Dawson society annual report and prospectus 2013 2014

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annual report and prospectus 2013-2014 Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

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annual report and prospectus / 2013-2014

perth western australia 2014

Christopher Dawson A breif Biography

Christopher Dawson, one of

in 1928. This work was followed

the twentieth century’s great

by Progress and Religion in 1929,

historians was born in in the

which probably contains the most

village of Hay-on-Wye, Wales in

succinct enunciation of Dawson’s

1889. Born in a Tudor building

thought on the nature of culture

constructed around a medieval

and religion.

castle the young Christopher Dawson imbued the mythologies

Though Dawson was never to

and stories of ancient worlds

hold a permanent position in any

from a young age. Supplementing

British University his career was

this early learning Dawson was

undeniably influential. He was

formally educated at Trinity

twice a Gifford lecturer, the author

College, Oxford in 1908 where he

of numerous books and scholarly

studied history.

articles, editor of the Dublin Review and from 1958 to 1962

In Easter of 1909 sitting in Rome

held the Chair of Roman Catholic

on the steps of the Capitol,

Studies at Harvard University. At

Dawson first conceived his life’s

the core of all of his work remained

work, the study and writing of

his understanding of religion as

a history of culture. Four years

the dynamic element of history.

later Dawson converted to

Christopher Dawson died, after

Roman Catholicism. Embarking

almost a decade of ill health, in

on a career as an independent

1970.

scholar Dawson’s first work The Age of the Gods was published

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

BIOGRAPHY

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If man limits himself to a satisfied animal existence, and asks from life only what such an existence can give, the higher values of life at once disappear.

C H R I S T O P H E R DAW S O N

A

t the beginning of 2014 we take stock of the year that has passed, and look

thought and activities, and the beginning of what we hope becomes a series of short

towards the year ahead. It does not seem

courses on some of the seminal works of

that long ago that The Dawson Society for

Western Civilisation.

Philosophy and Culture was a mere idea, hastily drawn on the back of a bar coaster. Since then,

In recognition of the invaluable support and

and through the dedication and hard work of

advice given to the organisers of The Dawson

a committed group of people, The Dawson

Society in their first year I am pleased to

Society has seen great successes in a variety of

announce the formation of a board of advisors,

areas.

whose experience and wisdom will be much appreciated in the years ahead. Present

Beginning in February 2013, The Dawson

members of the advisory board include

Society hosted seven Speakers Forum

Professor Celia Hammond, Vice-Chancellor

events with local, interstate and international

of The University of Notre Dame Australia;

presenters detailing such a variety of

Professor Tracey Rowland, Dean of the John

topics as the role of virtue in the media, the

Paul II Institute for Marriage and Family; and

vocation of the laity, and the role of beauty in

Mr Peter Rosengren, Editor of the Catholic

evangelisation.

Weekly, Sydney and former of editor of The Record Newspaper, Perth.

This inaugural year has also seen the successful launch of a website, lovingly put together by

Looking back over the year that has passed

graphic designer and Dawson Society board

and the many cultural and political events and

member Elizabeth Bogoni, and Paul Bui of Monk

movements that have defined 2013, I am more

Media. Recently, through the help of Squire

than ever convinced of the necessity of men

Sanders legal team, The Dawson Society has

and women of faith and of goodwill to engage

become an incorporated association, which will

the culture at the level of ideas. This is why

help us immensely in the organisation of the

the Dawson Society was founded, and it is my

administrative aspects of this venture.

hope that your experience has and will be of an organization that intelligently engages with and

As of March 2014 we have seen the launch of

attempts to Christianise Australian culture.

another successful Speakers Forum series and have begun planning the inaugural secondary school students Glowrey Prize for pro-life

thomas gourlay President and Co-Founder

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

Dear Friends,

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Manifesto The Renewal of Christendom

“

generations could justifiably argue that a broad swath of society accepted and understood basic Christian principles; the current generation cannot.

“Every society rests in the last resort on the recognition of common principles and common ideals, and if it makes no

WESTERN MAN has not been faithful to his Christian

moral or spiritual appeal to the loyalty of its members, it

tradition. He has abandoned it not once, but again and again.

must inevitably fall to pieces.”1 Australian society finds itself

For since Christianity depends on a living faith and not

bereft of mission, at loss for identity of any sense of the

merely on social tradition, Christendom must be renewed

meaning of life. The previous century witnessed, especially

every fresh generation, and every generation is faced by the

amongst the nations of Europe, great attempts to redefine

responsibility of making decisions, each of which may be an

the spiritual loyalties of their populations away from the

act of Christian faith or an act of apostasy.” – Christopher

Christian tradition. These attempts, nationalism, fascism

Dawson (1889 – 1970)

and communism each failed in their turn; and in its turn, the present compromise, an attempt

The renewal of Christendom is a task that confronts every Catholic. It is a challenge at the heart of the Catholic faith, a personal call to holiness and a demand for cultural renewal. Each generation faces this challenge. The 6

solutions and challenges of each generation are unique, no more so than those of the present generation who come to their task after more than two centuries of political, moral and cultural turmoil, the revolt of modernity and unprecedented technological progress.

