Some questions on the soul, Part III

In some recent posts I’ve been answering readers’ questions about the Aristotelian-Thomistic (A-T) understanding of the soul.  One more for the road, from a reader who is unclear about why mind-body interaction, which is notoriously problematic for Cartesian dualism, is not also problematic for A-T.  The reader writes:

[U]nless something like dualist interactionism is true, I don't see how… immaterial thoughts and - in particular - the will - could possibly cause me to do something as simple as typing this e-mail…

Science would seem to say that the efficient cause of this was certain electrochemical reactions in my body.  The material cause would be the physical events happening in my body.  It seems that A-T philosophy would hold that the final cause was getting an answer to a philosophical question, and I agree.  My soul would then be the formal cause, but I guess that notion is incoherent to me… And, unless the immaterial mind somehow interacts with my body (through quantum physics, maybe?), I don't see how my thinking about something in my immaterial intellect could cause my body to do anything.

Post-intentional depression

A reader asks me to comment on novelist Scott Bakker’s recent Scientia Salon article “Back to Square One: toward a post-intentional future.”  “Intentional” is a reference to intentionality, the philosopher’s technical term for the meaningfulness or “aboutness” of our thoughts -- the way they are “directed toward,” “point to,” or are about something.  A “post-intentional” future is one in which we’ve given up trying to explain intentionality in scientific terms and instead abandon it altogether in favor of radically re-describing human nature exclusively in terms drawn from neuroscience, physics, chemistry, and the like.  In short, it is a future in which we embrace the eliminative materialist position associated with philosophers like Alex Rosenberg and Paul and Patricia Churchland.

Nagel and his critics, Part V

Our look at the critics of Thomas Nagel’s Mind and Cosmos brings us now to philosopher of science John Dupré, whose review of the book appeared in Notre Dame Philosophical Reviews.  The review is pretty harsh.  At his kindest Dupré says he found the book “frustrating and unconvincing.”  Less kind is the remark that “as far as an attack that might concern evolutionists, they will feel, to borrow the fine phrase of former British minister, Dennis Healey, as if they had been savaged by a sheep.”

The remark is not only unkind but unjust.  At the beginning of his review, Dupré gives the impression that Nagel is attacking neo-Darwinian evolutionary biology per se.  Dupré writes: 

Darwinism, neo- or otherwise, is an account of the relations between living things past and present and of their ultimate origins, full of fascinating problems in detail, but beyond any serious doubt in general outline.  This lack of doubt derives not, as Nagel sometimes insinuates, from a prior commitment to a metaphysical view -- there are theistic Darwinists as well as atheistic, naturalists and supernaturalists -- but from overwhelming evidence from a variety of sources: biogeography, the fossil record, comparative physiology and genomics, and so on.  Nagel offers no arguments against any of this, and indeed states explicitly that he is not competent to do so.  His complaint is that there are some explanatory tasks that he thinks evolution should perform that he thinks it can't.

Cartesian angelism

Angels, as Aquinas and other Scholastic theologians conceive of them, are purely intellectual substances, minds separated from matter.  An angel thinks and wills but has no corporeal operations at all.  Naturally, then, popular images of angels – creatures with wings, long flowing robes, and so forth – have nothing to do with the real McCoy.  For a modern philosopher, the easiest way to understand what an angel is is to conceive of it as a Cartesian res cogitans – though as we will see in what follows, in a way this actually gets things the wrong way around.

The problem of Hume’s problem of induction

In the context of discussion of Hume’s famous “problem of induction,” induction is typically characterized as reasoning from what we have observed to what we have not observed.  For example, we reason inductively in this sense when we infer from the fact that bread has nourished us in the past that it will also nourish us in the future.  (There are, of course, other ways to characterize induction, but we can ignore them for the purposes of this post.)

Immaterial thought and embodied cognition

In a combox remark on my recent post about James Ross’s argument for the immateriality of thought, reader Red raises an important set of issues:

Given embodied cognition, aren't these types of arguments from abstract concepts and Aristotelian metaphysics hugely undermined?  In their book Philosophy in the Flesh Lakoff and Johnson argue that abstract concepts are largely metaphorical.

End quote.  In fact, none of this undermines Ross’s argument at all, but I imagine other readers have had similar thoughts, and it is worthwhile addressing how these considerations do relate to the picture of the mind defended by Ross and by Aristotelian-Thomistic philosophers generally.

Auld links syne

Get your geek on.  Blade Runner 2049 will be out in 2017.  So will Iron Fist, Guardians of the Galaxy Vol. 2, Alien: Covenant, Spider-Man: Homecoming, The Defenders, and Thor: Ragnarok.  Season 2 of The Man in the High Castle is already here.

Bioteaching lists the top books in philosophy of science of 2016.

