Philosopher views
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- PERSONALISM AND NATIONAL IDENTITY
EXISTENCECaso sought to explain existence and assign it value. This is an important search, since how existence is defined is a fundamental aspect of society and determines how culture is transmitted and renewed (Leon 1998). He believed that a being can obtain the ultimate happiness in love and contemplation of God; and that hope for this also gives joy (Haddox 1971). Caso was critical of any philosophical systematization of existence, which he felt always reduced reality down to a positivist view of it as rational, empirical, or practical (Haddox 1971). Instead, he sought a synthesis of the diverse aspects of existence to provide an integrated picture of the whole world (Haddox 1971). Caso sought to establish a synthesis between six different points of view regarding existence (Caso, La Existencia com Economia, 1943): First is the metaphysical point of view which explains existence by means of “eternal truths,” which is opposed to the historical point of view, which views reality based on its changing character. Third is the criterion of utility, which seeks the most personal gain with the least amount of effort, which is opposed to the ethical, Christian point of view that seeks charity and unselfish love. Finally is the logical view, which is based on purely formal relations among abstract ideas, versus the aesthetic view which is that of intuitions of beauty free of any practical interest. Caso argues that the three levels of being; thing, individual, and person, follow an ascending path starting with inanimate objects and ending in God (Caso, La Persona Humana y el Estado Totalitario, 1941). A thing is a physical, inanimate object that can be divided up with no essential change in nature. Individuals are living, organic beings composed of heterogeneous parts that cannot be divided up without killing the being. There are three forms of individuals: plants, brute animals, and humans. Finally, a person is a human who conceives of general ideas, creates values, has a spiritual dimension, and creates culture. PERSONALISM AND NATIONAL IDENTITYAs a personalist, Caso argued that a sociopolitical order based in biological-individualism over the spiritual-personal side of human nature leads to individualistic, laissez-faire capitalism or communism (Haddox 1971). He argues that both systems view humans purely in egoistic, economic terms. The individualistic capitalist wants more through his/her own economic activities; whereas, the communistic egoist wants more through the economic activities of the community (Haddox 1971). He saw communism as a dogmatic religion, but without a god (Caso, La Persona Humana y el Estado Totalitario, 1941). He argued that instead of the nationalism he supported, communism results in a form of nationalism with the state as the idol (Caso, El Peligro del Hombre, 1942). “Egoism fosters the extremes of laissez-faire individualistic capitalism or totalitarian communism; personalism leads to a just society in which the rights and duties of both the individual and the community are not opposed but justly coordinated” (Haddox 1971, p.38). Caso argued that society exists for the realization of human nature and the perfection of personality; that society is a means and never an end (Haddox 1971). Humans were born for society, not the other way around, as many moralists argue. He argued that neither the individual nor the community was worth more, but a society based on justice was paramount. “This is a moral union of men [sic], respecting their value. The community that tyrannizes man [sic] forgets that persons are ‘persons,’ spiritual centers of cultural action, not mere ‘biological unities.’ The individual who is opposed to the community…forgets that above the egoistic individual is human culture, which is always a synthesis of values.” (Caso, La Persona Humana y el Estado Totalitario, 1941, p. 191-2). Only a society based on moral union enables a person to realize her/his spirituality (Haddox 1971). Caso argued with his personalistic humanism that freedom is a means for developing the human person (Haddox 1971). He sought freedom for the human person, political and civil freedom, freedom of conscience and religion, freedom of thought and expression, and freedom to have private property. However, even though his rhetoric about freedom sounds anarchistic in its orientation (except for his support of private property), he argues that these freedoms can only be preserved and fostered under a system of laws that require authority for their enforcement. He argued that without liberty, law, and authority, a just civil society is impossible (Krause 1961). He actually went as far as to argue that unrestricted freedom would foster anarchy, which results in tyranny and threatens barbarism (Krause 1961). However, he did not believe in unfettered state control and argued that the state must never be made absolute and unlimited in its power and value, but should be recognized as limited in its social construction (Haddox 1971). He believed that the main purpose of the state is to protect the rights of the individual, as to enable self-development. However, he argued that the only political system that allows for this is representative democracy, which he believed was like Christianity in that both were keys to personal dignity, political equality, and the transcendent value of all humans. (Caso, La Persona Humana y el Estado Totalitarion, 1941). He argued that only a representative democracy could foster a society based on the supreme values of goodness, justice, love, and holiness (Haddox 1971). Caso called for a renewed Mexican patriotism and nationalism. He argued that, “We Mexicans must never forget that the native country comes before the race, just as the race comes before humanity. That is to say, the best way to serve the race is to be a good patriot and the best way to serve humanity is to work for the race. La patria is a reality like the individual, like the family: the race is an ideal like humanity.” (Caso, El Problema de Mexico y la Ideologia Nacional, 1924, p.78) He believed that such a form of nationalism was necessary to break the colonial mentality that kept Mexicans dependent on Spain and apathetic toward the creation of a new system. He called for a firm and constant desire to obtain something better (Caso, El Problema de Mexico y la Ideologia Nacional, 1924). 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