The present generation of Australians

The renewal of Christendom is a task at confronts every Catholic. It is a challenge from the heart of the Catholic faith, a personal call to holiness and a demand for cultural renewal.

to unite society upon economic progress, materialism and relativism, faces its own failure amidst economic recession and the pressing claims of rival cultures.

Perhaps the result of these failures will be a realignment of Australian society towards a Christian way of life; a way of life which, in the words of G. K. Chesterton, “has not been tried and found wanting; it has been found difficult and left untried”.

Yet this will not be the case unless Catholics can intelligently articulate the Christian worldview. To be a force

cannot expect that the tools employed for the renewal

for renewal amongst the society at large, Catholics must be

of Christian culture by previous generations will remain

able to converse with the universal languages of reason and

effective today. The norms and mores that assisted the

culture to all people.

acceptance of the traditions of the faith have dissolved with the communities that fostered them. Contemporary

It is the task of the today’s generation of Catholics, alongside

man has been set adrift, atomised, isolated. Divorced

all those committed to the primacy of truth, to ensure that

from truth freedom is understood only as license. The

Christian principles find an articulate voice in the Australian

intellectual climate meanwhile encourages the abandoning

public square. For Christianity to evangelise the hearts and

of traditional beliefs and behaviours and favours a cult of

minds of future generations it is essential that Catholics

novelty and aimless progressivism.

possess a deep spirituality, founded primarily upon prayer and the sacraments, but capable also of mature intellectual

It can no longer be assumed that current and future

engagement with the issues that perplex modern man.

generations of Australians will accept the inherent goodness of the faith, its implicit role in public life and the

The Christopher Dawson Society for Philosophy and

desirability of belief. Australian culture is instead, generally

Culture is established with the aim to assist Catholics to

ignorant of and often hostile to, the claims of religion. Past

revitalise an Australian culture suffering from an absence

“Behind this vague tendency to treat religion as a side issue in modern life, there exists a strong body of opinion that is actively hostile to Christianity and that regards the destruction of positive religion as absolutely necessary to the advance of modern culture.”

C H R I S T O P H E R DAW S O N ( 1 8 8 9 – 1 9 7 0 )

of higher values and purpose. The Society intends to achieve its aims through sponsoring and encouraging a revitalisation of lay Catholic thought and intellectual engagement within the realms of philosophy, theology and culture. Thus, by the will of God, the Society shall bring its members towards a deeper understanding of that which is truth, beauty and goodness; and shall assist the laity in their vocation to “seek the Kingdom of God by engaging in temporal affairs and directing them according to God’s will.”2 The Society then is understood by its founding members to be: C AT H O L I C The Society is founded firstly, and most fundamentally, upon the tenets of the Catholic faith, defined by the Magisterium of the Church, whose cosmology, anthropology and moral insight must lie at the heart of all the Society’s motivations and doings.

R AT I O N A L An essential part of the Catholic anthropology is the understanding of men and women as a rational beings created in the image and likeness of God. The development of man’s rational nature is fundamental to the Society’s mission and to the dignity of the human person. The rational and intellectual charisma of the Society is in no way restricted by the Society’s Catholic identity which, on the contrary, informs us that, “Reason and faith cannot be separated without diminishing the capacity of men

C U LT U R A L That by bringing Catholics into close contact with the cultural fruits of previous generations we may imbue them with a heritage of more than 2000 years of Christian thought, art and literature. This heritage is neither dogmatic nor complete, but a living tradition to be embraced,

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

MANIFESTO

and adapted for the needs of, and developed by, every generation, through which the seeds of renewal of our own culture may be found.

Finally, and conscious that all the Society’s efforts must be subordinated to the will of God, we call upon the patrons of the society that, through their intercession, God may smile upon our efforts and, if it be his will, reward them in abundance.

M A R Y H E L P O F C H R I S T I A N S , Patroness of Australia, to whom St Pope Pius V entrusted the armada of the Holy League and the defence of Christendom.

Pray for Us S T B E N E D I C T, whom as the Roman Empire collapsed about him, established the great tradition of Western Monasticism that has always served as a bulwark for culture and civilisation.

Pray for Us B L E S S E D K A R L O F A U S T R I A , last king of the Hapsburgs, who as Europe tore itself apart, strove for peace amongst men and the unity of Christendom.

