Category Archives: Metaphysics

Saulinism?

Metaphysics, Philosophy

I was talking with a good friend of mine last night about “organized” atheism and why we both distance ourselves from it.

For me, the problem with atheism does not lie in the incorrectness of the belief it professes. If you were to make a list of the average atheist’s professed disbeliefs, my list of disbeliefs would match it, check for check. I am especially in agreement with atheists in their disgust with the Fundamentalist “God”. On my list that box is checked twice and starred.

Where I find atheists lacking is in their philosophical complacency. The atheist’s checklist of disbeliefs is too short, and it doesn’t grow. That’s fine if the question of God’s existence bores you and you have other things to think about. That is just a non-theism: non-concern for the question. I also respect anti-Fundamentalism, though I question the choice of philosophy as weapon in that battle.

But what about these “militant” atheists who furiously check and re-check the same three boxes? I believe they actually help Fundamentalists by treating the Fundamentalist theology as the last word on faith, when it is not even the first. Fundamentalism is not religion taken to an extreme, it is failure of religion to begin.

Here is what I’d like to convey to the tiny handful of urgent truly philosophical atheists: There is no single belief in God, and so there cannot be a single disbelief in God.

Being an atheist is necessarily harder than being a theist, because you must understand a belief before you can refute it. To do the job right, an atheist must not only able to enter the belief (or at least its conceptual space) in order to understand it. This “entry” is the nature of authentic theisms, and if you do not know what I am talking about, you have some basic learning to do before you can get going. Then the atheist must find the way back out this belief. Finally, he must be able to draw a map of that path from entrance to exit. This atheism is difficult and respectable.

Here is an outline of an atheism I could respect: this atheism would industriously hunt down every existing conception of God in order to understand and destroy it. Once it destroyed every existing conception it would then turn its attention to anticipating every future conception, in order to prevent its birth if not its conception.

Let’s give this atheistic discipline a name: Saulinism.

But do remember: it is easier to get in than to get out — especially once you know the difference between in and out.

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P.S. Or make it pretty.


Dialectic is dialectic is dialectic

Metaphysics

Latour: “If there really is one thing that materialism has never known how to celebrate, it is the multiplicity of materials, that indefinite alteration of the hidden forces that enhance the shrewdness of those who explore them.”

For some time I’ve suspected that Marx failed to really turn Hegel upside-down. He just exchanged the contents within the same container. The container itself — idealism — was just emptied of mind-concepts and filled with matter-concepts. However, with Marx as with Hegel “All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made.”

The idea of a mind and the idea of a brain are both ideas. One who thinks of brains but does not interact with and allows stubbornly surprising real brains to intrude the idea of brains, has taken zero steps toward realism, however intensely one has thought those steps through and however vividly one has pictured the reality at which we must arrive. Perhaps a little more surprisingly, the same is true even of one’s own mind…

If you succeed in failing to do this, your prize is the entire universe. Then you can say:

Receive thy new Possessor: One who brings
A mind not to be chang’d by Place or Time.
The mind is its own place, and in it self
Can make a Heav’n of Hell, a Hell of Heav’n.

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Here is the passage leading to this quote…

Continue reading Dialectic is dialectic is dialectic →

Thoughts on ethics

Ethics, Metaphysics

An ethic supports a particular ethos. Behavior is judged ethically according to the ethos promoted or undermined. Ethics is relative.

Morality transcends ethics, and judges ethos and ethics.

According to this view, it is possible in principle to be ethically immoral by participating in bad ethos.

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Relativists believe morality is an illusion produced by ethical provincialism.

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Some kind of analogue exists here:

ethics : morals = phenomenon : noumenon

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My three most fundamental ethical principles:

  1. Listen to appeals.
  2. Keep your promises.
  3. Repent when you err.

Chord: mind over matter

Chord, Metaphysics

Some quotes on the theme of divorce of mind and matter:

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Arthur Eddington:

I am standing on the threshold about to enter a room. It is a complicated business. In the first place I must shove against an atmosphere pressing with a force of fourteen pounds on every square inch of my body. I must make sure of landing on a plank travelling at twenty miles a second round the sun — a fraction of a second too early or too late, the plank would be miles away. I must do this whilst hanging from a round planet head outward into space, and with a wind of aether blowing at no one knows how many miles a second through every interstice of my body. The plank has no solidity of substance. To step on it is like stepping on a swarm of flies. Shall I not slip through? No, if I make the venture one of the flies hits me and gives a boost up again; I fall again and am knocked upwards by another fly; and so on. I may hope that the net result will be that I remain about steady; but if unfortunately I should slip through the floor or be boosted too violently up to the ceiling, the occurrence would be, not a violation of the laws of Nature, but a rare coincidence. Verily, it is easier for a camel to pass through the eye of a needle than for a scientific man to pass through a door. And whether the door be barn door or church door it might be wiser that he should consent to be an ordinary man and walk in rather than wait till all the difficulties involved in a really scientific ingress are resolved.

