New ACPQ article

My article “Existential Inertia and the Five Ways” appears in the latest issue of the American Catholic Philosophical Quarterly.  Here is the abstract:  

The “existential inertia” thesis holds that, once in existence, the natural world tends to remain in existence without need of a divine conserving cause.  Critics of the doctrine of divine conservation often allege that its defenders have not provided arguments in favor of it and against the rival doctrine of existential inertia.  But in fact, when properly understood, the traditional theistic arguments summed up in Aquinas’s Five Ways can themselves be seen to be (or at least to imply) arguments against existential inertia and in favor of divine conservation.  Moreover, they are challenging arguments, to which defenders of the existential inertia thesis have yet seriously to respond. 

The article is a supplement of sorts to the discussion of the Five Ways contained in chapter 3 of Aquinas.  It sets out the arguments in a more formal manner and is concerned less with Aquinas’s own way of stating them than with the way they have been developed and refined within the broader Thomistic tradition down to the present day.  As the abstract indicates, the paper is particularly concerned to show how each of the Five Ways – or rather, how each of the general patterns of argument that the Five Ways represent – when followed out consistently implies that the world could not in principle continue for an instant without the conserving action of God.  In the course of defending this claim the paper also responds to the contrary arguments of writers like Mortimer Adler, John Beaudoin, J. L. Mackie, and Bede Rundle.

Does morality depend on God? (Updated)

Not the way many people think it does.  A reader asks me to comment on this post by Trent Dougherty over at The Prosblogion.  Dougherty notes that if someone accepts Aristotelian essentialism, it seems to follow that he ought to allow that morality can have a foundation even if there is no God.  For from an Aristotelian point of view, what is good for a human being, and thus how we ought to treat human beings, is determined by human nature, and human nature is what it is whether or not there is a God.  Well, I think Dougherty is more or less right about that much, though I would qualify what he says in ways I’ll explain presently.  And as I’ve argued elsewhere (e.g. in The Last Superstition), it isn’t atheism per se that threatens the very possibility of morality, at least not directly.  Rather, what threatens it is the mechanistic or anti-teleological (and thus anti-Aristotelian) conception of the natural world that modern atheists are generally committed to, and which they (falsely) assume to have been established by modern science.

So you think you understand the cosmological argument?

Most people who comment on the cosmological argument demonstrably do not know what they are talking about.  This includes all the prominent New Atheist writers.  It very definitely includes most of the people who hang out in Jerry Coyne’s comboxes.  It also includes most scientists.  And it even includes many theologians and philosophers, or at least those who have not devoted much study to the issue.  This may sound arrogant, but it is not.  You might think I am saying “I, Edward Feser, have special knowledge about this subject that has somehow eluded everyone else.”  But that is NOT what I am saying.  The point has nothing to do with me.  What I am saying is pretty much common knowledge among professional philosophers of religion (including atheist philosophers of religion), who – naturally, given the subject matter of their particular philosophical sub-discipline – are the people who know more about the cosmological argument than anyone else does. 

In particular, I think that the vast majority of philosophers who have studied the argument in any depth – and again, that includes atheists as well as theists, though it does not include most philosophers outside the sub-discipline of philosophy of religion – would agree with the points I am about to make, or with most of them anyway.  Of course, I do not mean that they would all agree with me that the argument is at the end of the day a convincing argument.  I just mean that they would agree that most non-specialists who comment on it do not understand it, and that the reasons why people reject it are usually superficial and based on caricatures of the argument.  Nor do I say that every single self-described philosopher of religion would agree with the points I am about to make.  Like every other academic field, philosophy of religion has its share of hacks and mediocrities.  But I am saying that the vast majority of philosophers of religion would agree, and again, that this includes the atheists among them as well as the theists.

Tom and Jerry

Let’s give Jerry Coyne credit.  He asked for advice on what to read in order to understand what theists take to be the rational foundations of their position, I gave him some advice, and now he says he’ll take it.  And so, Jerry Coyne will soon meet Thomas Aquinas.  True, on the subject of the cosmological argument, Coyne still misses the point, which is that the pat “counterarguments” hacks like Dawkins give are superficial and directed at straw men.  Nor did I say he “must read many books” to see at least that much: Just reading a book like my Aquinas would suffice.  The point of my other references was merely to indicate where he might look if he wants to pursue the subject more thoroughly than just relying on little old me.

Do I expect Coyne to become a theist after studying Aquinas, or even to admit that the cosmological argument is more formidable than New Atheist types give it credit for?  Not for a moment – any more than Coyne expects that “Intelligent Design” theorists (my longtime sparring partners) would concede an inch even after reading one of the “one stop” books Coyne cites as sufficient to establish Darwinism.   