Pray for Us

and women to know themselves, the world and God in an appropriate way.”3

1. Christopher Dawson, “What Had Grown Old Will Be Made New” | 2. Catechism of the Catholic Church, n. 898 | 3. John Paul II, Fides et Ratio n. 16

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The modern dilemma is essentially a spiritual one, and every one of its main aspects, moral, political and scientific, brings us back to the need of a religious solution.

C H R I S T O P H E R DAW S O N

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

Speakers Forum 2013 Report THE DAWSON SOCIETY for Philosophy and Culture was established primarily as a means of encouraging an intellectual engagement with the ideas at the root of many problems that facing us in our contemporary culture. The flagship project of The Dawson Society in 2013 was the regular Speakers Forum evenings.

These evenings provided a unique opportunity for the public of Perth to delve into a variety of topics in the convivial atmosphere of Rosie O’Grady’s Pub and Restaurant in the heart of Northbridge.

In 2013 we were very please to host seven such events which saw an average attendance of over 75 people. The Dawson Society would like to thank all those who have supported these events, particularly our speakers.

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February

CHRISTIAN MAN IN THE MODERN WORLD Our inaugural evening saw presentations from two local

J i n g P i n g Wo n g

speakers, Mr Jing-Ping Wong and Dr Andrew Kania. Given

Jing-Ping Wong is a Masters

the broad topic of Christian Man in the Modern World Mr

Graduate from the John Paul

Wong and Dr Kania approached their subject from two very

II Institute, Melbourne and as

different perspectives.

of 2013, is a sessional tutor at the University of Notre Dame,

Jing-Ping Wong presented some thoughts on the destructive

Fremantle, in the School of

contemporary phenomenon of Gender Theory. Leaning on

Theology and Philosophy.

some remarks of Pope Benedict XVI to the Roman Curia (Christmas 2012), Mr Wong suggested that an objective

Dr Andrew Kania

approach to theological and philosophical anthropology

Andrew Kania PhD is a former

could lead us out of current confusion.

visiting fellow at Oxford University.

Dr Kania has been published in

Dr Kania followed Jing-Ping’s address, speaking with fiery

a wide variety of national and

eloquence on the vocation of lay men and women. Warning

international journals. He is

against the dangers of clericalism he reminded his audience

currently Director of Spirituality at

of the importance of their unique role in the world.

Aquinas College, Manning.

SP EAKERS FORUM

April

T H E R O L E O F T H E FA M I LY I N THE MISSION OF THE CHURCH Mr Anthony Coyte addressed the Speakers Forum speaking

Anthony Coyte

on the role of the family in the mission of the Church, Mr

Anthony Coyte is a Masters

Coyte drew heavily on the thought of Cardinal Marc Ouellet

graduate of the John Paul II Institute

to paint in broad brush strokes a renewed theology of the

for Marriage and Family, Melbourne.

family.

He is currently working in the office of University Relations & Development at the University of Notre Dame, Fremantle.

May

U N D E R S TA N D I N G A N D REDEEMI NG T H E MEDIA The Dawson Society was pleased to welcome our first

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D r Te d B a e h r ( U S A )

international speaker, Dr Ted Baehr, who was in Australia to

Dr Baehr writes a syndicated

speak at the World Congress of Families in Sydney. Dr Baehr

column for 29 publications in the

presented a thoroughly interesting account of the history of

US, is an internationally renowned

Christians in Hollywood and argued forcefully for men and

speaker, media scholar and film

women of faith to involve themselves in this fundamental

critic.

aspect of twenty-first century culture.

June

C H R I S T O P H E R DAW S O N A N D T H E MODERN DI LEMMA The Dawson Society was pleased to host West Australian expat Fr Scot Armstrong of the diocese of Wagga-Wagga, NSW. Fr Armstrong took as his topic the thought of the society’s

Fr S c o t A r m s t r o n g (NSW )

Fr Scot Armstrong is a priest of the

namesake, Christopher Dawson highlighting his almost

diocese of Wagga Wagga, NSW.

prophetic diagnosis of modernity. Drawing upon work in his

He completed his theological

recently submitted PhD thesis, Fr Armstrong showed that

studies at the Pontifical Urban

the legacy of Dawson’s thought can be found in the antidote

University in Rome and has

to the ills of modernity offered by the Vatican II fathers in

recently submitted his PhD thesis

the Trinitarian Christocentric anthorology of Gaudium et

to the faculty of the John Paul II

Spes n. 22.

Institute for Marriage and Family, Melbourne.

