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Athens and Jerusalem

The question, yes, perhaps the question, is whether being and being in the world is fundamentally aporetic or not. The world of the philosopher has to be fundamentally aporia”>aporetic in that there must always be

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the possibility of real and radical questions for the philosopher. Without the possibility of these questions, philosophizing as a way of life is impossible. Philosophy does not just begin with wonder, it also ends with wonder; that is, both the beginning and the end of philosophy

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The world of the faithful cannot be fundamentally aporetic. There are some matters about which there is no possibility of real and radical questions. The faithful man can wonder about what is involved in fearing the Lord, but he can never wonder whether he should fear the Lord or not. The faithful man can wonder about what the good life is, what it means to live a whole and sincere life, but he can never wonder if that life (however it is) is possible without faith, without belief in revelation.

It’s not a matter of whether one knows (versus believes) some claim or not; it seems to be a matter of whether some claims can be genuinely questioned or not. Also, it does not seem to be an issue of accepting some wisdom higher than oneself or sacrificing the autonomy of one’s reasoning, etc.; it seems to be an issue of what is unavailable to the man of faith and what is unavailable to the man of philosophy. A wisdom higher than oneself is available to

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the man of philosophy, I think, as long as that wisdom does not preclude questions about itself. Likewise, maintaining the autonomy of his reason is available to the man of faith, as long as the nomos of his reasoning is

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the divine law, however derived. (These last two points are admittedly fuzzy.)

The philosopher has to admit that the claims of the faithful are possibly true, and in doing so the philosopher is admitting that philosophy, as a way of life, is possibly false. Though the philosopher must admit the possible truth of the claims of the faithful, he cannot admit the actual truth

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accept them. This is the heart of the problem for the philosopher when considering Jerusalem.

When considering Athens, the heart of the problem for the man of faith is what he is losing when, by his faith, he loses access to the radical, originary philosophy of Athens. I think most men of faith would be inclined (or perhaps consider themselves compelled) to deny that they are losing anything of value in losing access to Athens.

Men (and women) of faith: your reaction?

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5 Responses
  1. It seems like aporia would be more of an aspect of a Cartesian approach to Philosophy. The way you talk about a philosopher it makes them sound like they are supposed to be allowed to doubt whatever or go to any lengths all in the name of philosophy (something like the way some scientists operate today–they ought to be able to pursue anything in the name of science).

  2. Mary Elizabeth says:

    I think your criticism is apt, but the aporia I am concerned with is, at least not prima facie, not subject to the same critiques as Descartes’ methodical doubt.

    I am talking about pure, brilliant, beautiful wonder. A wonder that spurs you to look at first principles again and again and a wonder that renders such inquisitions inexhaustible. This wonder is not a passive or even participatory delight in the apparent or even discovered glory of nature, cities, or human souls. This is a real and urgent seeking of truth, truth about nature, cities, and human souls.

    Even if what I was talking about was some Cartesianism, who would say what was or wasn’t allowed? And by what license?

  3. JP Poppleton says:

    If your approach is anything, it is thoughtful.

    Instead of counterpoints, I only have questions and a comment.

    a) What do you mean by aporetic? At least as I understand the term, it would be very difficult to deny that being retains some fixed aporia; an impassible barrier or some thing that at the very least only allows for humble attempts at understanding.

    b) Like Peter, I am interested in understanding what the role of doubt would be in this schema. Doubt and wonder seem to be at odds, at least as I imagine them and I am not referring to fides. A simple openness to being is necessary if one is to ever accept a first principle. Which brings me to my final question…

    c) What type of questioning do the first principles require? Questioning that asks whether or not they are there? Or a probing that seeks to find out how they are there, so fixed or why?

    Isn’t the world of the faithful just as aporetic? If it were not, would there be any need for faith? Is not faith the flashlight we shine into the nooks in crannies of being, to illuminate the tiny spaces that we can see?

