In his famous argument against miracles, David Hume gets to the heart of the modern problem of supernatural belief. 'We are apt', says Hume, 'to imagine ourselves transported into some new world; where the whole form of nature is disjointed, and every element performs its operation in a different manner, from what it does at present.' This encapsulates, observes Peter Harrison, the disjuncture between contemporary Western culture and medieval societies. In the Middle Ages, people saw the hand of God at work everywhere. Indeed, many suppose that 'belief in the supernatural' is likewise fundamental nowadays to religious commitment. But dichotomising between 'naturalism' and 'supernaturalism' is actually a relatively recent phenomenon, just as the notion of 'belief' emerged historically late. In this masterful contribution to intellectual history, the author overturns crucial misconceptions – 'myths' – about secular modernity, challenging common misunderstandings of the past even as he reinvigorates religious thinking in the present.
Librarian note: There is more than one author in the GoodReads database with this name This profile may contain books from multiple authors of this name
This book can be captured by two words: impressive and shallow. Impressive, because of the vast expanse of its sources; indeed, is there a somewhat notable figure in the European intellectual history who hasn't been cited in this book? In a word, no one can accuse Harrison of not knowing his stuff. Shallow, because it seems that stuff is all he really knows. He has cited many sources, true, but hardly does he ever discuss a theory or a perspective beyond the superficial level, and critical analysis thereof is practically non-existent. As such, Some New World really reads more like a comprehensive literature review on naturalism than anything else: A said X, B said Y, but C critiqued both of them, so maybe Z, but I'm no expert. Given the high quality of his last book and its influence in the field of Science and Religion, this new monograph is quite a disappointment.
A somewhat laborious argument to demonstrate that the category of the supernatural is recent and simplistic and depends on Christian assumptions which are conveniently ignored.
He rather ingeniously suggests, at the end, that understanding other societies that have not a truncated, secular view of things might be difficult.