September

C AT H O L I C F E M I N I S M : A N OX Y M O R O N

Speaking on controversial relations between the Catholic Church and twentieth-century feminist thought, The

Professor Celia Hammond

Dawson Society was honoured to host Professor Celia

Professor Celia Hammond is the

Hammond for its September Speakers Forum. Professor

Vice Chancellor of the University

Hammond traced the history of the feminist movement in

of Notre Dame Australia.

an effort to answer the question ‘can one be a Catholic and

Professor Hammond was a private

a feminist?’

practitioner of law in Western Australia and formerly Dean of the School of Law at The University of

October

Notre Dame, Fremantle.

W H AT D I D D O S T O Y E V S K Y M E A N WH EN H E SAI D “ BEAU T Y WI LL S AV E T H E W O R L D ” ?

Travelling from Melbourne (VIC) to address the Dawson Society’s October Speakers Forum, leading Australian theologian Professor Tracey Rowland offered her audience

P r o f e s s o r Tr a c e y Rowland ( VIC)

Professor Tracey Rowland is

an historic approach to the philosophical developments and

the author of many scholarly

thought which gave rise to modernity. Offering an integrated

articles and books specialising in

approach to the transcendentals of truth, goodness and

the thought of Joseph Ratzinger/

beauty, Professor Rowland specifically highlighted the

Pope Benedict XVI. She is

essential role of beauty in evangelisation in the twenty-first

currently Professor, Dean and

century. The Dawson Society would also like to acknowledge

Permanent Fellow of the John Paul

the general support of the John Paul Institute for Marriage

II Institute for Marriage and Family

and Family, Melbourne in making this trip possible.

Studies in Melbourne.

November

FA I T H A N D P O L I T I C S

Our final Speakers Forum for 2013 hosted a presentation by Senator-elect Joseph Bullock on the topic ‘Faith and Politics’.

Senator-elect Joe Bullock

Offering a personal account of how his faith interacts

Mr Joe Bullock has been the

with his political philosophy, Joe Bullock concluded his

secretary for the Western

presentation with a stirring call to action for men and women

Australian Branch of the Shop

of faith to involve themselves in the political sphere.

Distributive and Allied Employees Association. He is currently a Senator-elect to the Federal Parliament for Western Australia.

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

SP EAKERS FORUM

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Religion: The Key of History - Why you should read Dawson

by Tom Gourlay

ELIGION is the key of history. We

The now Blessed, soon to be Saint Pope

cannot understand the inner form of a

John Paul II spoke of three philosophers who

society unless we understand its religion. We

have been particularly influential in forming

cannot understand its cultural achievements

the modern mindset – three authors whose

unless we understand the religious beliefs that

understanding of human nature is centred

lie behind them. In all ages the first creative

on either power, sex or economics. These

works of a culture are due to a religious

three, the ‘masters of superstition‘ as he

inspiration and dedicated to a religious end.

named them, Nietzsche, Freud, and Marx,

The temples of the gods are the most enduring

have dominated the landscape of the Western

works of man. Religion stands at the threshold

historical and cultural self-understanding

of all the great literatures of the world.

of our contemporary world. And so, the

Philosophy is its offspring and is a child which

writing of history in recent times has become

constantly returns to its parent.”

merely an analysis of the battles over power,

Christopher Dawson - Religion and Culture.

sexual domination or control of the means of production.

Dawson’s deep and profound insight into history and culture hinge on this truth – that religion is the key, or the engine of history. Profoundly different to utilitarian or Marxist/economic interpretations of history, Dawson’s

Dawson’s deep and profound insight into history and culture hinge on this truth – that religion is the key, or the engine of history.

reading of history is

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

“R

This however was not the starting point for Dawson. His writings begin with an anthropology built on the understanding of the dual nature of the person; body and soul – man created and fallen, and man ultimately redeemed by the

radically human centred.

Incarnation of Christ.

In the deeply secular and often almost anti-

Dawson’s history tells the story not of power

religious culture that surrounds us we often

hungry people driven by libido or the desire to

suffer the perception that religion is extrinsic

control the means of production, but rather of

to life – something furnishing, but not essential

people fallen and redeemed by Christ, caught

to the everyday life of individuals. In Dawson’s

up in the cosmic struggle to bring the light of

historical analysis however, we see that the

Christ to the nations. A people who struggle

cultus, or religion is at the heart of every

against sin or who revel in it.

culture.

This is why Dawson’s history is so exciting to read – because it is a truly human history.

