# Alternative readings of Modernity that question nominalism/realism stablishment



## Bruno De Lima Romano (Aug 26, 2014)

In his _Natural Law and the Two Kingdoms: A study in the Development of Reformed Social Thought_, David VanDrunen writes the following (pg. 47 - 48):

_According to popular renderings, late medieval nominalism and voluntarism made a radical break with Thomas's realism and intellectualism and thereby gave bith to a host of ills of the modern world, such as moral relativism and legal positivism. By rejecting metaphysical universals (nominalism) and locating law in the will rather than in reason (voluntarism), this new theology and philosophy enervated natural law and thus stripped much subsequent Western thought of a universal foundation of morality and reduced civil law to the arbitraty will of the legislator. As the story is often told, Duns Scotus (1266-1308) was something of a transitional figure, weakening if not entirely breaking with the Thomistic way of thought. Subsequently, William of Ockham's full-fledged nominalism and voluntarism presented a clear rejection of Thomas on natural law and a host of other things. Though it has been effectively challenged of late, variations of this interpretation have circulated for a long time. The great historian of Christian social ethics, Ernst Troeltsch, told a version of this story nearly a century ago, as have subsequent Roman Catholic chroniclers of natural law. Eminent medieval scholars, conservative critics of modernity, and even proponents of Radical Orthodoxy have also presented their own distinticve versions of the story._

Names mentioned by VanDrunen on supporters of this view are Richard Weaver (from whom I was first persuaded by this thesis), Francis Oakley, Heinrich Rommen, among others. 

I have always believed in this rendering he critiques. Despite arguing well to the contrary of it, and solidity defending a "catholic" universal view of natural law in all of scholasticism, VanDrunen does not quote or make any reference to alternative readings of the origens of modernity, postivism and relativism. I would like to know if any of you have any clue or writer to point me to. Is there any one that, neglecting the tradicional nominalism -> positivism/relativism story, builds up an alternative one?

VanDrunen quotes Heiko Oberman somewhere else, but I know nothing of him, although he sounds rather nominalist himself. 

Kind regards,


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## MW (Aug 26, 2014)

Bruno De Lima Romano said:


> VanDrunen quotes Heiko Oberman somewhere else, but I know nothing of him, although he sounds rather nominalist himself.



Oberman's "Harvest" might be the place to begin. There is also Ozment's "Age of Reform." For the impact on reformation and reformed thinking, Muller's PRRD discusses the nominalist and voluntarist traditions at various points.


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## Bruno De Lima Romano (Aug 29, 2014)

Thanks!

I checked both Oberman and Ozment at a nearby library. Good material.

As far as I could see, though, none go as far as to rebute common claims on the impact of nominalism in generating sacred/secular split, relativism and materialism. Anyhow, maybe a (or some) rebuttal can be inferred from their works.


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## MW (Aug 29, 2014)

Bruno De Lima Romano said:


> As far as I could see, though, none go as far as to rebute common claims on the impact of nominalism in generating sacred/secular split, relativism and materialism. Anyhow, maybe a (or some) rebuttal can be inferred from their works.



I think what they say is naturally applied in this direction. The sacred/secular split is more the result of an enlightenment "free thinking" mentality. If by relativism is meant post-modernity, then the kind of voluntarism which was maintained in the Christian tradition always had objective norms grounded in God's self-authenticating revelation. Materialism would more be the outgrowth of a Deistic or Pantheistic view of the world. Whatever "nominalism" might be in these systems, their specific manifestations would be owing to non-theistic factors. It might be best to draw these back to "autonomy" rather than "nominalism."


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