Poverty no, inequality si

Philosopher Harry Frankfurt is famous for his expertise in detecting bullshit.  In a new book he sniffs out an especially noxious instance of the stuff: the idea that there is something immoral about economic inequality per se.  He summarizes some key points in an excerpt at Bloomberg View  and an op-ed at Forbes.

Dragging the net

My recent Claremont Review of Books review of Scruton’s Soul of the World and Wilson’s The Meaning of Human Existence is now available for free online.

Should we expect a sound proof to convince everyone?  Michael Augros investigates at Strange Notions (in an excerpt from his new book Who Designed the Designer? A Rediscovered Path to God's Existence).

Intrigue!  Conspiracy!  Comic books!  First, where did the idea for Spider-Man really come from?  The New York Post reports on a Brooklyn costume shop and an alleged “billion dollar cover up.”

Then, according to Variety, a new documentary reveals the untold story behind Roger Corman’s notorious never-released Fantastic Four movie.  (I’ve seen the new one.  It’s only almost as bad as you’ve heard.)

Empiricism and sola scriptura redux

After my recent series of long posts on sola scriptura (here, here, and here), I fear that you, dear reader, may be starting to feel as burned out on the topic as I do.  But one final post is in order, both because there are a couple of further points I think worth making, and because Andrew Fulford at The Calvinist International has now posted a rejoinder to my response to him.  And as it happens, what I have to say about his latest article dovetails somewhat with what I was going to say anyway.  (Be warned that the post to follow is pretty long.  But it’s also the last post I hope to write on this topic for a long while.)

Following Feyerabend, I’ve been comparing sola scriptura to early modern empiricism.  Let’s pursue the analogy a little further and consider two specific parallels between the doctrines.  First, both face a fatal dilemma of being either self-defeating or vacuous.  Second, each is committed to a reductionism which crudely distorts the very epistemic criterion it claims zealously to uphold.  Let’s consider these issues in turn.

Fulford on sola scriptura, Part II

Let’s return to Andrew Fulford’s reply at The Calvinist International to my recent post on Feyerabend, empiricism, and sola scriptura.  Recall that the early Jesuit critique of sola scriptura cited by Feyerabend maintains that (a) scripture alone can never tell you what counts as scripture, (b) scripture alone cannot tell you how to interpret scripture, and (c) scripture alone cannot give us a procedure for deriving consequences from scripture, applying it to new circumstances, etc.  In an earlier post I addressed Fulford’s reply to point (a).  Let’s now consider his attempt to rebut the other two points.

Love and sex roundup

Current events in the Catholic Church and in U.S. politics being as they are, it seems worthwhile to put together a roundup of blog posts and other readings on sex, romantic love, and sexual morality as they are understood from a traditional natural law perspective. 

First and foremost: My essay “In Defense of the Perverted Faculty Argument” appears in my new anthology Neo-Scholastic Essays.  It is the lengthiest and most detailed and systematic treatment of sexual morality I have written to date.  Other things I have written on sex, romantic love, and sexual morality are best read in light of what I have to say in this essay.  (Update: You can now read the essay online here.)

Review of Wilson and Scruton

In the Spring 2015 issue of the Claremont Review of Books, I review Edward O. Wilson’s The Meaning of Human Existence and Roger Scruton’s The Soul of the World. 

Descartes’ “indivisibility” argument

In the sixth of his Meditations on First Philosophy, Descartes writes:

[T]here is a vast difference between mind and body, in respect that body, from its nature, is always divisible, and that mind is entirely indivisible.  For in truth, when I consider the mind, that is, when I consider myself in so far only as I am a thinking thing, I can distinguish in myself no parts, but I very clearly discern that I am somewhat absolutely one and entire; and although the whole mind seems to be united to the whole body, yet, when a foot, an arm, or any other part is cut off, I am conscious that nothing has been taken from my mind; nor can the faculties of willing, perceiving, conceiving, etc., properly be called its parts, for it is the same mind that is exercised [all entire] in willing, in perceiving, and in conceiving, etc.  But quite the opposite holds in corporeal or extended things; for I cannot imagine any one of them [how small soever it may be], which I cannot easily sunder in thought, and which, therefore, I do not know to be divisible.  This would be sufficient to teach me that the mind or soul of man is entirely different from the body, if I had not already been apprised of it on other grounds.