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Prospectus 2014 SP EAKERS FORUM 2014 In 2013 we were overwhelmed by the enthusiastic reception of the Speakers Forum,

PA I D E I A L E C T U R E S E R I E S

which averaged over 75 attendees for each event. In 2014 we hope to replicate and build

We are very excited to announce a significant

on the overwhelming success of this, our

new project of the Dawson Society. This project

flagship project.

aims to build on our Speakers Forum by allowing participants to more deeply engage with

Our program of speakers for 2014 is

philosophical issues and great cultural works.

currently being finalised but I am pleased to

The Paideia Lecture Series will provide of 5 – 8

announce that Archbishop Timothy Costelloe

lectures exploring a Speakers Forum topic in

SDB, Melinda Tankard Reist, and Anna Krohn

greater depth than is possible in a single evening.

will all form part of an exciting schedule of presenters.

We are extremely happy that the first Paideia Lecture Series will be launched in May of 2014. It

14 We were particularly happy to have Professor

will take as its topic a seminal work of Christian

Matthew Ogilvie, Dean of the School of

culture, Dante’s Divine Comedy. The Divine

Philosophy and Theology at The University

Comedy charts a man’s quest for sanctity in

of Notre Dame Australia’s Fremantle campus

an epic journey through Hell, Purgatory and

launch the 2014 Speakers Forum program with

Paradise. Dante’s exploration of the essential

a lecture titled ‘Religion and Terrorism’ on

questions of human nature have immortalised

25 February.

this work and make it particularly worth of study.

We are particularly grateful to Associate Professor John Kinder of the University of

As I have pointed out, it is the Christian tradition that is the most fundamental element in Western culture. It lies at the base not only of Western religion, but also of Western morals and Western social idealism.

C H R I S T O P H E R DAW S O N

Western Australia for agreeing to present the lectures for this first series and we are also very grateful to the University of Notre Dame, Fremantle for allowing us to host this short course on their premises.

GLOWERY PRIZE Building a culture of life

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

PROSPECTUS 2014

GLOWREY P RIZE

Another new and exciting project for the

The Inaugural Glowrey Prize will consist of

Dawson Society is the establishment of the

two cash prizes of $500. These prizes will be

Glowrey Prize. The prize will be an annual

awarded in two categories, one for a written

award given the Dawson Society, in conjunction

piece and one for pro-life activities. Topics

with Pregnancy Assistance Inc. The award is

for the writing competition will be posted on

open to all West Australian secondary school

the Dawson Society website and will also be

students and has been established in order to

made available for secondary school teachers

recognise and encourage the promotion of a

to use in their assessment for both the Year

culture of life in Perth through ideas and social

11 and 12 Religious Education courses in

action.

Catholic Secondary Schools. The Dawson Society encourages teachers, parents and

The award is named after Australian Medical

fellow students to nominate candidates to be

Doctor Mary Glowrey, also known as Sr Mary

recognised for their prolife activities.

of the Sacred Heart, who was named a Servant of God in 2013. On 5 May, 1957 Dr Mary

The Glowrey Prize will be awarded at a

Glowrey died in Bangalore, India after serving

breakfast hosted by the Dawson Society in

for 37 years as a religious sister and doctor

September of 2014.

to the people of India. Her work, particularly with the women and children of that country serves as a brilliant example of our Christian commitment to the building of a culture of life.

For more information on these events please visit www.dawsonsociety.com.au

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Social Media Engagement in the Digital Age IN AN EFFORT to reach out to the public of Perth, Western Australia and beyond, The Dawson Society has embraced a number of social media initiatives. The Dawson Society’s presence on Facebook has steadily grown since its launch in March 2013 and has a weekly reach of over 400 views. On Twitter the society has engaged over 180 followers. The Dawson Society’s facebook and twitter pages allow us to promote articles, of opinion and cultural critique and to market coming events to a wide audience.

The Dawson Society website was launched in 16

September of 2013, through the meticulous design work of Elizabeth Bogoni and a corporate donation from Paul Bui of Monk Media, Mount Lawley. The website hosts recordings of previous lectures, and promotes coming events. An active blog shares opinion and social commentary.

C H R I S T O P H E R DAW S O N

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

“You can give men food and leisure and amusements and good conditions of work, and still they will remain unsatisfied. You can deny them all these things, and they will not complain so long as they feel that they have something to die for.�

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The Historical Vision of Christopher Dawson

By Daniel Matthys

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NE OF THE QUESTIONS I am often asked in

work. Dawson, it is true, studied and wrote works of history

relation to the Dawson Society is why we would

however it is his work on metahistorical issues which is most

choose to name a society after Christopher Dawson. The

significant and deserving of study. Metahistory is described

question is a fair one. What is it about the thought of a fairly

by Dawson himself as “concerned with the nature of history,

obscure, twentieth-century, British historian that could

the meaning of history and the cause and significance

possibly have relevance to a Society founded over 40 years

of historical change.”1 It a study of the philosophical,

after the death of said historian, in a continent he never

sometimes theological, beliefs, that inevitably underpin all

visited? Dawson’s own legacy, following his death in 1970,

historical works. Every historian incorporates into their

presents us with a mixed picture. Though Dawson was

history metahistorical beliefs even if the author is largely

widely known and respected in his own time the impact of

unconscious of their presence.

