Les Paul contra Scruton

As you’ve no doubt figured out from the latest Google logo, Thursday was the birthday of the late Les Paul, pioneer of the electric guitar and related musical innovations.  Should we be thankful for what Paul gave us?  I certainly am.  Roger Scruton (whom I have also always admired) might disagree.  In An Intelligent Person’s Guide to Modern Culture, Scruton tells us that:

The electric guitar… [is] a machine, which distorts and amplifies the sound, lifting it out of the realm of human noises.  If a machine could sing, it would sound like an electric guitar.  Techno-music is the voice of the machine, triumphing over the human utterance and cancelling its pre-eminent claim to our attention…. However much you listen to this music, you will never hear it as you hear the human voice… You are overhearing the machine, as it discourses in the moral void. (p. 107)

If you are tempted to regard that as anything but over-the-top… well, ladies and gentlemen, I give you Les Paul and Mary Ford.  Just try to find a “moral void” here, or anything other than something delightfully human:

Singer “in a state of flux”

The Guardian reports that Peter Singer is having second thoughts about some aspects of his moral philosophy.  In particular, he now has doubts about whether preference utilitarianism provides satisfactory moral advice about climate change.  (As the reporter puts it, “preference utilitarianism can provide good arguments not to worry about climate change, as well as arguments to do so.”)  Singer is also now open to the idea that moral value must be grounded in something objective; and though he is still not inclined to believe in God, he acknowledges that a theologically-oriented ethics has the advantage that it provides the only complete answer to the question why we should act morally.

Coyne on intentionality

Biologist Jerry Coyne responds to a recent post by Vincent Torley on the topic of whether the brain is a kind of computer.  Torley had cited me in defense of the claim that the intentionality or “meaningfulness” of our thoughts cannot be explained in materialist terms.  Coyne responds as follows:

I’ll leave this one to the philosophers, except to say that “meaning” seem [sic] to pose no problem, either physically or evolutionarily, to me: our brain-modules have evolved to make sense of what we take in from the environment.  

The fallacy Coyne commits here should be cringe-makingly obvious to anyone who’s taken a philosophy of mind course.  Coyne “explains” intentionality by telling us that “brain-modules” have evolved to “make sense” of our environment.  But to “make sense” of something is, of course, to apply concepts to it, to affirm certain propositions about it, and so forth.  In other words, the capacity to “make sense” of something itself presupposes meaning or intentionality.  Hence, if what Coyne means to say is that an individual “brain-module” operating at the subpersonal level “makes sense” of some aspect of the environment, then his position is just a textbook instance of the homunculus fallacy: It amounts to the claim that we have intentionality because our parts have intentionality, which merely relocates the problem rather than solving it.  If instead what Coyne means is that the collection of “brain-modules” operating together constitute a mind which “makes sense” of the environment, then he has put forward a tautology – the brain manifests intentionality by virtue of “making sense” of the world, where to “make sense” is to manifest intentionality.  Either way, he has explained nothing.

Two, four, six, eight! Who do you reincarnate?

Could there be such a thing as reincarnation?  A necessary condition would be the truth of some form of dualism.  So far so good, since (I would say) some form of dualism is true.  But which form?  There are at least three to choose from: substance dualism, the version associated with Plato and Descartes; property dualism, associated with the likes of John Locke, David Chalmers, and (the early) Frank Jackson; and the hylemorphic dualism defended within the Aristotelian-Thomistic metaphysical tradition.  Are all of these equally favorable to a defense of reincarnation?

Comments on comments

I was out of town for several days and not monitoring the comboxes.  Unfortunately, Blogger’s overzealous spam filter kept busy while I was away and it seems some readers had trouble posting their comments.  Sorry about that.

In general, if you post a comment and it does not appear, it has no doubt ended up either in the spam filter or the moderation box.  Rest assured that I will get to it, though on days that I teach it may take me as long as a few hours to do so.  I understand why some readers would try to repost their comments in these circumstances, but if this does not succeed after the first attempt there is no point in trying again (much less trying 30, 40, or 50 times)!  Please be patient – again, I will get to it.

Review of Examined Lives

If you are a reader of First Things, you might find of interest my review of James Miller’s Examined Lives: From Socrates to Nietzsche, which appears in the June/July issue.  (I’d link to the online version, but it’s behind a paywall.)  If you’re not a reader, do the good people at FT a favor and pick up a copy – or subscribe, as the magazine begins a new era under the able leadership of new editor R. R. Reno.