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Hannah Arendt:

…While world alienation determined the course and the development of modern society, earth alienation became and has remained the hallmark of modern science. Under the sign of earth alienation, every science, not only physical and natural science, so radically changed its innermost content that one may doubt whether prior to the modern age anything like science existed at all. This is perhaps clearest in the development of the new science’s most important mental instrument, the devices of modern algebra, by which mathematics “succeeded in freeing itself from the shackles of spatiality,” that is, from geometry, which, as the name indicates, depends on terrestrial measures and measurements. Modern mathematics freed man from the shackles of earth-bound experience and his power of cognition from the shackles of finitude.

The decisive point here is not that men at the beginning of the modern age still believed with Plato in the mathematical structure of the universe nor that, one generation later, they believed with Descartes that certain knowledge is possible only where the mind plays with its own forms and formulas. What is decisive is the entirely un-Platonic subjection of geometry to algebraic treatment, which discloses the modern ideal of reducing terrestrial sense data and movements to mathematical symbols. … Yet even more significant than this possibility — to reckon with entities which could not be “seen” by the eye of the mind — was the fact that the new mental instrument, in this respect even newer and more significant than all the scientific tools it helped to devise, opened the way for an altogether novel mode of meeting and approaching nature in the experiment. In the experiment man realized his newly won freedom from the shackles of earth-bound experience; instead of observing natural phenomena as they were given to him, he placed nature under the conditions of his own mind, that is, under conditions won from a universal, astrophysical viewpoint, a cosmic standpoint outside nature itself.

…With the rise of modernity, mathematics does not simply enlarge its content or reach out into the infinite to become applicable to the immensity of an infinite and infinitely growing, expanding universe, but ceases to be concerned with appearances at all. It is no longer the beginning of philosophy, of the “science” of Being in its true appearance, but becomes instead the science of the structure of the human mind.

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Jorge Luis Borges:

Like all men of the Library, I have travelled in my youth: I have wandered in search of a book, perhaps the catalogue of catalogues; now that my eyes can hardly decipher what I write, I am preparing to die just a few leagues from the hexagon in which I was born. Once I am dead, there will be no lack of pious hands to throw me over the railing; my grave will be the fathomless air; my body will sink endlessly and decay and dissolve in the wind generated by the fall, which is infinite.

Constitution of “who”

Ethics, Judaism, Metaphysics, Politics, Pragmatism, Synesis

Peirce’s pragmatic maxim: “In order to ascertain the meaning of an intellectual conception one should consider what practical consequences might conceivably result by necessity from the truth of that conception; and the sum of these consequences will constitute the entire meaning of the conception.”

William James translated this maxim into American, asking of propositions: “What’s the ‘cash value’ of this belief?”

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If the pragmatic maxim is applicable to human beings, the meaning of “who” is determined by all the practical consequences a person can have. Not all people have related to other people in all possible ways, so “who” has a profoundly different meaning, depending on who says the word.

For me, the decisive question is this: How many ways has one been taught?

To be informed of a fact us one kind of learning.

To be trained in a skill is another kind of learning.

But to experience a change in your worldview under the influence of another mind — to experience a deep transfiguration of reality itself — is a kind of learning which invests the word “who” with meaning, mystery and infinite potential.

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A face is a gate.

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It might be productive to re-ask these questions from a pragmatic angle:

  • What kind of being is specifically human being?
  • What is the basis of ethics? What is ‘ought’?
  • How ought a person relate to other people?
  • How ought a person being relate to things in the world, and how should it differ from relationships with people?
  • How ought a human being relate to realities which stand beyond the limits of his understanding?

Analytic dialectic and synthetic dialectic

Ideas, Metaphysics, Philosophy, Pragmatism, Taoism

Two forms of dialectic can be distinguished. They have different characters and different trajectories.

Synthetic dialectic moves toward monism.

  • Synthetic dialectic is reductionistic.
  • Its method  is to uncover and cancel contradictions in antitheses which preserve irrelevant, complicating and inhibiting distinctions.
  • Synthetic dialectic has a passionate and destructive character. It tends to destroy complex structure and release energy.
  • Synthetic dialectic tends to decrease the total number of categories as well as the quantity and complexity of relationships connecting these categories, while increasing the scope of the remaining categories.
  • Synthetic dialectic is experienced as liberation from de-centering illusions — oppressive notions that alienate a person from himself, prevent him from living according to his own experience and judgment, and which oblige him to live according to the experiences and judgments of others.
  • The thrust of synthetic dialectic is to detect the irrelevance and invalidity of alien claims and to reject them on that basis.
  • Whether idealistic or materialistic, synthetic dialectic attempts to finally subsume all being under a single, universal ontological category, or a monad. This category is understood to be basis of truth. Thinking from other bases is at best provisional and at worst, false.
  • Synthetic dialectic can appear absolutist, and often succumbs to absolutism.
  • Synthetic dialectic strengthens the will, but weakens the intellect.
  • Synthetic dialectic synthesizes — “puts together” — broader, more universal categories. Fewer and fewer particularities are perceived in their particularity, but are taken as generalities, types or manifested principles and are treated according to their abstract intelligible character. Anomalous particularities are disregarded as irrelevant.

Analytic dialectic moves toward pluralism.