But, again, Coyne deserves credit for at least going through the motions, which is more than Dawkins, Myers, et al. bother to do.  In New Atheist Land, that’s a kind of progress.  (And by the way, Prof. Coyne, I’m not the “Skeptic” in the little dialogue presented in my previous post.  I’m the “Scientist.”)

A clue for Jerry Coyne

A reader alerts me that Jerry Coyne, whose philosophical efforts we had occasion recently to evaluate, has been reading some theology – “under the tutelage of the estimable Eric MacDonald,” Coyne tells us.  And who is Eric MacDonald?  A neutral party to the debate between theologians and New Atheist types like Coyne, right?  Well, not exactly.  Turns out MacDonald is “an ex-Anglican priest” who has been “wean[ed]… from his faith,” and who claims that “religious beliefs and doctrines not only have no rational basis, but are, in fact, a danger to rational, evidence-based thinking.”

Give Coyne’s post a read, then come back.  Now, you might recall my fanciful dialogue from a few months back between a scientist and a bigoted science-bashing skeptic.  The point was to try, through analogy, to help New Atheist types see how they appear to others, and how irrational and ill-informed they really are.  (If you haven’t seen the dialogue, go read that too, then come back.)  To see what is wrong with Coyne’s latest remarks, we can imagine that that dialogue might continue as follows:

On some alleged quantifier shift fallacies, Part II

Continuing our look at alleged cases of the quantifier shift fallacy committed by prominent philosophers, let’s turn to an example from John Locke.  As we’ve seen, Harry Gensler accuses Locke of reasoning as follows: “Everything is caused by something, so there must be some (one) thing that caused everything.”  What does Locke actually say?  The relevant passage is from Book IV, Chapter 10 of the Essay Concerning Human Understanding:

[Man] knows also that nothing cannot produce a being; therefore something must have existed from eternity.  In the next place, man knows, by an intuitive certainty, that bare nothing can no more produce any real being, than it can be equal to two right angles.  If a man knows not that nonentity, or the absence of all being, cannot be equal to two right angles, it is impossible he should know any demonstration in Euclid.  If, therefore, we know there is some real being, and that nonentity cannot produce any real being, it is an evident demonstration, that from eternity there has been something; since what was not from eternity had a beginning; and what had a beginning must be produced by something else.

A first without a second

For the Thomist, to say that God is the First Cause of things is, first and foremost, to say that He is the cause of their existence at every moment at which they do exist.  God creates things out of nothing precisely in the act of conserving them in being, and apart from His continual causal action they would instantly be annihilated.  You, the computer you are using right now, the floor under your feet, the coffee cup in your hand – for each and every one of these things, God is, you might say, “keeping it real” at every instant.  Nor is this causal activity something anything else could either carry out or even play a role in.  Creation – which for Aquinas means creation out of nothing – can be the act of God alone.

Of note…

For your consideration on this fine Fourth of July:

Tuomas Tahko posts video of Kit Fine’s talk at a recent conference on Aristotelian Themes in Contemporary Metaphysics. 

From David Oderberg, two recent articles: “Morality, Religion, and Cosmic Justice” and “The World is Not an Asymmetric Graph.” 

In The Journal of Nietzsche Studies, Mark Anderson discusses Julian Young’s Friedrich Nietzsche: A Philosophical Biography and its sources.  Young replies and Daniel Blue comments.

Christopher Kaczor has edited a volume of essays written in tribute to the late Ralph McInerny. 

The Catholic University of Paris is hosting a conference on Hume’s Legacy in Contemporary Philosophy this September.  Speakers include Helen Beebee, Paul Clavier, Peter Kail, Catherine Larrère, Eléonore Le Jallé, Michel Malherbe, Frédéric Nef, David Oderberg, Thomas Pink, Yann Schmitt, Ronan Sharkey, and Anna Zielinska. 

New books:  Brian Davies, Thomas Aquinas on God and Evil; Jeremy Dunham, Iain Hamilton Grant, and Sean Watson, Idealism: The History of a Philosophy; Crawford Elder, Familiar Objects and Their Shadows; Paul Feyerabend, The Tyranny of Science; Anton Ford, Jennifer Hornsby, and Frederick Stoutland, eds., Essays on Anscombe’s Intention; William Jaworski, Philosophy of Mind: A Comprehensive Introduction; Rex Welshon, Philosophy, Neuroscience, and Consciousness; and W. Jay Wood, God.

Editiones scholasticae

Editiones scholasticae is a new German publishing venture devoted to publishing works in Scholastic philosophy, including reprints of works which have long been out of print.  Among the first titles announced are reprints of Bernard Wuellner’s two invaluable reference works Dictionary of Scholastic Philosophy and Summary of Scholastic Principles, used copies of which can be expensive and hard to find.  A very worthy enterprise!