    The incredible thing about faith is it is just as wed with the mind of the simple as it is to the sophisticated. The long list of faithful thinkers that I am familiar with appear to be doing everything in their power to incorporate and understand Athens. Some might say that if they lost Athens they would lose everything.

    However, you might be referring to the faithful that appear to be unthinking. Vulgarity, if you will allow me to put it that way, seemed to be a big problem in Athens, too. As men (and women) we seem to be at constant odds with it. Only reason will allow us to chip it away.

  4. C.F. says:

    Mary, your question is one of great interest to me. It seems that perhaps the answer to the dilemma you propose can be found in considering more carefully, or defining precisely, faith. But to summarize my opinion on the question: I agree with you that the man of faith is not and cannot be a philosopher—one who’s way of life is strictly seeking wisdom. To have the virtue, the gift, of faith, at least as Aquinas understood it, is to no longer live in pursuit of wisdom strictly through natural reason, but to assent with the will to the articles of revelation. In so doing, even if one continues to consider what is available to man’s natural intellect, one’s way of life is necessarily altered by faith: the wisdom man now possesses necessitates his living a life consequent to that wisdom, and a life no longer in pursuit of that wisdom. As you pointed out, that wisdom known in faith could always be questioned for inconsistency by man’s natural reason, but as long as faith exists in man he has attained the wisdom sought by the philosopher, and must live his life accordingly (as a religious man).

    Plato, lacking faith, points to its necessity if one is ever to have an account of the whole – he acknowledge we cannot attain wisdom by our own reason. While he may prove that philosophy as a way of life is appropriate in man’s reason-limited state, Plato does not ever suggest that given unforeseen access to wisdom and a subsequent life lacking the pursuit of that wisdom—that such a life would have lost something of value. In Book VI of Plato’s Republic, Glaucon presses Socrates to give an account of the “supreme principle of the good” . Socrates acknowledges that such an account of the “highest knowledge” is indeed desirable—it would constitute the achievement and end of the quest for knowledge of the whole of reality which Socrates, as a philosopher, has made his way of life. Socrates, however, quells Glaucon’s optimism, arguing that the soul of man pursues this principle “having a presentiment that there is such an end, and yet hesitating because neither knowing the nature nor having the same assurance of this as of other things.” In other words, Socrates knows that he cannot attain through his reason an account of the totality of being—he knows “he does not know”. Man’s reason can have a presentiment that wisdom exists, can recognize reason’s limitation in achieving this wisdom on its own, and can recognize that the best life given this limitation is the pursuit, nonetheless, of wisdom. But: Socrates nevertheless affirms that wisdom is desirable, and that the philosophical way of life is good only by way of a lack in man; it seems only logical that a life ordered to knowledge of the wisdom unattainable by man’s natural light would, like that wisdom itself, also be desirable.

    A look at what Aquinas has to say about faith may clarify precisely why nothing is lost by the man of faith. Aquinas addresses in his Expositio superlibrum Boethii de trinitate the scope and nature of the human intellect—what it can know. He considers the manner in which the natural mind can ascend from effects to cause to acquire an analogical knowledge of God. But the human mind can know that it cannot attain propter quid knowledge of the First Cause. The principles of the divine science are not given by natural reason: this type of knowledge requires faith. Theology is wisdom: when first principles are believed in faith they give wisdom—an account of the whole which philosophy cannot attain. Thus, like Socrates, Aquinas recognizes the limitations of man’s reasons—opening the way for a desirable infused gift that enables a higher knowledge, and thus a higher way of life.

    Aquinas considers in question one of the Exposition the capabilities and limitations of the human mind. For Aquinas, the human mind can reach a certain knowledge of God through its own ability. However, Aquinas argues that this knowledge is limited to knowing that God exists: the human mind cannot reach any knowledge of God’s essence—the whatness of God. This is due to the human mind’s way of knowing: the mind can only abstract the whatness of sensible things. Through its own light, reason can know the natures of things encountered in the sensible realm, but such knowledge is limited to these sense-perceptible realities. Thus, the mind cannot attain knowledge of the essence of God, who is not sense-perceptible.