his thought has been much diminished today to the point where, even amongst well read Catholics, it is unusual

Dawson’s own metahistorical approach to history is

to find someone fully conversant in his ideas. However it

characterised by a broad approach to his discipline. Dawson

must also be said that those who have read Dawson’s work

believed that history shared its object of study, the social

rarely disagree that he occupies an important, perhaps

life of mankind, with other emerging disciplines amongst

even essential, position in the history of English-speaking

what are termed today as the social sciences. Archaeology,

thought.

anthropology and sociology, all in Dawson’s view had their own perspective to add to this common field of study. The

Christopher Dawson is often described as a historian and

danger Dawson saw was that any one of these disciplines

while this description is technically correct to my mind it

might claim for itself the sole and complete right to

fails to properly convey the depth and significance of his

comprehend and explain man’s social life. The consequences

of such claims would inevitably be a disastrous narrowing of

in social life and a belief in the legitimacy of science as a

the philosophical conception of man, his purpose, morals and

means of explaining these factors. Concurrently Dawson’s

meaning. By the time Dawson had entered the discussion

belief in the fundamental importance of philosophical and

sociology in particular was susceptible to this danger, and

religious issues in human societies avoids the materialist

indeed the subsequent role of poor sociological thought

trap that so many of his contemporaries were to fall into.

in the disastrous ideological movements of the twentiethcentury have only served to highlight the danger Dawson

Dawson’s history then, like his understanding of man,

feared.

was both material and spiritual, according to both their legitimate spheres of importance in order to truly arrive

Dawson’s solution to this danger encouraged robust

at a social understanding of mankind. In his own time

communication between these disciplines that shared social

Dawson set his vision of history against the materialistic

life as their object of study. Using history as a reservoir of

conceptions of the like of Oswald Spengler to whom culture

empirical data against which the claims of the new sciences

was an unconscious physical process. Spengler’s history

could be tested, Dawson drew from the work of the French

envisaged each culture as a single, isolated whole unable

sociologist Frederick Le Play in defining social life as the

to interact with any foreign culture that does not share

interaction of three communities;

its material foundations. At the

a community of folk, a community

same time Dawson was to critique

of place and a community of work.

To stress any single community as the defining feature of the social life of mankind would, for Dawson, represent a retardation of thought.

In his own life nationalisation, an overemphasise of place, fascism, an overemphasis of folk and communism, an overemphasis of work, would all present a perverted picture of human activity with devastating consequences.

Yet for Dawson, the threefold division found in Le Play also failed to

The renewal of Christendom is a task that confronts every Catholic. It is a challenge from the heart of the Catholic faith, a personal call to holiness and a demand for cultural renewal.

completely comprehend all spheres

rival metahistorical understandings of the like of R. G. Collingwood,

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

T H E H I S T O R I C A L V I S I O N O F C H R I S T O P H E R DAW S O N

whose thought eliminated the physical and material from culture, treating culture as purely the spiritual movement of ideas. What is important to note is that Dawson does not discount the impact of the physical world on culture found in Spengler or the movement of ideas in Collingwood. Rather Dawson admits both elements, spiritual and material, in a holistic explanation of mankind and mankind’s social life. Similarly in the present day it is possible to see how Dawson’s metahistorical

of social life. To the three communities mentioned above,

understanding offers a path out of the deadlock of Marxist

Dawson added a fourth; a community of thought. It is this

and postmodern conceptions of history that are found in

community of thought, a community that for most of human

contemporary academia. Each has it value yet each is too

history has been grounded in religious belief, which provides

narrow an understanding of humanity and the world.

the dynamic element in human relations. It is here that the spiritual enters history and man’s free will can affect the

Dawson’s conception of social life as encompassing

communities of folk, place and work; communities that

a community of thought is particularly valuable for

would otherwise be entirely deterministic. Thus Dawson’s

contemporary Australia. Though academics may

vision of history is a profoundly Catholic understanding of

divide themselves amongst Marxist and postmodern

the discipline, firmly rooted in a belief in the material world

understandings of human life, the accepted view of the

as well as spiritual realities. Dawson’s eagerness to engage

culture at large is decidedly materialistic. This was not a

with sociological and anthropological methods and theory

phenomenon that would be entirely strange for Dawson. In

was motivated from a respect for the role of material factors

fact much of Dawson’s work was aimed at convincing both

1 Dawson Christopher, “The Problem of Metahistory” in Dynamics of World History, ISI Books, Wilington Delaware, 2002, page 303