What’s the deal with sex? Part II

In a previous post I identified three aspects of sex which manifestly give it a special moral significance: It is the means by which new human beings are made; it is the means by which we are physiologically and psychologically completed qua men and women; and it is that area of human life in which the animal side of our nature most relentlessly fights against the rational side of our nature.  When natural law theorists and moral theologians talk about the procreative and unitive functions of sex, what they have in mind are the first two of these aspects.  The basic idea of traditional natural law theory where sex is concerned is that since the good for us is determined by the natural ends of our faculties, it cannot be good for us to use our sexual faculties in a way that positively frustrates its procreative and unitive ends.  The third morally significant aspect of sex, which is that the unique intensity of sexual pleasure can lead us to act irrationally, is perhaps less often discussed these days.  So let’s talk about that.

Try a damn link

An Aristotelian Realist Philosophy of Mathematics, James Franklin’s recent book, is reviewed at The New Criterion.

Mike in/on motion: Michael Flynn is working through the Aristotelian argument from motion at The TOF Spot, with three installments so far (here, here, and here).  (Some bonus coolness: Mike Flynn covers from Analog.)

“New Atheist” writer Victor Stenger has died.  Jeffery Jay Lowder of The Secular Outpost recounts his disagreements with Stenger. 

What was the deal with H. P. Lovecraft?  John J. Miller investigates at The Claremont Review of Books.

At Philosophy in Review, Roger Pouivet (author of After Wittgenstein, St. Thomas) reviews Robert Pasnau’s Metaphysical Themes 1274-1671.  (You can find the current issue here and then scroll down to find a PDF of the review.)

Around the web

Back from a very pleasant (but exhausting!) week in Princeton.  While I regroup, some reading to wind down the summer:

Andrew Fulford at The Calvinist International kindly reviews my book Scholastic Metaphysics.  Stephen Mumford tweets a kind word about the book.  Thanks, Stephen!

It’s bold.  It’s new.  It’s long overdue.  It’s The Classical Theism Project.  Check it.

At NDPR, Thomas Williams reviews Thomas Osborne’s new book Human Action in Thomas Aquinas, John Duns Scotus and William of Ockham.

Also at NDPR, David Clemenson reviews Craig Martin’s Subverting Aristotle: Religion, History, and Philosophy in Early Modern Science.

Signature in the cell?

In the combox of my recent post comparing the New Atheism and ID theory to different players in a game of Where’s Waldo?,  a reader wrote:

One can run a reductio against the claim that we cannot detect design or infer transcendent intelligence through natural processes.  Were we to find, imprinted in every human cell, the phrase "Made by Yahweh" there is only one thing we can reasonably conclude.

I like this example, because it is simple, clear, and illustrative of confusions of the sort that are rife in discussions of ID.  Presumably we are all supposed to regard it as obvious that if this weird event were to occur, the “one thing we can reasonably conclude” is that a “transcendent intelligence,” indeed Yahweh himself, had put his “signature in the cell” (with apologies to Stephen Meyer -- whose own views I am not addressing here, by the way).

Clarke on the stock caricature of First Cause arguments

W. Norris Clarke’s article “A Curious Blind Spot in the Anglo-American Tradition of Antitheistic Argument” first appeared in The Monist in 1970.  It was reprinted in his anthology The Creative Retrieval of St. Thomas Aquinas: Essays in Thomistic Philosophy, New and Old, which was published posthumously in 2009.  I only just read the essay, and I did so with embarrassment and gratification.  Embarrassment because I found that something I’ve been harping on for a few years now had already been said by Fr. Clarke over 40 years ago.  Gratification because I found that something I’ve been harping on for a few years now had already been said by Fr. Clarke over 40 years ago.

Gelernter on computationalism

People have asked me to comment on David Gelernter’s essay on minds and computers in the January issue of Commentary.  It’s written with Gelernter’s characteristic brio and clarity, and naturally I agree with the overall thrust of it.  But it seems to me that Gelernter does not quite get to the heart of the problem with the computer model of the mind.  What he identifies, I would argue, are rather symptoms of the deeper problems.  Those deeper problems are three, and longtime readers of this blog will recognize them.  The first two have more to do with the computationalist’s notion of matter than with his conception of mind.

