William Oliver Martin - Metaphysics and Ideology (Aquinas Lecture 24)
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Under the Auspices of the Aristotelian Society of Marquette University
by Wm. Oliver Martin, Ph.D.
MARQUETTE UNIVERSITY PRESS MILWAUKEE 1959
Page ii
Library of Congress Catalog Card Number: 59-9870
Copyright 1959 By The Aristotelian Society Of Marquette University
PRINTED IN U.S.A.
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To Grace
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Prefatory
The Aristotelian Society of Marquette University each year invites a scholar to deliver a lecture in honor of St. Thomas Aquinas. Customarily delivered on a Sunday close to March 7, the feast day of the society's patron saint, the lectures are called the Aquinas lectures.
In 1959 the Aquinas lecture "Metaphysics and Ideology" was delivered on March 8 in the Peter A. Brooks Memorial Union of Marquette University by Dr. Wm. Oliver Martin, professor of philosophy, University of Rhode Island.
Born in Columbus, Ohio, September 15, 1903, Dr. Martin received his A.B. degree from Wittenberg College in 1925, his M.A. degree from Ohio State University in 1929, and his Ph.D. from Harvard in 1934.
Dr. Martin joined the faculty of Ohio University in 1936 and remained there until accepting his present position in
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February, 1949. He is currently chairman of the department of philosophy.
In 1952-54 Dr. Martin was secretary of the Metaphysical Society of America. He is also a member of the American Philosophical Association, the Association for Realistic Philosophy, the Philosophy of Education Society, the Religious Education Association, and the Academy of Political Science.
While on a sabbatical during the academic year 1957-58 Dr. Martin completed a study of comparative education and curricula in European universities.
It was while on a Ford Fellowship for Advancement of Education in 1952-53 that he conducted the research and organized much of the material which was published in his book, The Order and Integration of Knowledge (Ann Arbor: University of Michigan Press, 1957). In addition, Dr. Martin publishes regularly in The Review of Metaphysics.
To his writings the Aristotelian Society has the pleasure of adding Metaphysics and Ideology.
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Foreword
During the academic year of 1957-1958, I visited many universities on the continent, and in Britain and Ireland. Previously, with William Brickman of New York University leading a group of educators, I had visited the classrooms of secondary schools in many European countries. Always my special interest was in the status and health of philosophy as an academic subject. Depending upon the location, and allowing for some exceptions, I found the patient not well. The same observation could be made with respect to the United States.
But observation is not the same as scientific diagnosis; it is only the occasion for the latter, and points up the urgency of proper therapy, the beginning of which might well be the distinction implied in the title of this essay. To him in whose name these lectures are given, the distinction would not be wholly foreignonly its
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contemporary relevance in institutions of higher learning. And so, one cannot help but imagine St. Thomas returning to the University of Paris todayperhaps walking up Rue de Vaugirard and crossing Boulevard St. Michel to enter the Sorbonne. What he would see dominating the Place, of course, is a large statue of August Comte. The scene mirrors in a sort of molecular form much of the history of the West in modern times.
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Metaphysics and Ideology
Introduction
There are philosophers and anti-philosophers. Some anti-philosophers are ideologists. The exact relation between ideology and philosophy, or, more specifically, metaphysics, has perhaps never been adequately formulated. In this brief essay we intend to speak to the problem.
In what follows, "metaphysics" and the general term "philosophy" may or may not be equated, the specific meaning to be understood in context. ''Ontology" will include metaphysics and/or some kinds of theological propositions. The term ''ideology" means essentially what Karl Mannheim refers to when he says that ideology is a "quest for reality," but one that is relevant only for practice; it is "an instrument for dealing with life-situations."1 This use of the term is continuous with
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that of Henry D. Aiken when he says that "the nineteenth-century philosophers became involved in a gigantic task of ideological and cultural reconstruction which precluded the very possibility of doing philosophy in the time-honored 'rational' and 'objective' ways which had prevailed in Western philosophy since the time of Plato and Aristotle."2 From the standpoint of ideology, he continues, "the whole history of ideas in the modern age may be regarded as a history of the progressive breakdown of the medieval Christian synthesis which had been most powerfully articulated in the Summas of Thomas Aqinas..."3 Furthermore, the ideologists were far more concerned "in raising practical doubts concerning traditional religious and moral attitudes than with the bare description of the pervasive traits of being, as such."4
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