The 2017 Dominican Colloquium in Berkeley will take place July 12-15.  The theme is Person, Soul and Consciousness.  Speakers include Lawrence Feingold, Thomas Hünefeldt, Steven Long, Nancey Murphy, David Oderberg, Ted Peters, Anselm Ramelow, Markus Rothhaar, Richard Schenk, D. C. Schindler, Michael Sherwin, Eleonore Stump, and Thomas Weinandy.

The pre-existence of the soul

Our visit to hell hasn’t ended.  (How could it?)  More on the subject of damnation in a forthcoming follow-up post.  But first, a brief look at another topic which, it seems to me, is illuminated by the considerations raised in that previous post.  Can the soul exist prior to the existence of the body of which it is the soul?  Plato thought so.  Aquinas thought otherwise.  In Summa Contra Gentiles II.83-84 he presents a battery of arguments to the effect that the soul begins to exist only when the body does.

Jackson on Popper on materialism

While we’re on the subject of mind-body interaction, let’s take a look at Frank Jackson’s article on Karl Popper’s philosophy of mind in the new Cambridge Companion to Popper, edited by Jeremy Shearmur and Geoffrey Stokes.  Popper was a dualist of sorts, and Jackson’s focus is on the role Popper’s “World 3” concept and the issue of causal interaction played in his critique of materialism.

Goodill on Scholastic Metaphysics and Wittgenstein

In the January 2016 issue of New Blackfriars, David Goodill reviews my book Scholastic Metaphysics.  From the review:

Feser[‘s]... purpose... is in bringing Scholastic metaphysics into conversation with contemporary metaphysics... The contemporary partners Feser chooses to converse with are analytical philosophers...

This engagement with contemporary philosophy ensures that the book is more than just an introduction which rehearses the arguments of others. Feser demonstrates a mastery of both the Scholastic tradition he draws upon and the writings of contemporary thinkers, which he uses to provide telling and insightful analyses of key metaphysical notions...

Progressive dematerialization

In the Aristotelian-Thomistic (A-T) tradition, it is the intellect, rather than sentience, that marks the divide between the corporeal and the incorporeal.  Hence A-T arguments against materialist theories of the mind tend to focus on conceptual thought rather than qualia (i.e. the subjective or “first-person” features of a conscious experience, such as the way red looks or the way pain feels) as that aspect of the mind which cannot in principle be reduced to brain activity or the like.  Yet Thomistic writers also often speak even of perceptual experience (and not just of abstract thought) as involving an immaterial element.  And they need not deny that qualia-oriented arguments like the “zombie argument,” Frank Jackson’s “knowledge argument,” Thomas Nagel’s “bat argument,” etc. draw blood against materialism.  So what exactly is going on here?

Augustine on the immateriality of the mind

In Book 10, Chapter 10 of On the Trinity, St. Augustine argues for the immateriality of the mind.  You can find an older translation of the work online, but I’ll quote the passages I want to discuss from the McKenna translation as edited by Gareth Matthews.  Here they are:

[E]very mind knows and is certain concerning itself.  For men have doubted whether the power to live, to remember, to understand, to will, to think, to know, and to judge is due to air, to fire, or to the brain, or to the blood, or to atoms… or whether the combining or the orderly arrangement of the flesh is capable of producing these effects; one has tried to maintain this opinion, another that opinion.

On the other hand who would doubt that he lives, remembers, understands, wills, thinks, knows, and judges?  For even if he doubts, he lives; if he doubts, he remembers why he doubts; if he doubts, he understands that he doubts; if he doubts, he wishes to be certain; if he doubts, he thinks; if he doubts, he knows that he does not know; if he doubts, he judges that he ought not to consent rashly.  Whoever then doubts about anything else ought never to doubt about all of these; for if they were not, he would be unable to doubt about anything at all…

Walking the web

Bishop Athanasius Schneider is interviewed about the recent Synod on the Family.  On the now notorious interim report: “This document will remain for the future generations and for the historians a black mark which has stained the honour of the Apostolic See.” (HT: Rorate Caeli and Fr. Z) 

Meanwhile, as Rusty Reno and Rod Dreher report, other Catholics evidently prefer the Zeitgeist to the Heilige Geist.

Scientia Salon on everything you know about Aristotle that isn’t so.  Choice line: “While [Bertrand] Russell castigates Aristotle for not counting his wives’ teeth, it does not appear to have occurred to Russell to verify his own statement by going to the bookshelf and reading what Aristotle actually wrote.”

At The New Republic, John Gray on the closed mind of Richard Dawkins.

Self control

The relationship between memory and personal identity has long been of interest to philosophers, and it is also a theme explored to good effect in movies and science fiction.  In Memento, Leonard Shelby (played by Guy Pearce) has largely lost his ability to form new memories following an attack in which he was injured and his wife raped and murdered.  He hunts down the attacker by assembling clues which he either writes down or tattoos on his body before he can forget them. 

