Despite many brilliant breakthroughs, Kant sometimes went astray. In his eagerness to recommend that reason should confine itself to matters of possible experience, in the Antinomies section of the Critique of Pure Reason he resorted to artificially staged arguments purporting to show that reasoning beyond possible experience necessarily leads to opposite conclusions, between which it cannot arbitrate. It seems to me that the apparent contradictions he derives are all due to uncontrolled use of particular conflicting assumptions, and therefore say nothing at all about limitations of pure reason per se. Kant should have been content simply to argue that there are many kinds of questions that pure reason alone cannot decide. On the other hand, the unfortunate weakness of these arguments does not affect the general soundness of his recommendation to stay within the realm of possible experience. (See also Self-Evidence.)
Tag: Aristotle
Classification
Like definition, classification sometimes gets an unjustified bad name. It is not a kind of truth about the world, but rather plays an expressive role, helping to explain the meaning of what is said. Classification makes it possible to substitute simple names for arbitrarily complex conditions or adverbial expressions, allowing the underlying complexity to be abstracted away, or reconstructed as needed.
In Book 1 of Parts of Animals, Aristotle shows great sophistication about this. He explicitly argues against Plato’s recommended procedure of “division” or repeated application of binary distinctions, noting that many significant real-world distinctions are better approached as n-ary or manifold than as binary.
He also explicitly notes how difficult and arbitrary it ends up being to develop real-world classifications in a strictly hierarchical manner, arguing for a more holistic approach, which cannot be reduced to a sequential application of lower-level operations.
Good real-world classifications are arrived at through dialectical trial, error, and iterative self-correction over time. Conversely, behind every ordinary referential use of simple names for things is a complex implicit dialectical/semantic development. (See also Aristotle’s Critique of Dichotomy; Hermeneutic Biology?; Difference; Aristotelian Identity; Substance; Aristotelian Semantics.)
Emotional Intelligence
I originally glossed Aristotelian hexis as something like acquired emotional constitution. In adopting the contemporary term “emotional intelligence” for the kind of good development of hexis that is conducive to ethical development, I have in mind especially its broad association with a strong capacity for empathy and a related kind of self-awareness, rather than the details of a contemporary psychological theory. I also mean to recall something more like a kind of practical wisdom than any connection to what Aristotle said about intellect per se.
Freedom Through Deliberation?
All sincere deliberation cumulatively contributes to opening our minds.
Kant did not discuss Aristotle directly, but he clearly wanted to assert a stronger notion of freedom than emerges just from Aristotle’s distinction of willing from unwilling actions. This relative kind of voluntariness was not enough to ground the kind of freedom Kant was after. For Kant, as long as we are under the sway of our own internal impulses, we are not free, so a lack of external compulsion is not sufficient. But that is not the end of the matter.
“Will” for Kant turned out to be a rational, positively developed alternative to impulse, grounded in a concept (i.e., thoughtful interpretation) of law. Aristotle’s version of thoughtful interpretation in this context is deliberation. It makes sense that active deliberation would positively, incrementally contribute to deautomatizing our tendency to act or respond impulsively. So, I think the closest analogue for what Kant would call true freedom in Aristotle is action on the basis of deliberation. Everything Aristotle says about what is in effect acquired emotional intelligence is also relevant to these Kantian considerations. (See also Beauty, Deautomatization.)
Kant’s Recovery of Ends
Aristotle’s talk about ends was part of a pragmatic semantics of experience, in which so-called efficient causes were understood mainly as means. In the later tradition, however, talk about ends, or teleology, acquired a strongly theological coloring, and events in time were often conceived as directly governed by divine will. Then early modern mechanism strove to give an independent account of nature in mathematical terms. Twentieth-century mathematics developed notions of attractors, which at least function in a way broadly like ends rather than impulses, but early modern mechanists wanted to explain nature without any recourse to teleology. The debate was posed in terms of mathematics versus invocations of divine will.
