Hume pushes philosophical skepticism to the utmost limits, and in so doing serves to illustrate perhaps what Locke anticipated in his caution regarding total skepticism. Hume does recognize that he must make an effort to safeguard his humanity–his participation in human community—while exercising his philosophical skepticism. He knows that man is a sociable no less than a reasonable being [and] man is also an active being (An Enquiry Concerning Human Understanding, Section I). There is an intentionality to his words when he says, Be a philosopher, but amid all your philosophy, be still a man (Enquiry, I). His own remarks underline that his philosophical method if embraced tends to fragment how humans engage with and think about, the world. He makes a distinction between approaching life as an agent and as a philosopher (Enquiry, IV, 2). One area where this fragmentation is acute is in his understanding regarding the nature of belief. He states in philosophy we can go no further than assert that belief is something felt by the mind which distinguishes the ideas of the judgment from the fictions of the imagination (Enquiry, V, 2). However, this understanding of belief excludes the key component of relationship which most people, if given a chance to consider what they mean when they say they believe in something, implicitly recognize. Josef Pieper speaks philosophically from within the perennial stream when he states that the reason for believing “something” is that one believes “someone” (Faith, Hope, Love, p. 30). Hume’s philosophical skepticism often excludes “the other”. For example, he says, suppose a person, though endowed with the strongest faculties of reason and reflection be brought on a sudden into this world… He would not be able to reach the idea of cause and effect (Enquiry V, 1). But, of course, this is not how people ever enter into the world, and we cannot come to learn anything about this world unless we first “believe” someone who “knows” something about it and communicates that knowledge to us. I think Hume’s definition of belief, his philosophical skepticism which excludes this notion of a relationship of trust with a knower, and his comprehensive denial regarding the legitimacy of the testimony of others in gaining knowledge (Enquiry X, 1), have a corrosive effect on our understanding of what it means to be a human in community.
“If we introduce the element of patience into non-acceptance we at once come very much nearer to hope. It seems then that there exists a secret and rarely discovered connection between the way in which the ego is either centred or not centred in itself, and its reaction to the duration of time, or more precisely to the temporal order, that is to say to the fact that change is possible in reality. A simple expression borrowed from everyday language is a help here: to take one’s time. He who stiffens and rebels does not know how to take his time. What exactly do these words, so foreign to the vocabulary of technical philosophy, mean? “Take your time”, an examiner would say, for example, to a flurried candidate. That means, do not force the personal rhythm, the proper cadence of your reflection, or even of your memory, for if you do you will spoil your chances, you will be likely to say at random the first words which come into your head. It may seem that we have wandered very far from hope in the strict sense of the word. I do not think so, and this how I am going to try to explain the analogy, or more exactly, perhaps, the secret affinity between hope and relaxation. Does not he who hopes, and, as we have seen, has to contend with a certain trail comparable to a form of captivity, tend to treat this trial and to proceed in regard to it as he who is patient towards himself treats his inexperience young ego, the ego which needs educating and controlling. Above all he never lets it contract but, on the other hand, he does not allow it to kick over the traces* or take control prematurely or unwarrantably. From this point of view, hope means first accepting the trial as an integral part of the self, but while so doing it considers it as destined to be absorbed and transmuted by the inner works of a certain creative process.
Further back I spoke of patience with oneself; perhaps it is still more instructive now to consider patience with others. This most certainly consists in never hustling or being rough with another person, more exactly, in never trying to substitute our won rhythm for his by violence. Neither should the other person be treated as though he lacked an autonomous rhythm, and could accordingly be force or bent to suit us. Let us say positively this time that it consists in placing our confidence in a certain process of growth and development. To give one’s confidence does not merely mean that one makes an act of theoretical acceptance with no idea of intervention, for that would, in fact, be to abandon the other purely and simply to himself. No, to have confidence here seems to mean to embrace this process, in a sense, so that we promote it from within. Patience seems, then, to suggest a certain temporal pluralism, a certain pluralisation of the self in time. It is radically opposed to the act by which I despair of the other person, declaring that he is good for nothing, or that he will never understand anything, or that he is incurable. That is, of course, the same despair which makes me proclaim that I shall never be cured, that I shall never see the end of my captivity, etc. It seems, strangely enough, that in hoping, I develop in connection with the event, and perhaps above all through what it makes of me, a type of relationship, a kind of intimacy comparable to that which I have with the other person when I am patient with him. Perhaps we might go so far as to speak here of a certain domesticating of circumstances, which might otherwise, if we allowed them to get the better of us, fright us into accepting them as a fatum. If we look no further than its etymological meaning, patience appears to be just a simple letting things alone, or allowing them to take their course, but if we take the analysis a little further we find that such non-interference is of a higher order than indifference and implies a subtle respect for the other person’s need of time to preserve his vital rhythm, so that it tends to exercises a transforming influence upon him which is comparable to that which sometimes rewards love. It should moreover be shown how here and there pure causality is utterly left behind. Of course patience can easily be degraded; it can become mere weakness, or mere complacency, precisely in so far as it betrays the principle of charity which should animate it.”