  • Analytic dialectic is antireductionistic.
  • Its method is to uncover and cancel contradictions in antitheses which project unnecessary, simplistic and unproductive equivalencies.
  • Analytic dialectic has a moderating and constructive character. It tends to consume energy generating structures of increasing complexity.
  • Analytic dialectic tends to increase the total number of categories and the quantity and complexity of relationships connecting them, while decreasing the scope of each categories.
  • Analytic dialectic discovers diversity within apparent equivalency. It looks for failures to detect relevant distinctions made by other people, due to the crudeness of one’s own schema. It discovers both new distinctions and new, valid, obligating claims from others.
  • The thrust of analytic dialectic is to detect the relevance and validity of alien claims and to affirm them.
  • Analytic dialectic attempts to understand multiple, overlapping ontological existences in all being, which permits the understanding of diverse, valid and finite perspectives. The ground of being is understood as an engulfing infinity, to which human beings relate in finite terms.
  • Analytic dialectic can appear relativist, and often succumbs to relativism.
  • Analytic dialectic strengthens the intellect, but weakens the will.
  • Analytic dialectic scrutinizes broad, universal categories and analyzes — “loosens them up” — into finer categorizations more capable of doing justice to “particularities in their particularity”. Particularities are still treated according to their intelligible character, but intelligibility is obligated to answer to the truth of particulars and to accommodate them.

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Both forms of dialectic are necessary to human life. Neither is intrinsically good nor intrinsically bad. The question is one of context and dynamic balance.

Somethingness

Ideas, Metaphysics

Blindness conceals itself behind nothing.

Nothing is there, but nothing is missing. Nothing is seen, but more importantly, nothing is not seen.

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Contrast disrupts nothingness and brings somethingness into existence to us.

Presence in the midst of absence and absence in the midst of presence are equally capable of disrupting nothingness.

But presence in the midst of presence and absence in the midst of absence are nothing.

Same against same means nothing. White against white and black against black have the same effect.

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We are blind to time because we are always inside time and never not inside it.

We are blind to space because we are always inside space and never not inside it.

We are blind to spirit because we are always inside spirit and never not inside it.

Yet we sense that there is an outside. Who knows how we sense it, or what such an outside could be?

And who knows what else we are inside and cannot conceive of not being inside?

Metaphysical pluralism

Ideas, Metaphysics

For whatever reason, I’ve found myself reading books by professed materialists (Santayana, Geertz, Langer). A couple of years ago that would have been grounds for dropping the book immediately, but now I’m approaching it phenomenologically: Anchor your work in whatever metaphysic you like if you need to — as long as I am able to bracket that metaphysic and still find validity in what you’ve built upon it.

If I am going to take a philosophy seriously that philosophy must be capable of standing on any base, and of standing on no base, and of standing on all conceivable bases simultaneously. Taking a philosophy seriously means its ideas eventually might be accepted and integrated into my own body of understanding, as opposed to being  regarded as an intellectual sickness to diagnose or an alien artifact to observe externally as “someone else’s”. Taking a philosophy seriously means it might deeply influence my own way of seeing the world.

When a person confesses faith in a particular metaphysic or seems intent on eliminating metaphysics altogether it makes me suspicious, but that suspicion is only grounds for caution, not rejection.

Iridescent irritants

Fables, myths & parables, Metaphysics, Phenomenology

Some random notes on the inner topology of oysters…

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A pearl is an inside-out oyster shell.

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An oyster coats the ocean with mother-of-pearl.

Outside the shell is ocean, inside the pearl is ocean.

Between inner-shell and outer-pearl is slimy oyster-flesh, ceaselessly coating everything it isn’t with mother-of-pearl.

It is as if the flesh cannot stand anything that does not have a smooth, continuous and lustrous surface. We could call the flesh’s Other — that which requires coating — “father-of-pearl”.

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Every pearl is an iridescent tomb with an irritant sealed inside. We love the luster of the outer coat, but inside is what was once known as filth.

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We could also think of the oyster shell as the fortress walls and the pearl as a prison cell.

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We make pearls of what is Other, then love what we’ve made of the Other, which is ourselves.

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We love our misunderstandings. We never cut into what we love with critique. Inside is just a grain or a fragment, of interest only to other grains and fragments.

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Sometimes an alien bit of beyond gets inside one’s horizon, but it can always be explained.

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Imagine Pandora’s box as a pearl turned outside-side in upon its being opened, and Eden as an oyster’s interior turned inside-out into a pearl with Adam’s eviction.

Subject-object

Metaphysics, Phenomenology

Our minds grasp only that which is objective in form. What concerns us most, though, is subjective in form. This fundamental agony of being is the root of the best and worst religion.

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An object is that which exists side-by-side among other entities.

A subject is one who participates in a whole that wholly includes and exceeds himself.

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A person: a subject and object, who relates as an object or subject to objects and subjects.

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Both the objective and the subjective are violently reducible to the the terms of the other. One can inhabit a radically subjective world of extensionless phenomena. One can also inhabit a radically objective world as a being with emergent consciousness. Why, though?

Chord: Nietzsche’s practical metaphysics

Chord, Ideas, Metaphysics, Phenomenology, Pragmatism

The circle must be closed. — He who has followed a philosophy or a species of thought to the end of its course and then around the end will grasp from his inner experience why the masters and teachers who came afterwards turned away from it, often with an expression of deprecation. For, though the circle has to be circumscribed, the individual, even the greatest, sits firmly on his point of the periphery with an inexorable expression of obstinacy, as though the circle ought never to be closed.