On some alleged quantifier shift fallacies, Part I

If every reader of this blog owns a computer, it doesn’t follow that there is some one computer that every reader of this blog owns.  To think otherwise is to commit what is known as a quantifier shift fallacy.  A reader asks me to comment on the following passage from the second edition of Harry Gensler’s Introduction to Logic:  

Some great minds have committed this quantifier shift fallacy.  Aristotle argued, “Every agent acts for an end, so there must be some (one) end for which every agent acts.”  St Thomas Aquinas argued, “If everything at some time fails to exist, then there must be some (one) time at which everything fails to exist.”  And John Locke argued, “Everything is caused by something, so there must be some (one) thing that caused everything.”  (p. 220) 

Such claims about Aristotle, Aquinas, and Locke are often made.  Are they true?  The answer, in my view, is that they are not true – certainly not in the cases of Aristotle and Aquinas, and arguably not in the case of Locke either.

Routledge Handbook

The Routledge Handbook of Human Rights, edited by Thomas Cushman, will be published this summer.  The book includes my essay “The Metaphysical Foundations of Natural Rights.”  If you have a spare $180, do pick up a copy.  Otherwise, you might look for it in your nearest academic library.

Nozick’s Tale of the Slave

While on the subject of Robert Nozick, we might note that he’s been written up this week in Slate, in an article by Stephen Metcalf.  It’s a pretty feeble piece – gratuitously snotty, philosophically shallow, and lame even as mere journalism insofar as its central “hook” is just wrong.  Contrary to what Metcalf supposes, Nozick did not renounce libertarianism.  In fact he explicitly denied doing so in an interview with Julian Sanchez given not long before Nozick’s death in 2002 (as Sanchez reminds us in responding to Metcalf).  Like too many critics of Nozick, Metcalf also focuses exclusively on his famous “Wilt Chamberlain argument” (and, as Sanchez notes, badly misses the point of it).  That argument is indeed important, but Nozick gave other arguments too, some of them no less interesting.  Consider, for instance, the argument implicit in his thought experiment “The Tale of the Slave.”

Meyer and fusionism

“Fusionism” is the label usually applied to Frank Meyer’s project of harmonizing freedom and tradition in a modern conservative synthesis.  (Meyer actually disliked the “fusionist” label, since it seemed to imply that freedom and tradition did not form an organic unity and needed therefore to be “fused.”  In his view, they naturally go together.)  If by “freedom” we mean respect for the rule of law, limited and decentralized government, and a general preference for market solutions over state action, and by “tradition” a respect for religion and the family, then any modern conservative ought to be a fusionist, and most probably are fusionists.  But Meyer himself had more than this in mind.  In particular, he seems to have been committed to a strict libertarianism of the Ayn Rand or Robert Nozick sort on which any governmental action over and above the police, military, and judicial functions is always and in principle unjust.  And he thought that this extreme position followed from a respect for traditional morality.

Blogging note

There’s an old John Callahan cartoon of a line of people exiting through a door marked “Hell” only to enter through another door marked “Sheer Hell.”  That pretty much sums up what it’s like to go from grading a gigantic stack of papers (as I did last week) to grading a gigantic stack of final exams (as I’m doing now).  Good thing I’ve got some assistance.  Posting may be light for a few days. 

On Aristotle, Aquinas, and Paley: A Reply to Marie George

My article “Teleology: A Shopper’s Guide” (now available online) appeared in Philosophia Christi Vol. 12, No. 1 (2010).  Prof. Marie George’s article “An Aristotelian-Thomist Responds to Edward Feser’s ‘Teleology’” appeared in the next issue, and was critical of what I said in my article about the relationship between the Aristotelian-Thomistic (A-T) understanding of teleology and the conception of teleology implicit in William Paley’s “design argument.”  Philosophia Christi is published by the Evangelical Philosophical Society, and my reply to George has now been posted at the EPS website as part of their online article series.  (By the way, in case anyone is tempted to turn this into yet another episode in the never-ending debate between A-T and Intelligent Design theory, don’t bother.  Like me, Prof. George has been critical of ID.  She and I agree that ID has nothing to do with what Aquinas is up to in the Fifth Way.  What we differ over is whether Aquinas ought also to be distanced from what Paley is up to: Like many other Thomists, I say Yes; she says No.)

O’Brien and Koons on metaphysics and morality

Over at Public Discourse, philosophers Matthew O’Brien and Robert Koons have posted a three-part series on metaphysics and morality: “What Does it Mean to be a ‘Political Animal’?”; “Moral Absolutes and the Humpty Dumpty Fallacy”; and “Who’s Afraid of Metaphysics?”  Give ‘em a read.  (By the way, if you haven’t seen The Waning of Materialism, an important recent anthology edited by Koons and George Bealer, you should check that out too.)

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.