Somewhat related to Rufus’ Field Notes and my own reference to two articles on Mind and Brain below, there has been an interesting debate of late about whether animals go to heaven. In case you missed it, David Bentley Hart wrote his monthly article in First Things about it, and began with an extended riff comparing Thomists to … beatniks.
I was once told by a young, ardently earnest Thomist … you know, one of those manualist neo-paleo-neo-Thomists of the baroque persuasion you run across ever more frequently these days, gathered in the murkier corners of coffee bars around candles in wine bottles, clad in black turtlenecks and berets, sipping espresso, smoking Gauloises, swaying to bebop, composing dithyrambic encomia to that absolutely gone, totally wild, starry-bright and vision-wracked, mad angelic daddy-cat Garrigou-Lagrange. . . .
Weird. And I like Garrigou-Lagrange, at least Reality: A Synthesis of Thomistic Thought, which is one of the first books I read in Kindle form (“Kindle form” because I actually read it on my phone).
Hart is correct to note that Thomists deny that there will be non-human animals in Heaven. But he gives the impression that Thomists “reject all evidence of intentionality . . . or affection in animals,” and that they are committed to a “mechanistic” account of non-human animals according to which their apparently conscious behavior reduces to “biomechanical stimulus and response.” He insinuates that at least many Thomists maintain an “unsettlingly gnostic picture” of human nature on which “the vegetal, animal, and rational functions of the soul must be segregated into strictly impermeable compartments,” so that the human soul becomes a “Cartesian ghost” inhabiting the physical body.
None of this could be further from the truth. As with his critique of natural law two years ago, Hart’s latest anti-Thomistic salvo is a showy exercise in firing blanks, all shock and no awe. Hart’s piece is long on rhetoric and short on argumentation, riddled with sweeping assertions, attacks on straw men, and failures to make crucial distinctions. The reason why Thomists tend to deny that non-human animals go to heaven has nothing to do with those attributed by Hart. Let’s untangle the mess.
Good stuff, and worth reading even as an introduction to the Thomist view of the nature of human souls. Feser is hard enough on Hart that I doubt Hart himself will be persuaded, but he ought to be.