🕊️ An Ethical Vow to the Doctorate

By Werner Francis Schultze, @Novus Tempus

Introduction:

In a world where academic titles are often traded as symbols of status, I wish to recall another, perhaps old-fashioned yet deeply human idea: That a doctorate is not a prize to be claimed, but a signpost on the path. A reflection of responsibility – toward thought, toward truth, toward the human condition.

What follows is not an application. Not self-congratulation. But an inner vow: A quiet affirmation of the dignity of inquiry, and of the necessity to give form to what is essential.

History, as a Mirror of the Present

The progress of a societal epoch is reflected in its willingness, to confront its self-image of the present -with the mirror of historical past. As the substratum of this reflection, the fundamental question arises: to what extent has a developmental process fulfilled the claim of a mature, pedagogically guided progression?

With dismay, one observes the emergence - especially since the beginning of the 21st century - of a debate culture that not only diverges from the ideals and conventions of past times, but also loses its moral foundation. This tendency is taking on disturbing dimensions, perceived with a sense of ominous apprehension. The quality of civic expertise is fading, increasingly subjected to unethical persecution - up to, and including, existential threats - either already enacted, or contemplated in broader terms - bearing a resemblance to inquisitorial acts of past epochs.

The shift in debate culture, alongside the treatment of expertise and critical voices, exposes alarming parallels to historical patterns - parallels that must not only be contemplated, but critically examined with vigilant awareness.

A historical reassessment of debate cultures, as well as the procedures and norms that underpin the understanding of modern science, inevitably leads to an inquiry - particularly within Europe - into those epochs that, after the "dark phase," unfolded their light.

„I take thinking seriously – but not the surrounding theatre. “

Not False! – On Truth, Science, and the Culture of Certification

An illustrated prelude by Novus Tempus:

What is science allowed to accomplish – and what is it not? A thought between philosophy, humour, and seriousness.

Truth is not a certificate. Science is not a dogma. And yet, in an era where papers seem to triumph over principles, it is worth taking a brief look at what we call "not false" - with a smile and a serious undertone at the same time. Science is no oracle of truth - yet what it expresses remains, at the very least, verifiable. And yet, we have ended up in a world where certificates rule over everything.

Welcome to Novus Tempus.

“A species that does not confront its past — and thus its sociocultural and political developments — is doomed to remain trapped and to repeat the transgressions of bygone epochs. “

Reflection on the Ethos of Enlightenment

Since antiquity, scholars have examined the state and the forms of government within their civil societies with a critical eye. Building upon Aristotelian reflections, Polybius of Megalopolis expanded the theory of constitutions and the cyclical transformation of political orders - placing particular emphasis on moral decay and the abuse of power: as driving forces behind the instability of states.

Subsequent written elaborations of this thought led, in particular, to the disrepute of the Italian political philosopher Niccolò Machiavelli in the eyes of the authorities of his time. After being exiled by the Medici, an influential Italian dynasty, Machiavelli composed the treatise – Discorsi sopra la prima deca di Tito Livio – which would become his most influential political work.

In this work, he emphasised the importance of historical analysis as a means of anticipating political developments and responding to crises in due time. His reflections drew upon the concept of the constitutional cycle and laid the foundation for a realistic and pragmatic view of power and politics—one that continues to resonate to this day.

Machiavelli encountered resistance in other spheres of power as well – the Catholic Church placed his writings on the Index of Forbidden Books and denounced them as “the work of the devil.”

The period following the collapse of the Western Roman Empire in 476 AD is commonly referred to as the Early Middle Ages, spanning roughly until the year 1000. Earlier historiographies often characterised this era as the “Dark Ages” of Europe - primarily due to a perceived decline in education and a general cultural regression.

With the disintegration of centralised Roman structures, Europe experienced profound political and social upheavals. The once unified administration of the Roman Empire gave way to a patchwork of kingdoms and tribal territories. During this period, Christianity gained increasing influence and emerged as the dominant religious force across Europe. The Church assumed administrative and educational responsibilities in many regions - roles that had previously been the domain of state institutions. Monasteries became important centres of learning and knowledge preservation, where ancient texts were copied and studied.

But!!!

For large segments of the population and across social strata, the decline in literacy marked a profound loss – particularly, in terms of independent thought.

It was precisely this condition that enabled the Church to assert dogmatic narratives, as access to knowledge was limited to a small, educated elite. Religious and political authorities were questioned less frequently, since knowledge was no longer acquired through personal reading - such as the study of ancient texts or the Bible - but rather mediated: often with an underlying agenda.

Despite these efforts, access to education and written knowledge remained limited - especially in comparison to antiquity. Literacy rates declined, and intellectual life became largely confined to ecclesiastical institutions. Yet even within the Early Middle Ages, significant societal developments began to take shape:

Political Transformations:

The Frankish Kingdom under Clovis I, and later under the Carolingians, emerged as the dominant power in

Western Europe, laying the foundations for what would become the Holy Roman Empire.

Cultural Synthesis:

The merging of Roman, Christian, and Germanic traditions gave rise to a new cultural identity within Europe.

Mission and Christianisation:

The spread of Christianity into previously pagan regions promoted cultural cohesion and contributed to the

establishment of shared values

Although the Early Middle Ages brought with it numerous challenges, including the decline of urban centres and trade networks, it nonetheless laid crucial foundations for the later cultural and scientific flourishing of the High Middle Ages - an era that would go on to shape the sociocultural trajectory of Europe, and ultimately culminate in the Age of Enlightenment of the 18th century. Among its key figures were René Descartes, John Locke, Jean-Jacques Rousseau, and Immanuel Kant.