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T H E H I S T O R I C A L V I S I O N O F C H R I S T O P H E R DAW S O N

public and academic opinion that ideas, and particularly

thrice a day for a thousand years the voice of the muezzin

religious ideas formed a fundamental component of man’s

proclaiming the unity of God cannot live the same life or see

past and indeed his present

with the same eyes as the Hindu who worships the life of nature in its countless forms, and sees the external world

Were one to describe the most important topic of Dawson’s

as a manifestation of the interplay of cosmic sexual forces.”2

work one would probably cite his study of culture, not

Moreover the decline of organised religion in the west

only as a specific and concrete reality; but culture in the

does not in Dawson’s understanding, result in a culture that

abstract, what makes and unmakes cultures, what governs

escapes the influences of religious thinking. Rather the rise

a culture’s development and how cultures interact. Culture,

of secularism for Dawson represented the triumph of a new

which Dawson defined as a shared moral order, governs our

religious belief in eternal progress via humanity’s scientific

understandings of our physical space. In the second, and

and rational facilities. Religious belief in Dawsonian thought

possibly the most important, of his early works ‘Progress

is the key to understanding culture. It is culture, as the

and Religion’, Dawson took great pains to challenge the idea

dynamic element of human societies, that will interacts with

current in the fashionable society of his time that culture

man’s physical environment in different and extraordinary ways.

was a product of physical forces and religion was a superstitious and parasitic growth on top of primitive societies. This belief is summed up Herbert Spencer who in reconstructing the mentality of an uncivilised native proposed 20

that, ‘he thinks of nothing except the matters that immediately concern his daily material needs’.

Arguing the contrary Dawson cited, in a fashion that should resonate with contemporary Australians, the indigenous

It is culture, as the dynamic element of human societies, that interacts with man’s physical environment in different and extraordinary ways.

So much then for Dawson’s thought as it applied to the past.

The finalaspect of his thought that I would like to explore is his application of his understanding of culture to the future. This was the great task of his last public years during which he held the Chair for Roman Catholic Studies at Harvard University; and during which he published his own understanding of education in a work entitledCrisis of Western

Australian tribes and their deeply

Education in 1961. For Dawson as

spiritual and ceremonial relationship with their material surrounds. Another, somewhat amusing,

we have seen ideas, particularly ideas that become imbued

example is of a tribe in Papua, who being shown wireless

and transmitted by a culture, are of paramount importance

technology completed a perfect replica for the purpose of

to the social life of man. In the modern west Dawson saw

communicating with their dead.

formal education as the new, primary vehicle by which ideas are accepted by the culture at large. This education which

Though careful never to overstate the influence of

is both mandatory and with some exceptions secular, by

ideas over physical conditions, Dawson was nonetheless

virtue of its secular nature fails at transmitting a religious

adamant on the defining role culture plays in human life.

conception of man. The resulting culture is one in which

The source of culture and ideas for much of human history

religious belief has not so much been definitely rejected but

furthermore was to be found not merely in the physical

repressed; treated with indifference and comprehended in

conditions of man’s environment but more importantly in

ignorance.

the religious and spiritual impulses of humanity. “Behind every civilisation is a vision” Dawson writes, “a vision which

The solution for Dawson, was not merely preach Christian

may be the unconscious fruit of ages of common thought

beliefs. Separated from a worldview that comprehends

and action, or may have sprung from the sudden illumination

how religion fulfils a fundamental need of mankind

of a great prophet or thinker … A people which has heard

abstract beliefs play the part of the wireless amongst the

2 Dawson Christopher, Progress and Religion, Catholic University of America Press, Washington D.C., 2001, pages 67 - 68

tribe in Papua. The dogma and doctrines of the faith will be understood only in a manner that is consistent with the dominant zeitgeist and in this manner will be devoid of meaning. Rather Dawson suggested that Christians must act as interpreters of the Christian tradition as it has existed as an integrated whole. This tradition makes for a valuable study in its own right for in many ways it is not a dead tradition but one that still profoundly affects the world in which we live. More importantly this tradition offers Christian beliefs in a context by which their essential meaning and importance may properly comprehended.

This is a task in Dawson’s view not only for institutions but also and more importantly, for the individual Christian, a task completed by embracing an apostolate of study to complement the apostolates of prayer and action.

It is these elements of Dawson’s thought that were influential for the founding of the Dawson Society. If the Society is to be an effective transmitter of ideas the organisers must first

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

T H E H I S T O R I C A L V I S I O N O F C H R I S T O P H E R DAW S O N

have their conception of man in order. Man is not merely a glorified animal nor is he a pure spirit. This may seem like a simple idea but if it were at once properly comprehended it is arguable that more than half the modern heresies would vanish overnight. In contemporary Australia the intellectual climate very much favours man as a glorified animal, thus Dawson’s understanding of the religious nature of man is of essential importance to the Society’s work. Finally there is the apostolate of study. It is not right to despair over modernity. Very well. The alternative is hard work in prayer, thought and action.