* “The idiom ‘kick over the traces’ goes back at least to the 1800s and refers to the straps that attach a horse, oxen or other draft animal to the wagon it is pulling, known as traces. If an animal kicks over the traces, it steps over these leather straps. This makes it impossible for the driver to control the animal” – h/t http://www.grammarist.com
Marcel, Gabriel. Homo Viator: Introduction to the Metaphysic of Hope. USA: Harper Torch Book, 1965, pgs 39-40.
“The personality is only realized in the act by which it tends to become incarnate (in a book, for instance, or an action or in a complete life), but at the same time it is of its very essence never to fix itself or crystallize itself finally in this particular incarnation. Why? Because it participates in the inexhaustible fulness of the being from which it emanates. There lies the deep reason for which it is impossible to think of personality or the personal order without at the same time thinking of that which reaches beyond them both, a supra-personal reality, presiding over all their initiative, which is both are beginning in their end”
Marcel, Gabriel. Homo Viator: Introduction to the Metaphysic of Hope. USA: Harper Torch Book, 1965, p. 26.
On one level, no there can be no conflict between natural and divine law. However, there may be conflict between the two in how they are embodied on an individual or cultural level. There may also be the appearance of conflict if we don’t properly distinguish the principles from the proper conclusions.
Human beings, in having a natural inclination to “the fitting act and end”– which is ultimately “eternal reason” — exhibit in our rational and creaturely existence, a participatory relationship between natural law and divine law (Thomas Aquinas: Selected Writings, Penguin Books., London 1998, p. 620). The rational recognition and obedience to natural law is the means by which we participate in the divine law (p. 620). Our rational natures, our desire and ability to contemplate about things beyond the merely material, and to concern ourselves with things not merely limited to material well-being, should provide us with a hint that the “fitting act and end” exceeds our material or natural capacities. For this reason, God gives us divine law. Thomas gives four reasons for God revealing to us his divine law. First, as our ultimate end exceeds our natural capacity in being directed towards “eternal happiness” we need divine direction in order to attain our ultimate end. Second, we are not accurately able to judge on “contingent and particular things” and so we require certitude of judgement which can only come from God. Thirdly, as our “fitting act and end” involves our interior intellectual lives, natural law is not adequate to govern or “restrain interior acts.” Fourth, in order for there to be final clarity and justice in the mixture of practical and particular judgements, all things will ultimately be judged according to divine law (p. 623).
In none of these things is there a conflict between natural and divine law. The one serves as a floor upon which we may, by the light of faith, break through the ceiling of our materiality and apprehend and participate in divine law. And as God is simple/holy and infinitely Good, it is not possible for the principles originating in him and sustained by him to be in conflict. “God through his wisdom is the maker of the universe of things… the notion of divine wisdom moving all things to their fitting end takes on the note of law… the eternal law is nothing other than the idea of divine wisdom insofar as it is directive of all acts and movements” (p. 633).
However, in terms of how human beings exhibit this participatory relationship between natural law and divine law, there is conflict. While human affairs are subject ultimately to eternal law, in both our knowledge and our actions we are in varying degrees “imperfect” and “corrupt” (p. 640). Insofar as our knowledge of eternal law and natural knowledge are obscured by “passions and the habit of sin” a holy/perfect participatory relationship between natural law and divine law is “defective” (p. 640-641). The conflict is in proportion to how “bad” one is. On the other hand, “the good are perfectly subject to the eternal law, as always fulfilling it” (p 641). Also, there may be failure in this regard in terms of “rectitude” (there may be an impediment in nature (e.g., are psychopaths born that way?) and knowledge (if one’s reason has been “depraved” by bad customs, or a “bad cast of nature”). This is to say that there may be a general culture which depraves or malforms us in relation to specific moral principles (p. 649). Finally, a conflict may arise as a consequence of prolonged damage to the human heart. This may be a result of “bad persuasion” regarding speculative matters, depraved customs, or corrupt habits. Such things may result in the natural law being “erased from the hearts of men” (p. 652).
