If I am disinterested in ethics it is not because I am disinterested in humanity, rather that I make no distinction between the moral (human) and the metaphysical (divine). Syncretism, that Platonist disease. Murdoch (Sovereignty of Good) jokes that the asylums are full of people that consider all to be one. The singular idea is surely an impossible edifice for any human mind to maintain – such minds being within the very one they claim to conceive.
The idea of perfection (to borrow from Leibnitz) describes principles, not a particular construction. This distinction is essential given the arbitrary nature of any (logical) position that might be adopted (Godel in mathematics, maybe Bergson in philosophy, perhaps Kuhn or Popper for practical science). Arbitrary is not code for despair, that we should confine metaphysics to the realm of “don’t know”, or append the word belief, in the knowledge that we can’t do without. The least arbitrary is that which creates itself, that which we have as good an insight in as any.
The thing of itself echoes Husserl, the contemporary, anthropological auto-genesis. Modern accounts are prone to emphasise action – the very language of creation is tainted by perception. Irony: We can only but hope to apply such methods to our understanding while time marches ever forward. Continue reading “Fluidity and Good”
It would be simplistic to attribute the Scottish Enlightenment to the Act of Union. It is not uncommon in history for people under the stress of intense change to stabilise themselves in thought of a socio-economic nature. What’s remarkable is the enduring application of that thought. One might consider that Scotland was the first place where what would become the Anglo-American tradition was tested, but it would be more accurate to say the likes of Hume and Smith were instrumental in the formation of the Anglo-American tradition as we now know it.
It is most revealing to characterise the Scottish Enlightenment as practical Calvinism. Calvin took a relatively spiritual position, abandoning the majority of sacraments and denying Papal hierarchy, yet simultaneously provided the rigorous structure and organisation required to maintain a coherent human collective. The result was to move Platonic dualism from the sphere of religion to what we now call politics, to such effect that much the same doctrine fostered both the socialism of central Europe and the individualism of North America. Calvin’s lingering cultural dominance in modern Scotland goes some way to explain why Socialist Nationalism isn’t regarded as an inherent contradiction in the country. Continue reading “Paying for Better”
Part way through Midnight Mass a gentleman appeared with a plate onto which he expected money to be placed. Yet I had none. Not a penny. This was no mere faux pas. The reaction from the woman beside me was complete abhorrence. Charity, it seems, is nothing to the absence of charity. She could not know the nature of the contradiction. For had I taken money my only intention could have been to enter (there being no charge to merely walk the streets), which I had no intention of doing, and thus I took none, and thus freely entered. But such reasoning is as superficial as her Puritan reaction. Continue reading “The Agony of Loose Change”