Kant struggled with these early modern dilemmas, seemingly unaware of the historical Aristotelian way of looking at the matter. Like the Critique of Practical Reason, the Critique of Judgment was aimed at reconciling Newtonian mechanism with broadly theological values. In the second Critique, he said that while we cannot have theoretical knowledge of freedom, it is a necessary practical postulate. In the third, which was initially about aesthetic judgment, he concluded that although we have no theoretical basis for affirming actual purpose in nature, thinking about purposes is nonetheless a practically useful heuristic, particularly in the case of biology. Kant ultimately argued for the primacy of practical reason, so this “merely” practical perspective is actually fundamental. (See also Natural Ends.)
Aristotelian Subjectivity
If we want to find an analogue in Aristotle for the notion of (transcendental) subjectivity developed by Kant and Hegel, the best place to look is in the concept of ethos, rather than in something like soul or intellect, which for Aristotle have more specialized roles. Then, going in the other direction, this Aristotelian point of view centered on ethos helps to clarify and consolidate many of the points Brandom has wanted to make about the mainly normative or ethical import of subjectivity in Kant and Hegel.
Philosophical interest in subjectivity applies especially to the transcendental kind. Traditionally, this has been situated between what was called metaphysics and something like the “rational psychology” classically criticized by Kant. With inspiration from Aristotle, Kant, Hegel, and Brandom, I’ve been proposing that the constitution of transcendental subjectivity is instead ethical at root. This seems much more helpful than the traditional version for addressing the human condition and questions of who and what we are. The values we actually live by are far more important for this than claims about the existence of some abstract entity like a personal Subject. Meanwhile, personal identity is better left outside the transcendental sphere, and located instead in our concrete emotional constitution. (See also Ethos, Hexis; Two Kinds of Character; Substance Also Subject.)
Dialectic, Semantics
Aristotle’s potent combination of dialectic with semantics starting from common experience guides his interpretations of things throughout his work. (Metaphysics applies this general approach especially to higher-order cases.) His core concepts are mainly either tools for this — like form, matter or circumstance, ends, means, actuality, potentiality, hylomorphism, difference, univocity and equivocity, and substance — or they are the results of applying such an approach in particular contexts. (See also Material Inference; Practical Judgment.)
The Style of Albert
Along with the more Augustinian Roger Bacon, in the mid-13th century Albert the Great was among the first of the Latins to lecture on works of Aristotle newly translated from the Arabic. Reportedly, he dressed as an Arab while doing so. In the late 20th century, Pope John Paul II singled out Albert as a patron of the reconciliation of science and religion.
Albert was also the teacher and mentor of Thomas Aquinas. Commentaries on Aristotle by the young Aquinas include lengthy sections largely borrowed from the commentaries of Albert. After Aquinas had died at a relatively young age, some of his teachings were included by the bishop of Paris in the sweeping condemnation of 1277 (see Errors of the Philosophers), and the elderly Albert traveled from Germany back to Paris to defend his student.
Unlike Aquinas, Albert developed a pattern of distinguishing between purely philosophical and theological discourses. He would say, “now I speak as a philosopher”, and then “now I speak as a theologian”. There was still significant overlap between the two, but this lent authority to the idea of allowing space for purely philosophical discourse. Some later scholastics preferred Albert to Aquinas for this reason.
Among the German Dominicans, there was a significant “Albertist” school. The independent-minded Albertist Dietrich of Freiberg (1250 – 1310), who also made scientific contributions, criticized Aquinas for misusing Aristotelian concepts in his theological account of the Eucharist. Contemporary scholars like Alain de Libera and Kurt Flasch have also brought to light broadly Albertist roots of the profound Christian neoplatonic spirituality of figures like the great Meister Eckhart (1260 – 1328). (See also Fortunes of Aristotle.)
Belief
Al-Farabi’s 10th century reading of Aristotle — which set many patterns for later Arabic, Hebrew, and Latin developments — was generally historically salutary, but among other things reflected a definite “theoreticist” bias, strongly privileging episteme (“deductive science”, or knowledge in a strong sense) over dialectic and practical judgment. It was not until Kant that this bias began to be counterbalanced again. Even Hegel still understated the role of dialectic and practical judgment in Aristotle. (See also Aristotelian Demonstration; The Epistemic Modesty of Plato and Aristotle.)