Mind-body problem roundup

For readers who might be interested, I thought it would be useful to gather together in one place links to various posts on the mind-body problem and other issues in the philosophy of mind.  Like much of what you’ll find on this blog, these posts develop and apply ideas and arguments stated more fully in my various books and articles.  Naturally, I address various issues in the philosophy of mind at length in my book Philosophy of Mind, of which you can find a detailed table of contents here.  (The cover illustration by Andrzej Klimowski you see to the left is from the first edition.)  You will find my most recent and detailed exposition of the Aristotelian-Thomistic (A-T) approach to issues in the philosophy of mind in chapter 4 of Aquinas.  There is a lot of material on the mind-body problem to be found in The Last Superstition, especially in various sections of the last three chapters.  And there is also relevant material to be found in Locke, in the chapter I contributed to my edited volume The Cambridge Companion to Hayek, and in various academic articles.

Leibniz’s Mill

In section 17 of his Monadology, Leibniz puts forward the following argument against materialism:

Moreover, it must be confessed that perception and that which depends upon it are inexplicable on mechanical grounds, that is to say, by means of figures and motions.  And supposing there were a machine, so constructed as to think, feel, and have perception, it might be conceived as increased in size, while keeping the same proportions, so that one might go into it as into a mill.  That being so, we should, on examining its interior, find only parts which work one upon another, and never anything by which to explain a perception.  Thus it is in a simple substance, and not in a compound or in a machine, that perception must be sought for.  Further, nothing but this (namely, perceptions and their changes) can be found in a simple substance.  It is also in this alone that all the internal activities of simple substances can consist.

Gillespie on modernity

Some time back I reviewed Michael Allen Gillespie’s book The Theological Origins of Modernity in The Review of Metaphysics.  I notice that the review is now available online here.  (Gillespie traces the origins of modernity to the nominalism of William of Ockham.  That is a theme I explored in a recent post.)

Are you for real?

In a recent post, I gave as an example of an obviously wrongheaded conception of God’s relationship to the world the idea that we are literally fictional characters in a story He has authored – though I also allowed that as a mere analogy the idea may have its uses.  Vincent Torley wonders whether there might not be something more to the idea, though, citing the use Hugh McCann makes of it in his Stanford Encyclopedia of Philosophy article on “Divine Providence” (see especially section 6 of the article).

Happy Anniversary, Bill

My friend Bill Vallicella kindly offers his congratulations on the birth of my daughter, and I offer my congratulations to him on the seventh anniversary of the Maverick Philosopher blog.  As I’ve said before, I have long regarded Bill as something like the Platonic Form of a philosophy blogger.  His blog contains just the right mix of serious posts and light ones, polemical political pieces and coolly intellectual ones, long posts and short posts, original pieces and links to the work of others, along with the occasional cooking tip or link to YouTube.  Plus he is a terrific aphorist and a solid technical philosopher.  If any of you readers find my own blog worthy of your time, you might give Bill some of the credit, since he has been my model.  Chalk the defects up to yours truly.

Reply to Torley and Cudworth

This is the second installment of a two-part post on the dispute between Aristotelian-Thomistic (A-T) metaphysics and “Intelligent Design” (ID) theory (a post which I hope will put the subject to rest for a while).  Having in my previous installment set out the Aristotelian distinction between “nature” and “art” (or natural objects and artifacts), I now turn to consider the recent remarks of ID defenders Vincent Torley and Thomas Cudworth over at the blog Uncommon Descent.  (Those who haven’t read the previous installment are urged to do so before reading this one.  It also wouldn’t hurt if you had some familiarity with the other things I’ve said on this topic in many previous posts.)

Nature versus art

I’ve been meaning to put the debate between Aristotelian-Thomistic (A-T) metaphysics and “Intelligent Design” (ID) theory aside for a time, but Vincent Torley and Thomas Cudworth have recently raised objections and questions (here, here, and here) to which I would like to respond.  I will have to do so at some length, I’m afraid, because Torley’s first post is itself very long, and because there are many background issues that need to be clarified before Torley’s and Cudworth’s remarks can be addressed.  In this post I will set out the relevant background ideas, and in a second post I will consider Torley’s and Cudworth’s points.  After that I intend to give the subject a rest for a long while – to the chagrin of some readers perhaps, but (I suspect) to the relief of many.

Hunter on TLS

Philosopher Graeme Hunter kindly reviews The Last Superstition in the latest issue of Touchstone.  From the review:

Feser is a talented philosopher who can present Christian thought in broad strokes or in fine detail with equal authority. His book is notable for the clarity with which it reassembles the essential elements of Christian philosophy – showing its debt to ancient Greece, its development in the Middle Ages, and its canonical expression in the thought of St. Thomas Aquinas. Feser then uses his expertise in later philosophy to isolate certain interconnected fallacies of thought, from the Renaissance, the Enlightenment and up to the present, fallacies that have insinuated themselves into our thinking, limiting our ability to think clearly about science, truth, God, and the human condition.