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Doubt as sin. — Christianity has done its utmost to close the circle and declared even doubt to be sin. One is supposed to be cast into belief without reason, by a miracle, and from then on to swim in it as in the brightest and least ambiguous of elements: even a glance towards land, even the thought that one perhaps exists for something else as well as swimming, even the slightest impulse of our amphibious nature — is sin! And notice that all this means that the foundation of belief and all reflection on its origin is likewise excluded as sinful. What is wanted are blindness and intoxication and an eternal song over the waves in which reason has drowned!

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A few rungs down. — One level of education, itself a very high one, has been reached when man gets beyond superstitious and religious concepts and fears and, for example, no longer believes in the heavenly angels or original sin, and has stopped talking about the soul’s salvation. Once he is at this level of liberation, he must still make a last intense effort to overcome metaphysics. Then, however, a retrograde movement is necessary: he must understand both the historical and the psychological justification in metaphysical ideas. He must recognize how mankind’s greatest advancement came from them and how, if one did not take this retrograde step, one would rob himself of mankind’s finest accomplishments to date.

With regard to philosophical metaphysics, I now see a number of people who have arrived at the negative goal (that all positive metaphysics is an error), but only a few who climb back down a few rungs. For one should look out over the last rung of the ladder, but not want to stand on it. Those who are most enlightened can go only as far as to free themselves of metaphysics and look back on it with superiority, while here, as in the hippodrome, it is necessary to take a turn at the end of the track.

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One should not be deceived: great spirits are skeptics… Strength, freedom which is born of the strength and overstrength of the spirit, proves itself by skepticism. Men of conviction are not worthy of the least consideration in fundamental questions of value and disvalue. Convictions are prisons. Such men do not look far enough, they do not look beneath themselves: but to be permitted to join in the discussion of value and disvalue, one must see five hundred convictions beneath oneself — behind oneself … A spirit who wants great things, who also wants the means to them, is necessarily a skeptic. Freedom from all kinds of convictions, to be able to see freely, is part of strength … Great passion, the ground and the power of his existence, even more enlightened, even more despotic than he is himself, employs his whole intellect; it makes him unhesitating; it gives him courage even for unholy means; under certain circumstances it does not begrudge him convictions. Conviction as a means: many things are attained only by means of a conviction. Great passion uses and uses up convictions, it does not succumb to them — it knows itself sovereign…

Blind to darkness

Ethics, Hermeneutics, Holarchy, Metaphysics, Philosophy, Taoism

A question can be seen as a kind of intellectual darkness waiting to be illuminated by an answer.

Philosophy is not about illuminating darkness. It is about turning one’s head and making visible new regions where darkness and light can exist to one who asks and answers. It is about discovering new questions one has never thought to ask. And when the answers change the character of one’s spontaneous (pre-interpreted) lived existence — when the changes are authentically subjective, meaning the change is experienced as a transfiguration of the world (as opposed to a modification of one’s psychological attributes or one’s opinions about this or that fact, however fundamental that fact is) — philosophy crosses over its line into religion.

Where the sciences answer darkness with light, religion answers with vision questions philosophy raises from blindness.

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As long as a science or philosophy does all its own asking and answering it remains sterile. Fertility requires otherness.

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The best seem to speak only to their own kind. Nobody else understands them.

What is the cause of this, and what is the effect? Nobody understands because nobody wishes to understand. But, maybe the wish to understand has never been awakened simply because they haven’t been asked to understand. For sure, the wish to understand doesn’t want to wake up — but who ever thanks someone for waking them when they’re trying to sleep?

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Calling someone a scientist’s scientist or an artist’s artist or a musician’s musician — this is usually considered a complement. I hope someday soon it will be considered a devastating criticism.

Are there any poets left who are not poet’s poets?

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Collective solipsism is not much better than individual solipsism.

There are even forms of collective solipsism that encourage individual solipsism.

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Years ago I knew someone who insisted that there is no essential difference between the understanding of a technical manual and understanding a poem.  This failure to distinguish between different orders of understanding makes knowing what a self is impossible. It reduces subjectivity to psychological terms — that is, it forces subjectivity into objective thought-forms. This failure always has a peculiarly moral character — it seems to originate in need rather than incapacity. Perhaps it originates in the fear of a need.

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Sight knows only what is visible. Experience knows only what has been experienced.

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Negation does not produce the negative. If negation is possible, the negative is already gone. Philosophy has already occured and cannot be undone. Innocence is irretrievably lost.

Samsara

Hermeneutics, Metaphysics, Phenomenology

The modern confusion of objective knowledge with knowledge in general causes us to reject knowledge we cannot account for in objective terms. Or worse, it leads us to reject knowledge in general in order to legitimize our non-objective sense of life, which we cannot recognize as knowledge.

What is needed is not a choice of one or the other, but a way to relate objective knowledge to its non-objective counterpart, and this means relating to it and through it until one finally apprehends its ground by way of comprehension of its forms.

This does not happen on the terms of objectivity. There is a rejection of a kind in regard to objective knowledge, but what is rejected is not objectivity, but its apparent fundamental nature.

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(The question must be answered empirically, but the answer won’t be empirical.)

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The world is not a deception. The deception lies in what the world is taken to be. If the world is taken at face value, acceptance or rejection of what has been taken is equally meaningless: one has been taken.