Finally, there may be the appearance of conflict if we don’t distinguish between the common principles and the proper conclusions (i.e., secondary precepts or particular applications). Whereas there is “the same truth or rectitude for all “in reference to “common principles of reason” (e.g., “one cannot simultaneously affirm and deny something” p. 644) this does not mean that everyone knows matters pertaining to “proper conclusions” of speculative reason to the same degree (e.g., the outworking of speculative reason resulting in specific of geometrical definitions not known to all). Neither do the common principles work themselves out in a uniformed way, as the “proper conclusions” of practical reason will vary depending upon the specific circumstances (p. 648). Also, relating to the reality of circumstantial and cultural change, whereas the “common principles of reason” are immutable, the natural law may change by way of addition or subtraction in reference to particular contexts or situations (p. 650). This addition or subtraction will, if proper and good, leave the common principles uncorrupted, but effect the proper conclusions in a generally applicable way for a particular culture. For example, the principle of “everyone should act according to reason” results in the proper conclusion regarding terms of borrowing goods and returning them to the rightful owner. However, there may be culturally or regionally unique circumstances that may make the terms of borrowing (and the rectitude of returning them) different (p. 648). For example, in peacetime, a scythe has simpler associations than during a time of war. It may be right not to return such a tool during wartime if it threatens the safety of the owner or others. If we don’t keep the difference between the common principles and the proper conclusions clear, we may think there is a conflict between natural law and divine law, when in fact there is only a difference in the outworking of natural and divine law in a local or individual context.
Thomas agrees with Aristotle regarding in what faculty happiness is found. Aristotle limits the state of happiness to those beings which have the capacity for rational thought. He says, “Happiness is an activity of the [rational] soul” (Aristotle, Nicomachean Ethics, 1100a15). Thomas echoes and expands on this when he says “happiness is the proper good of the intellectual nature” (Thomas Aquinas: Selected Writings, Penguin Books., London 1998, p 268).
Arriving at the link between ‘happiness,’ ‘the proper good,’ and the ‘intellectual nature’ occurs after discounting the various misconceptions regarding what happiness/the proper good are, namely physical pleasure, honour, wealth and any other pursuits which are not ‘self-sufficient’ but rather transitory and contingent. Also, finding happiness in the intellect involves recognizing that the intellect is our highest faculty. As sight is are our highest sensory faculty by which we are able most accurately to perceive the world around us, so our intellects are our highest faculty, enabling us to understand the world around us. Happiness and the proper good are bound up with our telos. It is the intellectual nature which is the specific difference between humans and all other created compound beings (the imago dei), and thus our happiness is to be found in relation to our intellectual nature. Thus, true happiness for us is to be found in intellectual activities directed towards God. “God is the ultimate end of the intellectual substance and that operation whereby a man first attains God is said to be substantially his happiness or felicity” (Aquinas, Selected Writings, p. 270). This ‘attaining’ is some kind of intellectual sight – the Beatific Vision.
Continue reading “Aquinas studies – happiness is found in an act of the intellect rather than an act of the will.”
Forms come by nature. Thomas says, “certain seeds of the sciences pre-exist in us, namely, the first conceptions of the intellect which are known right away by the light of the agent intellect through species abstracted from sensible things” (Thomas Aquinas: Selected Writings, Penguin Books., London 1998, p.198). The pre-existent seeds Thomas is referring to are those images which we passively receive by our senses and naturally actively abstract to some degree by way of our inherent agent intellect. Our agent intellect is created to function commensurately with our senses as it interacts with nature. The agent intellect is the active principle in our intellect that abstracts, or processes, all our sensory data, rendering them to our memories (passive intellect) for further consideration (if we want).
It is good and right to direct everything in our being towards God and union with him (including our intellects). However, errors are possible.
1) Presumption: in directing our intellect towards God we should not presume that we can comprehend God as we may be able to comprehend other aspects of creation (Thomas Aquinas, Thomas Aquinas Selected Writings, ed. by Ralph McInerny. Penguin Books: New York, 1998. p. 128).
2) Placing reason before faith in the directing of ourselves to God and to union with him. As God is incomprehensible to our intellects, and yet we are to direct everything towards him, we must “Begin by believing” (Aquinas, Selected Writings, p. 128). Believing is to hold something as real and true on the basis of what a knower tells us, so belief is the way we are able to transcend our intellects by receiving from God his self-revelation. This self-revelation is an outflow of God’s love towards us and thus the extent and form of his self-revelation is suited to our capacity. “Every creature is moved as to be made more and more like God insofar as it can be” (Aquinas, Selected Writings, p. 129). This movement happens through “infused faith” (Aquinas, Selected Writings, p. 131).
Continue reading “Aquinas’ view of the possible errors in ‘investigating’ God using natural reason”