristocracy and the Church derived their legitimacy from a divine mandate and the grace of God (even the rich Calvinists had learned to consider their prosperity as proof of God's favor, which at the same time allowed them not to feel responsible for the poor). Therefore, any reasoning that questioned the divine order and removed the authority of knowledge and morality from the throne and the Church was in itself a revolutionary act\u201d (p. 224).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Having arrived at the substance of the Enlightenment Blom will tell us: \u201cOn the one hand Kant drove his contemporaries to despair insofar as his philosophy affirmed that with the sensory experience of the essence of the world it was impossible ever to perceive anything and therefore nothing either of an expected spiritual truth, i.e. of God, but, on the other hand, like Descartes with his <em>res cogitans<\/em>, created a space that made room for mystery and the Creator, a place that would never be touched by science\u201d (p. 226).\u00a0<\/p>\n\n\n<div class=\"omnes-block-ficha-vertical\">\n\t<div class=\"content\">\n\t\t<h2>The subdued land<\/h2>\n\t\t<img decoding=\"async\" src=\"https:\/\/www.omnesmag.com\/wp-content\/uploads\/2025\/10\/thumb_29064_portadas_big.jpeg\" \/>\n\t\t<div class=\"v\"><strong>Author<\/strong>Philipp Blom<\/div><div class=\"v\"><strong>Editorial<\/strong>: Anagrama<\/div><div class=\"v\"><strong>Pages<\/strong>: 432<\/div><div class=\"v\"><strong>Year<\/strong>: 2025<\/div>\t<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>La relaci\u00f3n del hombre con el mundo ha tenido diversas interpretaciones a lo largo de la historia y, sobre todo, actualmente tenemos una clara sensaci\u00f3n de haber llegado tarde en el dominio desp\u00f3tico de la naturaleza, como si ya no tuviera arreglo y hubi\u00e9ramos provocado un deterioro casi irremediable. En ese marco se mueve este [&hellip;]<\/p>\n","protected":false},"author":2431,"featured_media":53478,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_members_access_role":[],"_members_access_error":""},"categories":[36,39,45],"tags":[594],"class_list":["post-53474","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-actualidad","category-cultura","category-libros","tag-libros"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.7 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>&quot;La tierra sometida&quot;: la historia de pensamiento sobre ciencia y fe - Omnes<\/title>\n<meta name=\"description\" content=\"&quot;La tierra sometida&quot; recorre la historia del pensamiento sobre la naturaleza, la raz\u00f3n y la relaci\u00f3n entre Dios, ciencia y humanidad.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.omnesmag.com\/en\/news\/culture\/the-earth-subjected-to-the-history-of-thinking-about-science-and-faith\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"&quot;La tierra sometida&quot;: la historia de pensamiento sobre ciencia y fe - 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