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Scientism — science as metaphysic — is a species of fundamentalism. Fundamentalism is the locked foyer of genuine religion. The solution is not to annihilate the foyer door, but to unlock it. To unlock it we have to look in our hands and recognize the key as a key.

Hegel on practical transcendence

Hermeneutics, Holarchy, Metaphysics, Phenomenology, Philosophy

Hegel’s introduction to Phenomenology of Mind contains a description of what I have been calling practical transcendence:

This dialectic process which consciousness executes on itself — on its knowledge as well as on its object — in the sense that out of it the new and true object arises, is precisely, what is termed Experience. In this connection, there is a moment in the process just mentioned which should be brought into more decided prominence, and by which a new light is cast on the scientific aspect of the following exposition. Consciousness knows something; this something is the essence or is per se. This object, however, is also the per se, the inherent reality, for consciousness. Hence comes ambiguity of this truth. Consciousness, as we see, has now two objects: one is the first per se, the second is the existence for consciousness of this per se. The last object appears at first sight to be merely the reflection of consciousness into itself, i.e. an idea not of an object, but solely of its knowledge of that first object. But, as was already indicated, by that very process the first object is altered; it ceases to be what is per se, and becomes consciously something which is per se only for consciousness. Consequently, then, what this real per se is for consciousness is truth: which, however, means that this is the essential reality, or the object which consciousness has. This new object contains the nothingness of the first; the new object is the experience concerning that first object.

In this treatment of the course of experience, there is an element in virtue of which it does not seem to be in agreement with what is ordinarily understood by experience. The transition from the first object and the knowledge of it to the other object, in regard to which we say we have had experience, was so stated that the knowledge of the first object, the existence for consciousness of the first ens per se, is itself to be the second object. But it usually seems that we learn by experience the untruth of our first notion by appealing to some other object which we may happen to find casually and externally; so that, in general, what we have is merely the bare and simple apprehension of what is in and for itself. On the view above given, however, the new object is seen to have come about by a transformation or conversion of consciousness itself. This way of looking at the matter is our doing, what we contribute; by its means the series of experiences through which consciousness passes is lifted into a scientifically constituted sequence, but this does not exist for the consciousness we contemplate and consider. We have here, however, the same sort of circumstance, again, of which we spoke a short time ago when dealing with the relation of this exposition to scepticism, viz. that the result which at any time comes about in the case of an untrue mode of knowledge cannot possibly collapse into an empty nothing, but must necessarily be taken as the negation of that of which it is a result — a result which contains what truth the preceding mode of knowledge has in it. In the present instance the position takes this form: since what at first appeared as object is reduced, when it passes into consciousness, to what knowledge takes it to be, and the implicit nature, the real in itself, becomes what this entity per se, is for consciousness; this latter is the new object, whereupon there appears also a new mode or embodiment of consciousness, of which the essence is something other than that of the preceding mode. It is this circumstance which carries forward the whole succession of the modes or attitudes of consciousness in their own necessity. It is only this necessity, this origination of the new object — which offers itself to consciousness without consciousness knowing how it comes by it — that to us, who watch the process, is to be seen going on, so to say, behind its back. Thereby there enters into its process a moment of being per se, or of being for us, which is not expressly presented to that consciousness which is in the grip of experience itself. The content, however, of what we see arising, exists for it, and we lay hold of and comprehend merely its formal character, i.e. its bare origination; for it, what has thus arisen has merely the character of object, while, for us, it appears at the same time as a process and coming into being.

 

Meliorism

Ethics, Metaphysics, Philosophy, Pragmatism

Meliorism – the belief that the world can be made better by human effort. ORIGIN late 19th cent.: from Latin melior ‘better’ + -ism .

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A selection of passages I’ve indexed in my wiki under “meliorism“:

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Thus speak and stammer: “This is my good, this I love, thus does it please me entirely, thus alone do I want the good.

I do not want it as divine law, not as a human law or a human need; it will not be a guide-post for me to over-earths and paradises.

It is an earthly virtue which I love: there is little prudence in it, and least of all any common wisdom.

But that bird built its nest with me: therefore, I love and cherish it — now it sits with me on its golden eggs.

– Friedrich Nietzsche

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A man is alive when he is wholehearted, true to himself, true to his own inner forces, and able to act freely according to the nature of the situations he is in… he is at peace, since there are no disturbances created by underground forces which have no outlet at one with himself and his surroundings. This state cannot be reached merely by inner work… The fact is, a person is so far formed by his surroundings, that his state of harmony depends entirely on his harmony with his surroundings. Some kinds of physical and social circumstances help a person come to life. Others make it very difficult.

– Christopher Alexander

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There are unhappy men who think the salvation of the world impossible. Theirs is the doctrine known as pessimism. Optimism in turn would be the doctrine that thinks the world’s salvation inevitable. Midway between the two there stands what may be called the doctrine of meliorism… [which] treats salvation as neither inevitable nor impossible. It treats it as a possibility, which becomes more and more of a probability the more numerous the actual conditions of salvation become.