You need have no prior knowledge of the history of philosophy to follow Feser’s guided tour, but he takes for granted a reader prepared to go slowly and think things through. The reward for doing so is great. Though I have spent a lifetime teaching and writing about the same matters as this book discusses, I was challenged and instructed on almost every page…

It is rather to Feser’s credit that he sometimes allows himself (and his reader) the simple pleasure of scoffing at the other side…

The reader who begins this book prepared to think will end it thinking much more effectively. He will see the new atheism for the stale, unprofitable confusion it is. At the same time he will accumulate some useful ammunition for the culture wars. Few books reward our labor so richly.

Happy Birthday

I am pleased to announce that my wife Rachel gave birth yesterday to our sixth child, Gwendolyn Marie Feser.  Cigars all around.  Posting may be light for a little while.

Update: Many thanks for the very kind wishes of all my readers.  Here is a pic of Gwendolyn doing her best Alfred Hitchcock impression while held by her sister Gemma:

Easter Triduum

Frank Turek of the radio program CrossExamined informs me that they will be rerunning his recent interview with me this Saturday at 10 am ET and again on Easter at 5 pm ET.  You can listen here.  I wish all my readers a holy Good Friday and Easter Sunday.  Those who have not seen them might find of interest my posts from last year on “The Meaning of the Passion” and “The Meaning of the Resurrection.”

Uncommon Descent update

My readers should know that Vincent Torley has added a disclaimer to his recent post, apologizing for any misrepresentation of my views contained in the post.  I appreciate this, and I apologize if the tone of my original response to Torley and his fellow ID defenders Jay Richards and Denyse O’Leary (which I have since replaced) was excessively harsh.  Torley has also put up another post, as has Thomas Cudworth.  I will reply to them as soon as I am able.

The God above God

I’m not a big fan of Paul Tillich.  As a philosopher, he was too muddleheaded; as a theologian, too modernist.  But even muddleheaded modernists get a genuine insight now and again.  Tillich arguably did when he spoke of “the God above God,” though he presented it poorly and with an admixture of serious error.

State Cows

I recently got an email from Daniel Andersson of the Swedish band State Cows about their new eponymous album.  It’s terrific – I’ve been playing it for days now.  “State Cows” is an anagram of “West Coast,” and if you dig the Westcoast sound – think Steely Dan, Michael McDonald, Michael Franks, or Toto – you’ll dig these guys.  Some samples, courtesy of YouTube: “Lost in a Mind Game,” “New York Town,” “Painting a Picture,” and “Looney Gunman.”  Break out the Cuervo Gold – leave aside the fine Colombian – and give a listen.

(No pretentious pop music analysis this time, sorry – for that, see my earlier posts on Steely Dan, Lady Gaga, Thelonious Monk, and jazz and modern culture more generally.)

Uncommonly careless

Some recent remarks made by contributors to the Uncommon Descent blog seriously misrepresent my criticisms of “Intelligent Design” theory.  One of them insinuates that I deny “that it is possible for a living thing to be the product of design”; another claims that I “attack [the] evidence for design in nature”; most bizarrely, a third alleges that I put Thomism “in bondage to atheism.”  In fact I have, of course, never denied that the natural world is designed by God, much less that we can reason from the existence of the world to the existence of God.  (These would be rather strange views to take for someone who has vigorously defended each of Aquinas’s Five Ways.)  As I emphasized in a recent post:

The dispute between Thomism on the one hand and Paley (and ID theory) on the other is not over whether God is in some sense the “designer” of the universe and of living things – both sides agree that He is – but rather over what exactly it means to say that He is, and in particular over the metaphysics of life and of creation.

There have been other serious misrepresentations from the Uncommon Descent camp as well, which I have addressed here and here.  Irritation at this pattern of misrepresentations led me yesterday to post a fairly harsh response.  Vincent Torley, one of the writers to whom I was responding, assures me that he did not intend to misrepresent my views.  I will take him at his word, and I have removed my response of yesterday.  But it does seem to me that Torley and other Uncommon Descent contributors are sometimes culpably negligent in their mischaracterizations of their opponents’ views, even if no malice is intended.  And I think that this should be clear to anyone who has actually carefully read what I’ve written.  I will leave it at that.