The danger Dawson saw was that any one of the social sciences might claim for itself the sole and complete right to comprehend and explain man’s social life. The consequences of such claims would inevitably be a disastrous narrowing of the philosophical conception of man, his purpose, morals and meaning.

21

Financial Report AS YOU MAY BE AWARE, the Dawson Society

As we look to 2014 and further into the future

is a newly incorporated association that

the organising committee of the Dawson Society

survives on the tenacity of its volunteers and

for Philosophy and Culture is keen to move the

the generosity of those individuals who have

Society’s finances onto a more formal footing,

donated their time and expertise.

as we have now become a formal incorporated association with legal rights and responsibilities.

We would especially like to thank the generous

To this end we have included a summary of the

donations of the following:

Society’s financial totals in 2013 and a budget of projected expenses for 2014.

Squire Sanders legal firm, for their efforts in aiding the society to achieve incorporated

Though the Dawson Society is run largely by

status.

volunteer labour and is consequently relatively cheap to run it is simply not possible to provide

Paul Bui of Monk Media, for his work in

the events we host without cost. We are

coding and hosting the website.

currently in the process of financing events for the coming year and are seeking grants and

Elizabeth Bogoni, for the generous

private donations so that these events can go

donation of many hours of design work, for our

22

ahead successfully.

invitations, general branding and the Dawson Society website.

EXP ENSES

2014

2013

30,000 24,100 25,000

20,000

15,000 10,275 10,000 4,250 5,400 5,000

5,500

5,200

6,000

Glowery Prize

Paideia Lectures

4,000 2,000

Speakers Forum

Website

2,025

General Expenses

TOTAL

SINCE WE BEGAN the Dawson Society last year I have been

support of those in the community who share our goal of

continually impressed by the support we have received from

the Christianisation of Australian Culture. Whilst we have

a variety of sectors within the community. Our events and

currently budgeted a financial need of $24 100 for 2014

activities are made possible by generous donors who really

any donations above this amount will be invested in the

are investors in cultural renewal.

continuing activities of the society, with an aim not merely to maintain, but to grow.

Due to the voluntary nature of the society our expenses are minimal for their overall return, however it would be

I personally would like to thank those individuals and

impossible to proceed with our planned events without

institutions who, through their generous donations and

solid financial backing. We are currently seeking donations

contributions made our work in 2013 possible. I firmly

for either specific projects, as detailed above, or general

believe in the continuing mission of the Dawson Society and

donations to support the society’s activities.

I invite you to join with us in this exciting mission.

If just 40 people were to commit to a pledge of $50 a month our expenses for the year ahead would be entirely met.

Understanding that this might not be possible for many people, any monthly or one-off contributions will go a long way to supporting our proposed activities for 2014.

Myself and the other organisers of the Dawson Society are also seeking grants from a variety of sources and institutions however these donations cannot replace the dedicated

thomas gourlay President and Co-Founder

23

SUPPORT

SUPPORT THE DAWSON SOCIETY Contributions can be made via the following D I R E C T PAY M E N T

PAY PA L

The Dawson Society

Secure Paypal transactions may be made at

BSB 066 118

www.dawsonsociety.com.au

Account Number 10347746

CHEQUES

C A S H D O N AT I O N S

Cheques can be made out to

Cash donations are always gratefully accepted

The Dawson Society,

at Dawson Society events

PO Box 1413 Booragoon WA 6954

Dawson Society for Philosophy and Culture / Annual Report and Prospectus 2013-14

F UNDRAISING APPEAL

Advisory Board THE DAWSON SOCIETY for Philosophy and Culture is proud to appoint three members to a new advisory board. The purpose of the board is to lend their expertise and advice to assist the committee of management in the overall direction of the Society’s activities.

We thank these founding members for thier ongoing support.

P r o f e s s o r Tr a c e y Rowland

Dean of the John Paul II Institute for Marriage and Family

M r Pe t e r R o s e n g r e n ,

24

Editor of The Catholic Weekly

(Sydney), former Editor of The Record (Perth)

Professor Celia Hammond,

Vice-Chancellor of the University of Notre Dame Australia

C O M M I T T E E O F M A N AG E M E N T

Thomas Gourlay

Daniel Matthys

Elizabeth Bogoni

Richard Sellwood

J i n g - P i n g Wo n g

Deon Matthys

President

Artistic Director

Vice-President