– William James

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We cannot continue the idea that human nature when left to itself, when freed from external arbitrary restrictions, will tend to the production of democratic institutions that work successfully. We have now to state the issue from the other side. We have to see that democracy means the belief that humanistic culture should prevail; we should be frank and open in our recognition that the proposition is a moral one – like any idea that concerns what should be.

– John Dewey

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I’m preparing a pragmatist attack on metaphysically-grounded conceptions of morality. To make a pragmatist attack means to suspend for a moment the question of truth or falseness, and consider only the practical implications of a belief. How does a belief affect the believer’s actions? A few preliminary points:

  • When a person believes in a morality endorsed by something beyond humankind, whether God or nature, he is less likely to take personal responsibility for it. Passivity is passed off as faith: reality will take care of itself. (Someone who believes in natural rights appears to honor rights by attributing them to nature, but is he as likely to defend them as someone who values his rights but considers them vulnerable?)
  • When a person believes in a morality that is not a matter of agreement between people, but rather something that comes down from an authority higher than humankind he is less likely to take seriously the obligation to persuade other people of its truth. He is far more likely to impose it on others who are equally convinced they know the truth but are mistaken.
  • When a person believes in a morality that exists to serve a cause higher than humankind, he is less likely to consider the human consequences of his morality – neither to himself nor to others who follow his morality voluntarily or involuntarily.
  • When a person believes in a morality that is beyond human reason, his critical defenses are dismantled. If empirical observation and reason can’t tell him he is being manipulated and exploited, what can? Further, if reason is suspended, how does a person know what has overruled reason and whether it is itself valid? What is being trusted, and why? How does a person even know it is a virtue, and not a vice?
  • If a person believes morality is necessarily metaphysically grounded, if he comes to discover that metaphysics is radically mysterious and not solid and static like land but liquid like the shimmering surface of a sea he might sink into the depths of skepticism and antinomianism and never think to reach out for a human hand or listen for a human word. He will reject morality itself as false, rather than his human – his all-too-human – view of morality.

Notice the tendency here: metaphysically grounded moralities tend toward extremes of passivity and aggression.

Obviously, these points do not address the question of whether there isn’t in fact a metaphysically-grounded moral truth, despite the practical consequences. That is a separate question.

This is also not an argument against metaphysics, per se. My attack is strictly limited the use of metaphysics as a positive grounding.

Metaphysics

Etymology, Metaphysics, Philosophy

Metaphysics – the branch of philosophy that deals with the first principles of things, including abstract concepts such as being, knowing, substance, cause, identity, time, and space. ORIGIN mid 16th cent.: representing medieval Latin metaphysica, based on Greek ta meta ta phusika ‘the things after the Physics,’ referring to the sequence of Aristotle’s works [crazy!]: the title came to denote the branch of study treated in the books, later interpreted as meaning the science of things transcending what is physical or natural.

Theophanic – of a visible manifestation to humankind of God or a god. ORIGIN Old English, via ecclesiastical Latin from Greek theophaneia, from theos ‘god’ + phainein ‘to show.’

Exophanic – of revelation of the fact of beyondness. ORIGIN Greek, from exo ‘outside’ + phainein ‘to show.’

Cataphatic –  of knowledge of God obtained through affirmation. ORIGIN mid 19th cent.: from Greek kataphatikos ‘affirmative,’ from kataphasis ‘affirmation,’ from kata– (as an intensifier) + phanai ‘speak.’

Apophatic – of knowledge of God obtained through negation. ORIGIN mid 19th cent.: from Greek apophatikos ‘negative,’ from apophasis ‘denial,’ from apo– ‘other than’ + phanai ‘speak.’

Transcendent – beyond or above the range of normal or merely physical human experience. ORIGIN Middle English : from Old French transcendre or Latin transcendere, from trans– ‘across’ + scandere ‘climb.’

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My definition of metaphysics: The philosophy of that which is beyond direct experience.

Obviously, this is tricky territory. How does one think about that which is, by definition, unthinkable?  Not only is the “object” of metaphysics beyond the reach of thought (and therefore as nonsensical as sight without seeing). The possibility is raised of intellectual entities that thought cannot wrap its fingers around even the entity is sitting in the palm of its hand. The latter idea might seem complete nonsense to many… but not to the soul who has even once come to understand something initially unintelligible and subsequently discovered that not only this particular thing was illuminated with intelligibility, but the entire world has now opened out in a way inconceivable prior to the epiphany.

Until a person has undergone the epiphany of what I call practical transcendence – having an actual before and after experience of intelligibility – the tendency is to treat metaphysics strictly as thinking about objects that are beyond our knowledge. Every single metaphysical conception a thinker has is marked either with this awareness or its conspicuous absence. For all I know there are many other similar marks. This is the one I know.

Those who don’t know don’t know that they don’t know unless they actively work to discover it. Otherwise, everything you can think of is self-evidently knowable, and nothing if left over. “Give me one intelligible example of something that’s unintelligible. Just what I thought: you babble nonsense and cannot provide a single example. Why should I take this seriously?” That’s a good question!

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Things would be very different if blindness and darkness were the same thing. Light-and-knowledge analogies break down at this point. Sight sees objects in presence of light and notices darkness in the absence of light. Blindness lacks sight. It is wrong to say blindness sees nothing. Blindness does not even see nothing. For a concrete demonstration of the difference try a blind spot experiment. Really try it. Don’t just read about it.