It is in this context of dialectic and practical judgment that I want to think about belief. I have a bit of a double meaning in mind, recalling both discussions among analytic philosophers and questions about faith and reason.
To the analytic philosophers, I want to recommend a pragmatically flavored emphasis on sound belief as a result of dialectic and practical judgment, to replace many uses of “true belief” that is supposed to simply correspond to a state of affairs. (See also “Said Of”; Brandom on Truth; Commitment.)
In the context of faith and reason, I want to respectfully recommend that faith should be decoupled from a list of things one is supposed to assert or “believe”. I have always believed that the highest concept of faith is instead a pure affective attitude and way of being and doing that resembles hope and charity and an anticipation of grace. (See also Theology.)
Errors of the Philosophers
As the works of Aristotle and other authors translated from the Arabic became unbanned and began to be understood, this caused considerable tension in the previously insular Latin West. Albert the Great, Thomas Aquinas, and others worked to reconcile the two intersecting traditions. Secular masters of arts who were not theologians often concentrated mainly on reading the new texts as they stood — a tradition that continued through the Renaissance. The bishop of Paris issued lists of condemned propositions in 1270 and 1277 (see Wikipedia and Stanford Encyclopedia of Philosophy). Scholars generally agree that there was no coherent group or single individual targeted by the whole of the longer 1277 one, which also contained a few propositions endorsed by the not-yet-canonized Aquinas.
In the 20th century, Pierre Duhem influentially claimed that the 1277 condemnation had a large positive effect on nascent medieval natural science, by freeing it from the alleged dogmatism of Aristotle, but with more research, scholarly consensus has backed sharply away from this (although I think there is still some distance to go). This is a good example of the lingering effects of anti-Aristotelian prejudice. Contrary to the stereotype, medieval Aristotelians often cheerfully adopted new ideas when they seemed to have merit, and Italian Aristotelianism in particular was especially friendly to such developments.
A little treatise attributed to Giles of Rome (excerpt relating to Aristotle here) on “the errors of the philosophers” appeared around 1270. In other writings, Giles was by no means hostile to all philosophy, but here he focused on matters of theological concern at the time, with a bit more motivation and analysis than the actual condemnations. “Philosophers” refers with some specificity to the canon of falsafa translated from the Arabic.
As Giles analyzed it, the main issue underlying concerns about Aristotle himself lay in the principle that later scholastics referred to as “nothing comes from nothing”, and that Leibniz later endorsed as the principle of sufficient reason. Leibniz and others found this constructive-flavored notion implicit in Aristotelian and neoplatonic thought to be compatible with theological concerns. More generally, many theologians have found ways to read the broad spirit of Greek rationalism and naturalism as not inherently opposed to their concerns. Greek rationalism and naturalism, unlike many of their modern variants, were not reductive in nature. The thought of Aristotle in particular provides sophisticated resources for integrating concepts of immanent purpose in a rational account of the world that makes no special pleadings.
The notion of creation from nothing is itself a theological interpretation not literally present in Genesis, but creation in time is literally present, and many theologians have been reluctant to give it a figurative interpretation, even though broad principles of interpretation as far back as Augustine allow for figurative interpretation when there are issues with a literal reading. Aquinas, for one, took a diplomatic middle position that reason cannot decide between possibilities of eternal creation or creation in time, so he adopted a forgiving attitude toward Aristotle on the related question of the eternity of the world. I believe Aristotle and the neoplatonists on the other hand clearly thought reason did rule out a creation in time, and that this did not in any way destroy higher spiritual values. Personally, I want to say that they were right on this, so I respectfully disagree with the diplomatic Thomistic position, while considering it historically progressive in its context. (See also Fortunes of Aristotle; God and the Soul; Strong Omnipotence; Occasionalism; Pseudo-Dionysius on the Soul.)