    Nevertheless, Aquinas argues there can be a “science”—an absolute knowledge—of divine realities. This science of divine realities is not based on knowledge given to the mind from the senses, but is rather based on faith—“the starting point of this science” (2, 2, reply to obj. 7). Revelation, for Aquinas, does not give us the essence of God: divine revelation comes to us adapted to our mind’s way of knowing. We cannot apprehend the divine realities in themselves, but “there arises here and now in us a certain sharing in, and a likeness to, the divine knowledge, to the extent that through the faith implanted in us we firmly grasp the primary Truth itself for its own sake” (6, 3, response). Thus, faith is not an intellectual grasp of the divine essence, yet it is the basis for a certain science of the divine reality.

    Aquinas deals with faith in question three. He argues that faith is necessary for the human race on several levels. Faith is present on a human level when persons trust one another and make promises: faith is in this way “necessary in human society”—each human being dependent on others for what is “unknown to himself” (3, 1, response). Further, in every science man must have faith in the science’s principles, which ultimately are derived from the highest science. These highest realities are, although most necessary, least apparent to us and arrived at last in the human way of knowing. Humans have to begin with what is less knowable and posterior by nature to arrive at what is more knowable and prior by nature. However, “what we first know is known on the strength of what we eventually come to know; so from the very beginning we must have some knowledge of those things which are more knowable in themselves, and this is possible only by faith” (3, 1, response). Thus, for Aquinas the highest science cannot be reached without faith in its principles at the outset—principles which later will be demonstrable. From this it follows that faith is necessary in all sciences, including the divine science.

    While faith is thus necessary in all sciences, it absolutely crucial for the divine science. In faith, man’s intellect (which as we have seen cannot begin with the most knowable) goes beyond the height of human accessible divine knowledge—it attains those “aspects of the divinity that human reason is utterly incapable of knowing fully” (2, 1, response). As we saw in the first question, the human mind cannot attain any knowledge of God’s essence from the sense-data it encounters; faith enables man to know what is beyond the limits of reason alone.

    Faith, for Aquinas, is not blind or irrational. Aquinas compares faith to trusting another human person: a man believes another until he has reason to mistrust him because it is necessary to believe other men (as we have seen). In faith, man knows divine realities in a similar way: “the articles of faith, which are the principles of this science…are believed on the word of him who reveals them to us through his witness, in much the same way as a physician accepts the testimony of a scientist” (2,3, reply to obj. 5). Divine faith thus has as its object a set of revealed principles—accepted because man trusts the authority. Faith is the assent one gives to the articles of revelation—not an intellectual grasp, but an act of the will. Aquinas argues that like science and understanding, faith has “unerring and firm assent” as do science and understanding, but it “has to do with matters that are not clear to the mind”, and is in this way like opinion—something that seems probable. To assent man must have an adequate force motivating the will to do so. For assent through natural powers of the intellect, self-evident principles and their conclusions are necessary. For assent in faith, the power of the natural intellect is not enough: as we have seen, the human mind cannot reach principles of the divine science. Faith is rather “a kind of light”—a new light supplementing the natural light which allows the will to assent.

    Faith is, for Aquinas, a habit: a “disposition whereby that which is disposed is disposed well or ill…either in regard to itself or in regard to another” (ST, I-II, 49, 1, response). Faith is the habit that disposes the will to accept divine revelation: a disposition that inclines the will “well”, and thus is also a virtue. Faith, consequently, is the virtue that disposes the will well towards man’s end of knowing divine realities. It is imparted to man by God, and allows the mind to accept the articles of faith—an object of belief not known naturally by the mind. In this understanding of faith, then, it is clear we are given the ability to assent to divine realities: we possess a habit that we did not ourselves acquire. Faith is not forced on us because it is in accord both with our way of assenting and with our way of knowing. Aquinas argues: “Faith comes from God in two ways: by way of an interior light that leads to assent, and by way of the realities that are proposed from without and that had as their source divine revelation” (3, 1, reply to obj. 4). One has to trust the source in order to follow the disposition to believe in the revealed objects: “just as the knowledge of principles is taken from the senses, and yet the light by which principles are known is inborn, so ‘faith comes from hearing,’ and nevertheless the habit of faith is infused.” Thus, Aquinas reaches the crucial conclusion regarding faith and reason: the articles of faith do not contradict reason, but they are believed because of a higher motive force since they are not rationally demonstrable.