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A cataphatic metaphysic (which posits specific knowledge of what is beyond the limits of our knowledge) and an apophatic metaphysic (which posits limits to our knowledge) is total. It separates religious dogmatism from other religious forms. Religious dogmatism is only bad when it becomes severed from a religious tradition rooted in something inconceivably deeper. A dogmatist excommunicated from a sustaining community with all its spiritual organs intact is in serious spiritual trouble. He is at risk of loving his dogma as a thing that he knows and possesses that closes him to the radical beyondness and protects him from dread.

An exophanic apophatic metaphysic and a transcendental apophatic metaphysic is also different. An expohanic metaphysic tries to acknowledge and relate all experiences that indicate beyondness, which means all perceptions, feelings, intuitions, explicit thoughts are given legitimacy as entities they are and are interrelated. An exophanic metaphysic is an ontology that sees the terminus of ontology as beyond the grasp of ontology itself.

What I am calling a transcendental metaphysic employs hermeneutic practice to find ways to expand the scope of ontology (what is often called “horizon”, not in order to demystify the beyond, but to intensify and deepen the mystery of the infinite beyond that always remains despite our human efforts. Pursuit of the infinite is divine futility.

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Metaphysics is the philosophy of the Other.

We love only what is Other; what cannot be possessed. We can possess a dogma or an apple. We cannot possess the infinite which surrounds us.

Whether you are aware of it or not, belief in the future is metaphysical, and so is belief in the past. Belief in matter is metaphysical, and so is belief in the space that extends around you. Belief in who you may someday become is metaphysical, and so are your beliefs of who you were as a child. Most of all, however, each of us is to the other is metaphysical when we accept one another as soul, as Thou, as one who lives and thinks and feels and sees, to whom we make the gassho or say “Shalom” or “Namaste“. Every soul is the whole world – vast, unique and interlapping with our own world.

Each metaphysical belief is only a symbol of Other. The Other is not reducible to any symbol nor to every symbol, for that matter.

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Thomas Kuhn, coiner that well-drained term “paradigm shift“:

When reading the works of an important thinker, look first for the apparent absurdities in the text and ask yourself how a sensible person could have written them. When you find an answer, …when these passages make sense, then you may find that more central passages, ones you previously thought you understood, have changed their meaning.

Primacy of dialogue

Hermeneutics, Metaphysics, Pragmatism

Bernstein:

… the notion of dialogue has been present from the very beginning of Gadamer’s discussion of play as the “clue to ontological explanation.”

 

When one enters into a dialogue with another person and then is carried further by the dialogue, it is no longer the will of the individual person, holding itself back or exposing itself, that is determinative. Rather, the law of the subject matter is at issue in the dialogue and elicits statement and counterstatement, and in the end plays them into each other.

A conversation or a dialogue is

a process of two people understanding each other. Thus it is characteristic of every true conversation that each opens himself to the other person, truly accepts his point of view as worthy of consideration and gets inside the other to such an extent that he understands not a particular individual, but what he says. The thing that has to be grasped is the objective rightness or otherwise of his opinion, so that they can agree with each other on the subject.

In a genuine dialogue or conversation, what is to be understood guides the movement of the dialogue. The concept of dialogue is fundamental for grasping what is distinctive about hermeneutical understanding.

… Gadamer, in his analysis of dialogue and conversation, stresses not only the common bond and the genuine novelty that a turn in a conversation may take but the mutuality, the respect required, the genuine seeking to listen to and understand what the other is saying, the openness to risk and test our own opinions through such an encounter. In Gadamer’s distinctive understanding of practical philosophy, he blends this concept of dialogue, which he finds illustrated in the Platonic Dialogues, with his understanding of phronesis. But here, too, there are strong practical and political implications that Gadamer fails to pursue. For Gadamer’s entire corpus can be read as showing us that what we truly are, what is most characteristic of our humanity is that we are dialogical or conversational beings in whom “language is a reality.” According to Gadamer’s reading of the history of philosophy, this idea can be found at the very beginning of Western philosophy and is the most important lesson to be learned from this philosophic tradition in our own time.

But if we are really to appropriate this central idea to our historical situation, it will point us toward important practical and political tasks. It would be a gross distortion to imagine that we might conceive of the entire political realm organized on the principle of dialogue or conversation, considering the fragile conditions that are required for genuine dialogue and conversation. Nevertheless, if we think out what is required for such a dialogue based on mutual understanding, respect, a willingness to listen and risk one’s opinions and prejudices, a mutual seeking of the correctness of what is said, we will have defined a powerful regulative ideal that can orient our practical and political lives. If the quintessence of what we are is to be dialogical — and if this is not just the privilege of the few — then whatever the limitations of the practical realization of this ideal, it nevertheless can and should give practical orientation to our lives. We must ask what it is that blocks and prevents such dialogue, and what is to be done, “what is feasible, what is possible, what is correct, here and now” to make such genuine dialogue a concrete reality.

