Learn it, live it, link it

The Best Schools has posted its list of the 50 most influential living philosophers.

New from R. R. Reno: Resurrecting the Idea of a Christian Society.  A podcast with Reno about the book at National Review, a video interview at YouTube, and a print interview at Christian Post.

Is the brain a computer?  Philosopher of biology John Wilkins answers “No.” And physicist Edward Witten doesn’t think science will explain consciousness.  Scientific American reports.

In Defence of Scholasticism

My article “In Defence of Scholasticism” appears in the 2015 issue of The Venerabile (the cover of which is at left), which is published by the Venerable English College in Rome.  Visit the magazine’s website and consider ordering a copy.  Among the other articles in the issue are a piece on religious liberty by philosopher Thomas Pink and a homily by Cardinal George Pell.  The text of my article, including the editor’s introduction, appears below:

Pre-Christian apologetics

Christianity did not arise in a vacuum.  The very first Christians debated with their opponents in a cultural context within which everyone knew that there is a God and that he had revealed himself through Moses and the prophets.  The question, given that background, was what to think of Jesus of Nazareth.  Hence the earliest apologists were, in effect, apologists for Christianity as opposed to Judaism, specifically.  That didn’t last long.  As Christianity spread beyond Judea into the larger Mediterranean world, the question became whether to accept Christianity as opposed to paganism.  Much less could be taken for granted. 

Still, significant common ground for debate was provided by Greek philosophy.  In Book VIII of The City of God, Augustine noted that thinkers in the Neoplatonic tradition had seen that God is the cause of the existence of the world; had seen also that only what is beyond the world of material and changeable things could be God; had understood the distinction between the senses and their objects on the one hand, and the intellect and its objects on the other, and affirmed the superiority of the latter; and had affirmed that the highest good is not the good of the body or even the good of the mind, but to know and imitate God.  In short, these pagan thinkers knew some of the key truths about God, the soul, and the natural law that are available to unaided human reason.  This purely philosophical knowledge facilitated Augustine’s own conversion to Christianity, and would provide an intellectual skeleton for the developing tradition of Christian apologetics and theology.

Nietzschean natural law?

Some years ago, at an initially friendly dinner after a conference, I sat next to a fellow Catholic academic, to whom I mildly expressed the opinion that it had been a mistake for Catholic theologians to move away from the arguments of natural theology that had been so vigorously championed by Neo-Scholastic writers.  He responded in something like a paroxysm of fury, sputtering bromides of the sort familiar from personalist and nouvelle theologie criticisms of Neo-Scholasticism.  Taken aback by this sudden change in the tone of our conversation, I tried to reassure him that I was not denying that the approaches he preferred had their place, and reminded him that belief in the philosophical demonstrability of God’s existence was, after all, just part of Catholic doctrine.  But it was no use.  Nothing I said in response could mollify him.  It was like he’d seen a ghost he thought had been exorcised long ago, and couldn’t pull out of the subsequent panic attack.

Natural law or supernatural law?

When you blur a real distinction between any two things A and B, you invariably tend, at least implicitly, to deny the existence of either A or B.  For instance, there is, demonstrably, a real distinction between mind and matter.  To blur this distinction, as materialists do, is implicitly to deny the existence of mind.  Reductionist materialism is, as I have argued in several places (such as here), really just eliminative materialism in disguise.  There is also a clear moral distinction between taking the life of an innocent person and taking the life of a guilty person.  To blur this distinction, as many opponents of capital punishment do, is to blur the distinction between innocence and guilt.  That is why opposition to capital punishment tends to go hand in hand with suspicion of the very idea of punishment as such.

Reply to Kozinski

I’ve been meaning to write up a response to Thaddeus Kozinski’s post at Ethika Politika criticizing my recent piece on David Bentley Hart’s views about natural law.  Brandon Watson has already pointed out some of the problems with Kozinski’s article, but it’s worth making a few remarks.  Kozinski is the author of the important recent book The Political Problem of Religious Pluralism, and I have enjoyed the articles of his that I’ve read over the years.  However, this latest piece seems to me to manifest some of the foibles of too much post-Scholastic theology -- in particular, a tendency to conflate a view’s no longer being current with its having been proved wrong; a failure to make crucial conceptual distinctions; and a tendency to caricature the views of writers of a Scholastic bent.

Nagel and his critics, Part VI

We’ve been looking at the critics of Thomas Nagel’s recent book Mind and Cosmos.  Having examined the objections raised by Brian Leiter and Michael Weisberg, Elliott Sober, Alva Noë, and John Dupré, I want to turn now to some interesting remarks made by Eric Schliesser in a series of posts on Nagel over at the New APPS blog.  Schliesser’s comments concern, first, the way the scientific revolution is portrayed by Nagel’s critics, and second, the role the Principle of Sufficient Reason plays in Nagel’s book.  Most recently, in response to my own series of posts, Schliesser has also commented on the status of naturalism in contemporary philosophy.  Let’s look at each of these sets of remarks in turn.

Point of contact

Bruce Charlton identifies six problems for modern Christian apologists, and proposes a solution.  His remarks are all interesting, but I want to focus on the first and most fundamental of the problems he identifies, which is that the metaphysical and moral knowledge that even pagans had in the ancient world can no longer be taken for granted:

Christianity is a much bigger jump from secular modernity than from paganism.  Christianity seemed like a completion of paganism - a step or two further in the same direction and building on what was already there: souls and their survival beyond death, the intrinsic nature of sin, the activities of invisible powers and so on.  With moderns there is nothing to build on (except perhaps childhood memories or alternative realities glimpsed through art and literature).