    Thus, faith is not an irrational leap for Aquinas; it is rather a second way of knowing available to human beings (by the gift of God). Faith is from the very same source as the first way of knowing—the natural light and natural reason. Aquinas describes the relationship of faith and reason: “The gifts of grace are added to nature in such a way that they do not destroy it, but rather perfect it. So too the light of faith, which is imparted to us as a gift, does not do away with the light of natural reason given to us by God” (2, 3, response). Further, what is divinely taught to us by faith cannot be contrary to what we are endowed with by nature: faith is in no way contrary to reason. Reason has both preparatory and subsequent roles in relation to faith: a threefold relation. Reason first can demonstrate the preambles of faith which are necessary to know in order to have faith. For faith in revelation about God, one must first believe that God exists and is one—preambles knowable by unaided reason. Second, reason can help illuminate the content of faith with analogies—making principles of faith more intelligible to the human mind. Finally, reason can refute assertion contrary to faith—showing their falsity or lack of necessity.

    We can conclude that for Aquinas, both faith and reason are necessary for man to know God. The contents of philosophy—what reason knows by its own light—can not possibly be contrary to the contents of faith, but rather fall short of them. Aquinas thus shows that faith enables man to know God and attain the wisdom that reason knows it cannot know, due to its sense-bound character. Reason knows it cannot reach the end it desires, and knows it needs another light. It recognizes divine revelation is not contrary to what is known by the natural light. Finally, the light or habit of faith disposes man to believe that divine revelation, which is above his natural mind’s capability to know. This virtue of faith is the cause and source of religion—the worship of the God known by faith. Thus, the faith which gives a knowledge which philosophy cannot attain, also gives a way of life beyond that of the philosopher (the one who seeks wisdom): this way of life is precisely the Christian religion in which man gives to God what is owing to him. Such a way life, motivated by the wisdom that reason knows reason alone cannot attain, can thus be recognized by reason as higher than the life of the philosopher.

    Please tell me what you think. I look forward to your thoughts!

  5. Mary Elizabeth says:

    Excellent questions. I hope I can satisfactorily address them. Let me first say that where I am getting much of this is from Leo Strauss’ lecture: “Reason and Revelation.”

    a) For the faithful, being retains some fundamental aporia relative to our natural understanding; but ultimately, insofar as God is all-knowing, etc., there is no question which cannot be answered, no problem beyond understanding. So what I mean by fundamentally aporetic is that the philosopher sees wisdom precisely is seeing that there are no answers but rather more questions about certain things, usually the highest things.

    b) Would you say more about how you see doubt and wonder at odds? I am not inclined to agree, not because I see any affinity between them, but because I cannot imagine a basis on which they may be considered contraries. Are you saying that they are conflicting performances or dispositions such that a man may not both wonder and be in doubt at the same time? That seems to call for more understanding of doubt.

    c) (Your division of the types of questioning reminds me of the opening of Book II of Aristotle’s Posterior Analytics.) It must be a question available to the philosopher whether or not there are first principles, but it is not the only question. I think the more interesting questions and the ones that get more traction are the other ones your mentioned. The key, though, is that the first question is available to the philosopher, and is available to him as a serious question.

    Your mention of vulgarity reminds me that this question of philosophy and revelation cannot be extricated from questions of the city.

    Thanks for the feedback!

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