The Enlightenment as a Countermovement to “Darkness”

Driven by precisely this historical condition, the Enlightenment emerged as a revolution of thought - not merely in a philosophical sense, but also in a very concrete societal one:

Literacy and Education for a Broader Population

More people were able to acquire knowledge independently.

The “Torch of Light” as a Symbol

This metaphor is deeply rooted in cultural consciousness:

1. “Bringing light into darkness” = knowledge against ignorance

2. “Enlightenment” = intellectual awakening

3. “Torch of reason” = science and insight against dogma!

The term “Enlightenment” is no coincidence - it defines itself through what had previously been lacking: the light of knowledge in opposition to the darkness of ignorance!

A notable aspect within this discourse is the “Counter-Enlightenment”, which did not fundamentally oppose the light in the sense of Enlightenment, but rather advocated for a regulated and respectful transmission of knowledge.

The Counter-Enlightenment refers to an ideological movement that critically engaged with the principles of the Enlightenment. While the Enlightenment emphasised reason, individualism, and universal values, proponents of the Counter-Enlightenment highlighted the importance of tradition, community, and cultural diversity. This movement was not directed solely against Enlightenment ideals; rather, it sought ways to develop knowledge and to discuss it respectfully, within the framework of academic discourse.

Within this context, the first frameworks began to emerge regarding methodological structures intended to shape scholarly exchange. The focus lay in the intention to foster a respectful dialogue – through the exchange of ideas and the recognition of differing perspectives. This attitude remains foundational to academic discourse to this day: it demands not only critical reflection, but also the willingness to acknowledge difference as a productive element of shared insight.

In summary:

The Counter-Enlightenment was not merely reactionary, but in many cases understood itself as a corrective - a force, seeking to protect the Enlightenment from its own excesses: from hyper-rationalism, the dogma of progress, or the uprooting of the individual. Its central concern was the methodology of knowledge formation; it laid the groundwork for early frameworks of debate and scientific discourse. Thinkers such as Edmund Burke, Joseph de Maistre, Justus Möser, and later also Carl Schmitt and Odo Marquard, emphasised the importance of cultural embeddedness, gradual development, discursive rules, and emotional intelligence in dealing with knowledge and society.

While the Enlightenment centred itself on “reason”, the Counter-Enlightenment emphasised that such reason must be socially embedded, historically evolved, and dialogically conveyed – not as an abstract ratio, but as something rooted in a discourse grounded in reciprocity and respect. Through conscientious engagement with truth and a thoughtful dialogue across differences – embedded within a cultural, intellectual, and human ethos – knowledge was understood as a living process. In a sense, the Counter-Enlightenment represented the first attempt to establish a regulating instance for the handling of knowledge – not through formal codices, but by emphasising tradition, social rootedness, and a culture of thoughtful debate.

A stance such as the one described by Isaiah Berlin or Peter Sloterdijk: not regressive – in the context of a civilisational degeneration of discourse – but rather a warning against uprootedness and hubris; a reflective instrument against the arrogance of pure rationalism. Ultimately, the Counter-Enlightenment was not an enemy of reason, but its socially embedded reflection. It served as a corrective, highlighting the limitations of a decontextualised ratio – not in order to destroy it, but to place it on a sustainable foundation of cultural embeddedness and dialogical understanding.

A Plea for Responsibility, Depth, and Truthfulness

It embodies the central ideals of the Enlightenment – the autonomy of thought, the commitment to self-examination, and the dignity of the word over the title. At the same time, it is permeated by an attitude of humility and moderation, by the recognition of cultural and historical embeddedness, and by the understanding that respectful discourse is a prerequisite for true insight. My commitment is not directed against the title itself, but against its misuse and fetishization.

The Vow

I do not seek a title to be elevated –

but bow in reverence to the dignity of thought.

I do not long for a medal, but for a vessel

in which the essence of my conviction may gather,

find shape, and bear testimony –

not for a fleeting moment of recognition,

but for a life in responsibility.

The doctorate – as I understand it –

is no shield, but a mirror.

No possession, but a vow:

to meet the world with an awakened mind

and an open heart,

and to offer it a response.

If I pursue research, it is not to shine,

but to come to insight.

If I commit my thoughts to writing, it is not to impress,

but to give form to what is essential.

And should a title stand at the end,

let it not be an ornament,

but a quiet affirmation

that thinking – when it rises from depth –

deserves its own form.

Not for the sake of the title –

but in service of that

which allows us as humans to walk upright:

the sincere endeavour to seek truth

and to bring goodness into the world.

Footnote:

This vow arose from a deeper reflection on the question of what value an academic degree – particularly the doctorate – holds in today’s world. It expresses an attitude that does not judge a person by rank, but by the authenticity of their words. It was written as an inner compass for the Novus Tempus blog and stands as an invitation to quiet reflection.

Final Remarks:

The Constitutional Cycle and the System Dynamics of the Scientific Enterprise

The constitutional cycle demonstrates that any order, if left without conscious counterbalance, ultimately succumbs to its own corruption. This cyclical dynamic applies equally to the scientific enterprise, where the absence of critical reflection can lead to the concentration of power and the entrenchment of dogma.

David Easton, one of the most influential political scientists of the 20th century, viewed political systems as open, dynamic structures that remain stable only through mechanisms of self-correction. Likewise, scientific institutions are susceptible to structural erosion when they:

Prioritize dogmatic certainties over critical reflection
Value status and authority above the pursuit of truth
Allow power interests to undermine the freedom of research

For science to remain vibrant, open spaces for discourse must be preserved, a diversity of perspectives must be embraced, and critique must be understood as an integral and productive part of the process of knowledge generation. Only a dynamic interplay between scientific structures and critical self-reflection can prevent long-term degeneration.

I personally vouch for the accuracy and quality of my expression.

Novus Tempus