Karl Löwith, Meaning In History: Theological Implications of the Philosophy of History (Chicago and London: The University of Chicago Press, 1949), 96-97:
It took, however, only a few generations among the most enlightened nations to realize the hopelessness of all scientific progress toward a civilized barbarism. In the midst of frantic progress by means of scientific inventions in the middle of the nineteenth century, a mood of aimlessness and despair cast its first shadow upon Europe’s most advanced minds; for the very progress seemed to proceed toward nothingness. In France this nihilism found its most sophisticated expression in the writings of Flaubert and Baudelaire. Having exposed, in the Temptation of St. Anthony, all sorts of current beliefs and superstitions, Flaubert set about to disentangle and analyze the chaos of our modern, scientific culture. He made a list of human follies, intended as an ironical glorification of all that had passed for truth. The result of these absurd studies was the novel Bouvard et Pécuchet—the story of two Philistines, sincerely striving for their higher education; good-natured men of sense, who had been office clerks. In their happily acquired country seat they ramble through the entire maze of piled-up knowledge, from horticulture, chemistry, and medicine to history, archeology, politics, pedagogy, and philosophy—only to return to their copying, now making extracts from the books which they had perused in vain. The whole work leads to the conclusion that our entire scientific education is inane. Doctrines of age-long standing are expounded and developed in a few lines, then they are disposed of by other doctrines which are arraigned against them and then destroyed in turn with equal precision and passion. Page after page, line after line, some new kind of knowledge turns up; but at once another appears to knock the first one down, and then it, too, topples over, hit by a third. At the end of the unfinished sketch, Pécuchet draws a gloomy picture, Bouvard a rosy one, of the future of European mankind. According to the one, the end of the debased human race, sunk into general depravity, approaches. There are three alternative possibilities: (1) radicalism severs every tie with the past, entailing inhuman despotism; (2) if theistic absolutism is victorious, liberalism, with which mankind has been imbued since the French Revolution, will perish, and a revolutionary change will take place; (3) if the convulsions of 1789 continue, their waves will carry us away, and there will no longer be ideals or religion or morality: “America will conquer the world.” According to the second picture, Europe will be rejuvenated with the aid of Asia, and there will develop undreamed-of techniques of communication, U-boats, and balloons; new sciences will be born, enabling man to place the powers of the universe at the service of civilization and, when the earth is exhausted, to emigrate to other stars. Together with human wants, evil will cease, and philosophy will become religion.