In Philip K. Dick’s short story “Paycheck” (which is better than the movie adaptation starring Ben Affleck), the protagonist Jennings has agreed to work for two years on a secret project knowing that his memory of it (and of everything else that happened during those years) will be erased when the task is completed.  When he awakens after the memory wipe, he learns that he had, during the course of the two years, voluntarily agreed to forego the large paycheck he had originally contracted for in exchange for an envelope full of seemingly worthless trinkets.  He spends the rest of the story trying to figure out why he would have done so, and it becomes evident before long that it has something to do with the secret project’s having been a device which can see into the future. 

(Readers who haven’t either seen Memento or read Dick’s story or seen the movie version are warned that major spoilers follow.)

Descartes’ “preservation” argument

In previous posts I’ve critically examined, from a Scholastic point of view, some of Descartes’ best-known arguments.  Specifically, I’ve commented on Descartes’ “clear and distinct perception” argument for dualism, and his “trademark” argument for God’s existence.  We’ve seen how these arguments illustrate how Descartes, though the father of modern philosophy, in some respects continues to be influenced by the Aristotelian-Scholastic tradition, even as in other respects he abandons it.  It’s the novelties, I have suggested, that get him into trouble.  This is evidenced once again in what is sometimes called his “preservation” argument for God’s existence.

Zombies: A Shopper’s Guide

A “zombie,” in the philosophical sense of the term, is a creature physically and behaviorally identical to a human being but devoid of any sort of mental life.  That’s somewhat imprecise, in part because the notion of a zombie could also cover creatures physically and behaviorally identical to some non-human type of animal but devoid of whatever mental properties that non-human animal has.  But we’ll mostly stick to human beings for purposes of this post.  Another way in which the characterization given is imprecise is that there are several aspects of the mind philosophers have traditionally regarded as especially problematic.  Jerry Fodor identifies three: consciousness, intentionality, and rationality.  And the distinction between them entails a distinction between different types of zombie.

Averroism and cloud computing

The Latin followers of the medieval Islamic philosopher Ibn Rushd or Averroes (1126 - 1198), such as Siger of Brabant, famously taught the doctrine of the unity of the human intellect.  The basic idea is this: The intellect, Averroists (like other Aristotelians) argue, is immaterial.  But in that case, they conclude (as not all Aristotelians would), it cannot be regarded as the form of a material body.  It is instead a substance entirely separated from matter.  But matter, the Aristotelian holds, is the principle by which one instance of the form of some species is distinguished from another.  Hence there is no way in which one human intellect could be distinguished from another, so that there must be only a single intellect shared by all human beings.

Do machines compute functions?

Robert Oerter has now replied to my most recent post about his criticisms of James Ross’s argument for the immateriality of the intellect.  Let me begin my rejoinder with a parable.  Suppose you presented someone with the argument: All men are mortal; Socrates is a man; therefore, Socrates is mortal.  He says he is unconvinced.  Puzzled, you ask him why.  He replies that he is surprised that you think Socrates is mortal, given that you believe in the immortality of the soul.  He adds that all you’ve done in any case is to make an epistemological point about what we know about Socrates, and not really given any reason to think that Socrates is mortal.  For though the conclusion does, he concedes, follow from the premises, and the premises are supported by the evidence, maybe for all we know there is still somehow more to men than what the premises tell us.

Oerter on indeterminacy and the unknown

I thank Robert Oerter for his reply to my recent comments on his criticism of James Ross’s argument for the immateriality of the intellect.  Please do go read his reply -- and never fear, he is a much less long-winded fellow than I am -- as well as my own previous post (If you haven’t done so already), before reading the following response.

Oerter repeats his claim that “Ross's argument never gets him beyond epistemological indeterminacy.”  Oddly, Oerter writes: “Oddly, Feser doesn't specifically respond to my criticism.”  What is odd about this is that I did respond quite specifically, and at length, to that criticism, though it appears Oerter has missed the point of what I wrote.  He seems to think that my entire response to the objection in question consists in my calling attention to the fact that Ross, and Kripke (whose work Ross makes use of), explicitly present their arguments as metaphysical rather than epistemological. 

Philip Kitcher, bait-and-switcher

Here’s a thumbnail history of philosophy and science since the early modern period, in three stages.  First, the Aristotelian-Scholastic tradition had by the beginning of this period hammered out a conception of the natural world that is at the same time unified and radically anti-reductionist.  It is unified insofar as to all natural phenomena we can apply the theory of act and potency, the hylemorphic analysis of material substances, the doctrine of the four causes, and other components of Aristotelian philosophy of nature.  It is radically anti-reductionist insofar as it affirms that certain divisions in nature -- between the inorganic and the organic; between the merely “vegetative” or non-sentient forms of life and the sensory or animal forms; and between the merely sensory or animal forms of life and the distinctively rational or human form -- are nevertheless differences in kind rather than degree.