Postmodernism and Questions
In college, I remember the anxiety surrounding two semesters of philosophy and how many times I wanted to drop out of the course with the quickness. The problem, what I labored intently to retain, fell to the ground with expediency shortly after grasping the content. Despite my endless excavation into the subject matter and a willingness to press on and persevere at the height of my lowest point, I can recall my professor calling me into his office and slowly delivering me a sober line, relax, Daren, you are just peering into someone else’s way of thinking. This week, I pressed rewind and recalled my professor’s timeless tip. I am just peering into someone else’s thinking. Enter Stephen R.C. Hicks and his book explaining Postmodernism.
Hicks’s thesis centers on the notion The failure of epistemology made postmodernism possible. [1] Epistemology is the branch of philosophy that deals with the theory of knowledge. Hicks asserts modernism did not carry through on its promise of providing an epistemological justification for science and reason.[2]
As Postmodernism is his focus, Hicks highlights two significant periods, modernism and enlightenment, claiming a departure occurred from modernist thinking, which he believes ended in and about the 17th Century. Modernism emphasizes experience and reason as our fundamental cognitive capacities, as opposed to the medieval emphasis on faith and authority. You also began to see a much more optimistic view of human nature, of human potential, and of our core capacities for self-realization. [3]
The Enlightenment era took hold in the eighteenth century. Enlightenment refers to the eighteenth century when all those modernistic trends—naturalism, optimism about human progress, the institutionalization of science, free markets, and so forth—came to dominate intellectual and cultural life. [4] In Hicks’s view, “The battle between modernism and the philosophies that led to postmodernism was joined at the height of the Enlightenment”—with its innovation and progress in science and technology, its liberal politics, and its free markets, which were all made possible by a confidence in the power of reason.[5]
Hicks believes postmodernism arrived through the rejection of reason. As I think about the rejection of reason, a question arose in my mind for Hicks, can a Methodist be a postmodernist? The Methodist Doctrine is formed under the banner of John Wesley and The Wesleyan Quadrilateral. This framework for theological understanding uses Scripture, Tradition, Reason, and Experience as its four sources of authority to inform and ground a Christian’s beliefs and subsequent practices. If Methodists believe in reason, how does one fit in the postmodern conversation? I am also reminded of another tremendous theological reformer who comes to mind from weeks past Bebbington, and his writing, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. Bebbington introduces us to another quadrilateral of conversionism, activism, biblicism, and crucicentrism. He cites Evangelicalism’s evolution into the 18th and 19th century being shaped admittedly by the influences of John Wesley and George Whitefield. Bebbington also credited evangelicalism’s role in social causes but also put a mirror up against modernity and how Evangelicalism diversified in its approach to social and cultural change.
A point of conflict I took note of was when Hicks, a liberal arts professor at Rockford College, made a correlation between Postmodernists and those in the political sphere. He observes that postmodernists are monolithically Left-wing in their politics [6] Hicks’s position is not without skepticism or scrutiny. One person taking exception to this is Scott Sumner, a professor at Bentley College and a noted blogger. In a blog titled Postmodernism is not an inherently left-wing ideology, Sumner rebuffs, This is also my view; the postmoderns are philosophically right about truth and they are wrong about politics. [7]
Sumner later concluded that what happened was the result of cultural wars. Giving a closer look, he goes on to say, The second cultural war is . . . between those who see modern liberal society as vitally flawed (the people handily lumped together as ‘postmodernists’) and typical left-wing Democrat professors like myself, people who see ours as a society in which technology and democratic institutions can, with luck, collaborate to increase equality and decrease suffering. [8]
As Sumner speaks of collaboration, I gave thought to a few questions:
- Is postmodernism a strategic tool for leftist ideology?
- Can postmodernism peacefully coexist with a functioning democratic society?
- What does collaboration really look like?
[1] Stephen R.C. Hicks, Explaining Postmodernism, Skepticism and Socialism from Rousseau to Foucault. Orlando, FL: Ockham’s Razor Publishing, 2014
[2] The Atlas Society, The Postmodern Assault on Reason. Accessed March 18,2025. https://www.atlassociety.org/post/the-postmodern-assault-on-reason
[3] Ibid.
[4] Ibid.
[5] Hicks, 22-23.
[6] Hicks, 84.
