The Face of God: The Gifford Lectures by Roger Scruton
Facing the World
I suspect that the late Sir Roger Scruton is best known for his conservative political views, understanding, of course, that his conservatism is rooted in Burke and pre-Boris Johnson Toryism. But such a perception, whatever the merits of his political beliefs—which are, in my view, quite defensible if not fully persuasive—should not detract from his philosophical bona fides in any degree. Scruton has published works on modern philosophy, Spinoza, Kant, aesthetics, architecture, music, Wagner, and sex, among other topics. And, as he demonstrates in this book, he’s given very careful thought to God (including impressive acquaintance with the Islamic tradition), faith, community, religion, Christianity and Judaism, and other related topics and themes. His erudition and skillful arguments are fully on display in this book based on his lectures.
If the book could be boiled down to some key points, it would certainly include the four words that underpin this entire enterprise and a great deal of Scruton’s thought: “I,” “you,” “why”, and “face.” In our world, “I, you, and why” emanate from and are most on display in the face. Indeed, each chapter references the face. In the first chapter, Scruton draws a distinction between the world of the natural sciences (of which our species is a part), and the world of human persons, with our expressive faces, words, and symbols. One is a world of explanations via the concept of causation, and the other is a world of meaning, intentions, reasons, plans, goals—and love. We humans live in both worlds.
As I alluded to earlier, Scruton builds this work around what I label his theory of the face, human, natural, and that of God. As to humans, Scruton works from the fact that we humans, for all our reason and thought, are embodied creatures. We are also individuals, with differences and with shared traits. We are immensely social and have developed language, as has no other creature that we’re aware of. Each of us has our own perspective, our self, which, like the horizon, always moves with us. We are both a subject and an object, but we only really know ourselves as subjects. And, as Scruton quotes Kant, we are “both bound and free.”
As subject, we are an “I” that can inquire of another, a “You,” about the “why?” of any action. (Scruton, as one would expect, cites Martin Buber on the importance of “I” and “You” (“Thou”)). This ability to converse with and inquire about one another allows us to make judgments and to hold persons accountable for their actions or failure to act. These factors allow for morals and laws. Our failures to provide adequate accounts of ourselves can (and perhaps should) lead to instances of guilt, shame, remorse, and regret. Recognition, conflict, and cooperation all arise from our encounters with others, the interpersonal. And within this interpersonal realm, we have the potential for dialogue.
Out of interpersonal relations and encounters arise I and You, promises, covenants, and plans. All of these traits and practices are made possible because our “I” is also a self that has continuity over time and that can look forward to the future via imagination and back into the past via memory. These uniquely human traits allow us to act outside of Nature. Scruton notes instances of altruism both in Nature and in humans. He argues that an act such as falling on a live grenade to save one’s fellows isn’t a matter of genetic programming, such as found in ants, but a human choice, based on values and foresight.
Scruton notes that the human face can both reveal and conceal, inform and deceive, according—sometimes—to the will of the individual. And we look to faces, not knees or elbows, for crucial information about the disposition of another. When we see a smile (unique to humans), we may see it as warm and welcoming, or ghoulish and cynical, which can prove crucial to governing our interactions with a person. And the eyes—the eyes are the windows of the soul, as any person in love can attest. Scruton quotes C.S. Lewis that friends stand side-by-side, while lovers are face-to-face. How true.
Scruton entitles one chapter as “The Face of the Earth,” wherein Scruton discusses sacred places and events. Indeed, the applies not just to sacred groves and temples, but to the earth as a whole. (Scruton addresses our treatment of our Earth in spiritual, philosophical, and practical terms in his book from 2012, How to Think Seriously About the Planet: The case for an Environmental Conservatism.) Scruton’s final chapter is entitled “The Face of God.” Scruton addresses the attributes of God and God’s relation to the human world. It’s much too rich for me to recount faithfully here, but suffice it to say that piety, obedience, love, freedom, and sacrifice, are all a part of the discussion, along with the figures such as Richard Wagner and Rene Girard. In this chapter, Scruton notes that only mortals can realize the love that requires sacrifice. So it is.
I always find it hard to write a book such as this one that is written by someone so far above my pay grade in intelligence, learning, and wisdom. But I read challenging books such as this one* because it presses me on vital concerns, such as the meaning and consequence of such vital concepts as love, freedom, persons, subjects, and God, among others. Even if only a little of the author’s wisdom and insight rubs off on me, I’m the better for it—and all of those whom I encounter. And, I expect, anyone else inclined to encounter this book will come away the better for it. Thus, I highly recommend it. And, I hope to continue my encounter with Scruton by examining two more books published by him that arise from two later lectures he gave. We’ll find that they both embellish and expand upon themes raised here: The Soul of the World (2014) and On Human Nature (2017).
*By referring to this book as “challenging” I am referring only to the weightiness of the topics discussed and not to the felicity of the prose nor the clarity of the arguments, both of which are exemplary.