23 May 2012

Martha Nussbaum, Comte, Mill, Tagore… and William Morris

           Martha Nussbaum’s “Reinventing the Civil Religion:  Comte, Mill, Tagore” in the most recent issue of the scholarly journal Victorian Studies (54.1 [dated Autumn 2011], pp. 7-34) is an important and fascinating analysis of attempts to form a “humanistic ‘civil religion’ to counteract the power of egoism and greed” (7) in the nineteenth century.  Critiquing Auguste Comte (as did J. S. Mill) for almost comically appropriating concepts of ritual from traditional religion to inculcate civic virtue, Nussbaum prefers Mill’s posthumously-published essay, “The Utility of Religion,” which conceded the need to have some form of communal celebration but evaded Comte’s attempts at rigid control and shaping of subjectivities.  The most constructive, practicable, and humane conceptualization of a civic religion, according to Nussbaum, was undertaken by Rabindranath Tagore, whose The Religion of Man (1931), unlike Comte’s “Religion of Humanity,” celebrated artistic creativity, the importance of the individual, and inclusiveness  (women as well as men, for example).  Commenting on Tagore’s indebtedness to the religious sect of the Bauls for his conception of civic religion, Nussbaum connects this source to the idea that “society must preserve at its heart, and continually have access to, a kind of fresh joy and delight in the world, in nature, and in people, preferring love and joy to the dead lives of material acquisition that so many adults end up living, and preferring continual questioning and searching to any comforting settled answers” (23). 

I wonder how many others, like me, thought of William Morris’s News from Nowhere and its representation of communal joy, fellowship, and delight in work and nature in reading Nussbaum’s article.  Indeed, Chp. 18 of News from Nowhere explicitly takes up the topic of “The Religion of Humanity”:

‘More akin to our way of looking at life was the spirit of the Middle Ages to whom heaven and the life of the next world was such a reality, that it became to them a part of the life upon the earth….now, where is the difficulty in accepting the religion of humanity, when the men and women who go to make up humanity are free, happy, and energetic at least, and most commonly beautiful of body also, and surrounded by beautiful things of their own fashioning, and a nature bettered and not worsened by contact with mankind?’

Indeed, the last chapter of News from Nowhere involves the “haysel” feast, a communal celebration held in a medieval church that is “gaily dressed up for this latter-day festival, with festoons of flowers from arch to arch” (Chp. 32).

            Perhaps other Morriseans will know whether Morris exerted any direct influence on Tagore; my sole knowledge of a connection is the mention of Morris in 1 or 2 letters from Sir William Rothenstein to Tagore.  In any case I hope that Martha Nussbaum will reconsider Morris’s own role in creating an important paradigm of civic religion founded in creativity, inclusion, and social justice.

--Linda K. Hughes

1 comment:

Emmanuel Lazinier said...

Your characterization of Comte's Religion of Humanity is grossly inaccurate.

It was not intended to inculcate only civic virtue but was conceived of as a full-fledged (albeit non theistic) religion, a "spiritual power" that had to be completely separated from, and a counterbalance to, the political or "temporal" power. Far from attempting at "rigid control and shaping of subjectivities", it celebrated artistic creativity, the importance of the individual, and inclusiveness (women were supposed to play in it a foremost role)

If you would bother to have even a cursory glance at Comte's General View of Positivism, you would easily find how much in this post you were wide of the mark.

See also in Comte's major treatise, the System of Positive Polity, or Treatise of Sociology Instituting the Religion of Humanity his Theory of religion