A reprint is not a reply

Some of my readers seem to think that Jay Richards’ recent series of posts over at Evolution News and Views (here and here) constitute a reply to my recent post about Richards.  But in fact Richards has merely been reprinting, in several installments, the very essay of his that I was criticizing in my post!  He is, quite literally, just repeating himself without actually responding to my objections.  Moreover, Richards himself says in the first of his posts that that is all he is doing.  The brief introductory material he adds there mainly just summarizes some of the claims he makes in his essay – claims I already answered in my original post – without adding anything new. 

(Actually, there is one new tidbit there: Richards informs us that he “agree[s] with Duns Scotus' critique of what he took to be Thomas' view of [analogical predication].”  Readers of my original post on Richards will note the irony.) 

So, in answer to any readers who might be wondering whether I’m going to reply to Richards’ “latest”: I already did reply! You should be asking him when he’s going to reply to me.  (When he does, I guess I can just reprint my original post about him and people will think it’s a reply…)

A further thought on the “one god further” objection

We’ve been beating up on the “one god further” objection to theism.  Here’s another way to look at the problem with it.  The objection, you’ll recall, goes like this:

When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.

Suppose I go along with the gag.  Why do I dismiss all other gods?
 

Well, in part because there is ample reason to think they do not exist.  But also – and far more importantly – because even if they did exist, they would all in various respects be less than ultimate and thus would not be truly divine and worthy of worship.  So, for example, if the gods of Olympus existed, we would expect to find them living atop Mount Olympus, and they don’t.  But even if they did exist – suppose they return to Olympus when no one is looking, or reside in some other dimension as in the Marvel Comics version of the Olympian gods – they would all in various respects manifest limitations and defects that show them to be mere creatures like us, even if more grand creatures than we are.  Hence, as we know from mythology, they are all supposed to suffer myriad limitations on their power, and to be motivated by various petty concerns.  They come into existence, just as we do.  They can be startled when the face of the guy they’re about to kiss comes peeling off to reveal a leering skull.  (Just check out Aphrodite – also known as Venus – on that comic book cover up above!  You’d think the skeleton hands would have been a clue that something was up with this dude…)

The “one god further” objection

A reader calls attention to Bill Vallicella’s reply to what might be called the “one god further” objection to theism.  Bill sums up the objection as follows:

The idea, I take it, is that all gods are on a par, and so, given that everyone is an atheist with respect to some gods, one may as well make a clean sweep and be an atheist with respect to all gods. You don't believe in Zeus or in a celestial teapot. Then why do you believe in the God of Isaac, Abraham, and Jacob?

Or as the Common Sense Atheism blog used to proclaim proudly on its masthead:

When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.

I see that that blog has now removed this one-liner, which is perhaps a sign that intellectual progress is possible even among New Atheist types.  Because while your average “Internet Infidel” seems to regard the “one god further” objection as devastatingly clever, it is in fact embarrassingly inept, a sign of the extreme decadence into which secularist “thought” has fallen in the Age of Dawkins.

Descartes’ “trademark” argument

Descartes presents three arguments for God’s existence in the Meditations: a version of the ontological argument; the “preservation” argument, which is an eccentric variation on the idea of God as First Cause; and the “trademark” argument.  Each of these is problematic, though each is also more interesting and defensible than it is usually given credit for.  I have said something about ontological arguments in a couple of recent posts (here and here), and I might have something to say about the “preservation” argument in a future post.  For now let’s consider the “trademark” argument – probably the most maligned of the three.

Deadly unserious

Catholic bishops are obliged to convey the authentic teaching of the Church on matters of faith and morals.  The modern, secular, liberal world utterly despises that teaching, and its hostility has only increased in the decades since the Fathers of Vatican II hoped that some common ground might be found on the basis of which the Church and the world could cooperate.  A bishop can deal with this situation in one of two ways.  He can damn the torpedoes and press on at full speed, Athanasius contra mundum.   Or he can temporize.  We have seen how the temporizing strategy played out during last year’s debate over health care.  It is manifest in many other areas too, such as the debate over capital punishment, as current events in Illinois and Arizona illustrate.

Catholicism, conservatism, and capital punishment

Catholic teaching on the death penalty – or rather, yet another simplistic and misleading presentation of the Church’s teaching – is in the news again.  I plan to write up a blog post on this latest controversy, but in the meantime I thought it would be worthwhile reprinting the lengthy treatment of the subject I wrote for the old Right Reason group blog back in 2005.  (The original post and the combox discussion it generated can still be found here via the Wayback Machine.  But Wayback Machine links are temperamental, so it will be useful to give the post a new home.)