[7] Sumner, Scott, Postmodernism Is Not An Inherently Left Wing Ideology. Accessed March 18, 2025, https://www.econlib.org/postmodernism-is-not-an-inherently-left-wing-ideology/
[8] Sumner, Scott, Postmodernism Is Not An Inherently Left Wing Ideology. Accessed March 18, 2025, https://www.econlib.org/postmodernism-is-not-an-inherently-left-wing-ideology/
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Daren Jaime
11 responses to “Postmodernism and Questions”
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Hi Daren,
From a Pastor’s perspective, how can Christians effectively balance the use of human reason as a God-given tool while ensuring that divine revelation remains the ultimate foundation for truth?
Hi Shela! Reason takes several things such as thinking capacity, the ability to question, the use of discernment to name a few. That being said, reason can never be the highest authority- that is scripture. Reason and revelation can walk hand in hand but not as equals from my view.
Daren, I appreciate you pointing out the tension between Hicks’s assertion that postmodernists are predominantly left-leaning and Scott Sumner’s counterpoint that postmodernism is not inherently tied to leftist politics but rather reflects broader cultural conflicts. Given your reflections on the Wesleyan Quadrilateral and Bebbington’s analysis of Evangelical influence on cultural change, how do you think Christian traditions that value reason, experience, and activism might uniquely navigate or mediate the clash between postmodern skepticism and democratic collaboration? In other words, is there a space for Christians to act as bridge-builders within this polarized cultural landscape shaped by postmodern thought? If so, how?
Hey Chad, I love your question. It’s complex and thought-provoking. Here’s my thought: Postmodernism values a personal narrative. We, as Christians, have the gift of witness and testimony. Christians who embrace and share people’s lived experiences while remaining rooted in Scripture can potentially forge relational bridges. Our testimonies have power when shared authentically, even for skeptics.
Remaining anchored in the authority of Scripture is necessary for the Wesleyan principle of Scripture. We often beat people over the head in this way, but when Scripture is not wielded as a weapon but told as a story that points towards the redemptive revelation of reality, it could also serve as a bridge.
Another possibility is humility and reason. Rather than avoiding and withdrawing from dialogue, Christians can be better witnesses by having a reasoned faith that embraces listening. This should be complimented by wise speaking. Reason can be a tool for building mutual understanding while still pointing towards truth.
Hi Daren, I’ve had similar thoughts on philosophy! I appreciated your perspective, “I am just peering into someone else’s thinking.” Since I read your blog prior to writing mine, this was helpful for me in reading and writing this blog! Thank you.
Hey Kari! Thank you. This was a mind stretching week for sure. Phiolosophy was not my favorite course of study.
Hi Daren, I also thought about the Wesleyan Quadrilateral. With regard to your questions, it seemed like Hicks was positioning postmodernism as a tool for left-wing ideologies. But two things can be true at the same time and postmodernism seems to have highlighted social issues that the church once grasped but let go to government. Seems like a sprinkle of postmodern thoughtways helps us reclaim the issues of Jesus eg noticing and caring for the marginalized.
Hey Julie- Absolutely—Great thought. I will add while Hicks critiques postmodernism as a pathway towards leftist ideology, there is truth in the fact that some postmodern emphases—like amplifying marginalized voices—can actually align with the heart of Jesus’ ministry. If approached with discernment, some postmodern thought can challenge the Church to re-engage with justice, compassion, and the lived experiences of those often overlooked. Using the Wesleyan principle of Scripture as an authority and anchor while remaining open to truths that call us back to our Christian commitments can also be fruit bearing.
Hi Daren, I like your questions. Personally, I like people collaborating at work. It usually results in a better outcome than someone working in isolation. How might people on opposite ends of any topic, postmodernism today or something else tomorrow can really come together if only their absolutes are important?
Hi, Daren, you remained me of a philosophy class that the instructor gave me the option to withdraw. I guess I probably ‘argued’ instead of ‘reason.’ This reading was difficult for me as well. Thank you for I learn from your postings as well.
Hi Diane! This is the equivalent to a cultural stalemate.
Through a pastoral lens i am reminded of John 1:14, Jesus is described as being “full of grace and truth.” He doesn’t sacrifice one for the other. He embodies both.
We can embrace both but humility, empathy and tolerance must give way.