A complex god with a god complex

I thank Dale Tuggy for his two-part reply to my most recent remarks about his criticisms of classical theism, and I thank him also for his gracious remarks about my work.  In Part 1 of his reply Dale tries to make a biblical case against classical theism, and in Part 2 he criticizes the core classical theist doctrine of divine simplicity.  Let’s consider each in turn.  Here are what I take to be the key remarks in Part 1 (though do read the whole thing in case I’ve left out something essential).  Dale writes:

As best I can tell, most Christians … think, and have always thought of God as a great self…

For them, God is a “He.” They think God loves and hates, does things, hears them, speaks, knows things, and can be anthropomorphically depicted, whether in art, or in Old Testament theophanies. And a good number think that the one God just is Jesus himself – and Jesus is literally a self, and so can’t be Being Itself.

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.

Geach on worshipping the right God

In his essay “On Worshipping the Right God” (available in his collection God and the Soul), Catholic philosopher Peter Geach argues that:

[W]e dare not be complacent about confused and erroneous thinking about God, in ourselves or in others.  If anybody’s thoughts about God are sufficiently confused and erroneous, then he will fail to be thinking about the true and living God at all; and just because God alone can draw the line, none of us is in a position to say that a given error is not serious enough to be harmful. (p. 112)

How harmful?  Well, if a worshipper is not even thinking about the true God, then he is not really worshipping the true God, but something else.  That’s pretty serious.  (I would add to Geach’s concern the consideration that atheistic objections to erroneous conceptions of God can lead people falsely to conclude that the notion of God as such is suspect.  That’s pretty serious too.)

Around the web

Metaphysician E. J. Lowe discusses ontology, physics, Locke, Aristotle, logic, laws of nature, potency and act, dualism, science fiction, and other matters in an interview at 3:AM Magazine. 

Over at The Montreal Review, Alex Sztuden responds to Leiter and Weisberg’s review of Thomas Nagel’s Mind and Cosmos.

Frank Beckwith replies to David Bentley Hart on natural law in The Catholic Thing.

EvolutionBlog needs better Nagel critics

EvolutionBlog’s Jason Rosenhouse tells us in a recent post that he hasn’t read philosopher Thomas Nagel’s Mind and Cosmos.  And it seems obvious enough from his remarks that he also hasn’t read the commentary of any of the professional philosophers and theologians who have written about Nagel sympathetically -- such as my own series of posts on Nagel and his critics, or Bill Vallicella’s, or Alvin Plantinga’s review of Nagel, or Alva Noë’s, or John Haldane’s, or William Carroll’s, or J. P. Moreland’s.  What he has read is a critical review of Nagel’s book written by a non-philosopher, and a couple of sympathetic journalistic pieces about Nagel and some of his defenders.  And on that basis he concludes that “Nagel needs better defenders.”

New ACPQ article

My article “Kripke, Ross, and the Immaterial Aspects of Thought” appears in the latest issue of the American Catholic Philosophical Quarterly.  Here is the abstract:

James Ross developed a simple and powerful argument for the immateriality of the intellect, an argument rooted in the Aristotelian-Scholastic tradition while drawing on ideas from analytic philosophers Saul Kripke, W. V. Quine, and Nelson Goodman.  This paper provides a detailed exposition and defense of the argument, filling out aspects that Ross left sketchy.  In particular, it elucidates the argument’s relationship to its Aristotelian-Scholastic and analytic antecedents, and to Kripke’s work especially; and it responds to objections or potential objections to be found in the work of contemporary writers like Peter Dillard, Robert Pasnau, Brian Leftow, and Paul Churchland.

The Incompetent Hack

You might recognize the name of atheist blogger Chris Hallquist, who styles himself “The Uncredible Hallq,” from an earlier post.  I there characterized him as “unliterate” on the grounds that while he is capable of reading, he does not bother to do so.  (Hallquist had egregiously misrepresented something I had written in an earlier post, and made some silly and false remarks about what was and was not covered in my book Aquinas while admitting that he hadn’t read more than 15 pages of it.)  But it seems that was not quite right.  It may be that, like Otto in the movie A Fish Called Wanda (to borrow an example I used in The Last Superstition), Hallquist does read; he just doesn’t understand.