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Buber:

The chief presupposition for the rise of genuine dialogue is that each should regard his partner as the very one he is. I become aware of him, aware that he is different, essentially different from myself, in the definite, unique way which is peculiar to him, and I accept whom I thus see, so that in full earnestness I can direct what I say to him as the person he is. Perhaps from time to time I must offer strict opposition to his view about the subject of our conversation. But I accept this person, the personal bearer of a conviction, in his definite being out of which his conviction has grown — even though I must try to show, bit by bit, the wrongness of this very conviction. I affirm the person I struggle with: I struggle with him as his partner, I confirm him as creature and as creation, I confirm him who is opposed to me as him who is over against me. It is true that it now depends on the other whether genuine dialogue, mutuality in speech arises between us. But if I thus give to the other who confronts me his legitimate standing as a man with whom I am ready to enter into dialogue, then I may trust him and suppose him to be also ready to deal with me as his partner.

But what does it mean to be ‘aware’ of a man in the exact sense in which I use the word? To be aware of a thing or a being means, in quite general terms, to experience it as a whole and yet at the same time without reduction or abstraction, in all its concreteness. But a man, although he exists as a living being among living beings and even as a thing among things, is nevertheless something categorically different from all things and all beings. A man cannot really be grasped except on the basis of the gift of the spirit which belongs to man alone among all things, the spirit as sharing decisively in the personal life of the living man, that is, the spirit which determines the person. To be aware of a man, therefore, means in particular to perceive his wholeness as a person determined by the spirit; it means to perceive the dynamic centre which stamps his every utterance, action, and attitude with the recognizable sign of uniqueness. Such an awareness is impossible, however, if and so long as the other is the separated object of my contemplation or even observation, for this wholeness and its centre do not let themselves be known to contemplation or observation. It is only possible when I step into an elemental relation with the other, that is, when he becomes present to me. Hence I designate awareness in this special sense as ‘personal making present’.

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Intentionality, in the language of Husserl, is the fact that every sense has its object and exists in having an object. If you don’t see something, you aren’t seeing. If you are not thinking a thought, you are not thinking. The intentionality of a human being is world. The intentionality of a friendship is not one friend within the world of the other, but rather the shared world of the friends. The world is shared (by way of co-intentionality) developed through dialogue about the world – in coming to agreements about the contents of the world. This is “seeing-with”. This is the meaning of not treating another person as an object. We want and need to be treated by our fellow-subjects as fellow-subjects.

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It in the union of the ancient Greek and Jewish traditions is the  recognition of the ultimacy of the word, from which the “material” world is articulated from the chaos of the phenomenal flux. That flux, whatever it really is, is much stranger than we know, and not in some hidden way, but right there in plain sight if we choose to see it.

I’ve thought many times that people add fantastic mystery to life, not because life is not mysterious enough for them, but to drape over life’s own mystery, which is not under our control, and is infinite in the very real sense that we can make no finite sense of it. Each of us is comfortable with what is his, less comfortable with what is ours, and filled with dread at what is nobody’s. Through dialogue, we can learn the pattern of angst and overcoming and learn deep trust in the face of dread.

Pragmatist inkling?

Ethics, Hermeneutics, Holarchy, Metaphysics, Phenomenology, Philosophy, Pragmatism

I’m beginning to suspect praxis is knowledge viewed from the inside… the essential counterpart to what is apparent when knowledge self-reflects or presents itself as knowledge. Consider this possible developmental process: 1) knowledge begins as an instinctive response to a novel situation, 2a) then the response is iterated and refined within the same and similar situations, 2b) and the refined response is demonstrated and imitated between subjects who participate in the interation and refinement process, 3) then the response is reflectively stabilized through analogies and models, and becomes a verbally communicable practice then finally 4) vocabulary is developed for the practice.

I’m sure I’ll see this in Rorty once I start him, because practically I began thinking like a pragmatist back in 2005, when I had to imitate Bernstein’s manner of thinking in order to follow him (learned the steps of his intellectual dance). That is the only way to understand philosophy as such. Since then I’ve applied Bernstein’s ideas and style to many problems – including design problems and political problems I’ve encountered at work. I’ve also found that same style of thought in Wittgenstein and the smattering of pragmatist thought I’ve read. Now I am interested in learning the vocabulary and the ethics of the pragmatist community.

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I’ve worked intensely and uninterruptedly for 40 months, to be able to say this (relatively) clearly: Hermeneutics is spiritual pragmatism. By spirit, I mean the intellect, but not the intellect that is the mental dimension of an essentially corporeal reality. Spirit is intellect acknowledged as the ground of reality.

Reading hermeneutically is navigating the author’s subjectivity by the objects of his inquiries. The real goal of hermeneutics is not to acquire facts, nor even to uncover the structure by which the author orders his factual reality, but rather to learn to think with the author through his work, and eventually to be able to approach problems as the author would approach them. Such practical knowledge cannot be transferred mind-to-mind across the membrane of individual subjectivities as reflective theoretical knowledge can. It requires gradual merging of wills, until one’s intellectual movements spontaneously mirror or at least play off the movements of the other, and understanding flows in without sharp anomalies or blurry romantic notions.

Hermeneutics is intellectual dance; it is spiritual pragmatism; and it is trans-subjective transcendental phenomenology. It all takes place in the borders between whole and part, mastery and tentative participation, insidedness and outsidedness, in knowing how to know when you do not yet know, and knowing the kinds of knowing one might have or not yet expect.

I set out to account for what it was exactly that Nietzsche did to me. He taught me the dance of dances.