New APPS: Art, Politics, Philosophy, Science

Foucault, Descartes and Monastic Subjectivity

By Gordon Hull

We’ve known for a while, thanks to work by scholars such as Stephen Menn, that Descartes was in many ways a deeply religious and conservative thinker, one who took great care to try to align his work with Church doctrine, and who engaged scholastic thought with a good deal more precision than his dismissive comments suggest. One need only compare his assertions about the epistemic veracity of “ideas” as opposed to linguistic expression, to see the point. Indeed, as Tad Schmalz documents in detail, Descartes and his followers’ problem – and why he ended up on the banned books list – wasn’t any of the things that you might initially think, like the cogito, but the inability of his followers to explain the Eucharist (this shows up as early as Arnauld’s replies; in a way, the failure was inevitable, since the official explanatory apparatus of the Eucharist, as a product of the 1300s, presupposed Aristotelian physics, which Descartes rejected). Foucault’s lectures On the Government of the Living deepen that picture and apply it to the world we live in today.

In his Descartes and Augustine, Menn makes the case that Descartes is fundamentally an Augustinian thinker in many ways. The cogito (Descartes never says “cogito ergo sum” in his own voice, by the way, so really we are talking about the res cogitans) appears to be lifted straight from Augustine. Via Menn, then, here is the Augustine. I apologize for the length, but if you’re not familiar with it, the passage is worth it (for the TLDNR crowd, I’ve boldfaced the parts that get the point across most succinctly:

Women In Philosophy And Reconceptualizing Philosophical Method

By: Samir Chopra

This past Monday, on 20th April, Christia Mercer, the Gustave M. Berne Professor of Philosophy at Columbia University, delivered the Philosophy Department's annual Sprague and Taylor lecture at Brooklyn College. The title of her talk was 'How Women Changed The Course of Philosophy'. Here is the abstract:

The story we tell about the development of early modern philosophy was invented by German Neo-Kantians about 150 years ago. Created to justify its proponents’ version of philosophy, it is a story that ignores the complications of seventeenth-century philosophy and its sources. In this lecture, Professor Christia Mercer uncovers the real story behind early modern rationalism and shows that many of its most original components have roots in the philosophical contributions made by women. [link added]

At one point during the talk, in referring to the contributions made by Julian of Norwich, Professor Mercer began by saying, "Julian does not offer an argument here, but rather an analysis...". During the question and answer session, focusing on this remark, I offered some brief comments.

On Pernicious Philosophers

There’s a discussion going on over at Leiter about the results of his latest poll: which modern philosopher had the “most pernicious influence” on philosophy?  Heidegger was the strong #1, both in terms of the number of people who hated him, and the intensity of their hatred.  This doesn’t seem that surprising, given that Leiter’s readers, um, lean analytic and since Leiter took their Derrida option off the table.

Much more interesting, it seems to me, is the historical skew of the results.  Most of the figures in the top 20 are 20^th century philosophers, and all but three (Descartes, Berkeley, and Kant) are 19^th or 20^th century (and it wouldn’t be conceptually wrong to put Kant in with the 19c).  Does this reflect poor historical training?  Do influential but controversial positions get absorbed into the ‘mainstream?’

Strange Encounters

I haven't posted in quite a while, but it seems like it might be time for another continental connections post (this is also cross-posted at my own blog).

One of my favorite passages from Hume actually occurs twice – in the Treatise and the Enquiry. This is the passage where Hume offers up the example of the man with normally functioning faculties who is suddenly placed into a strange, unfamiliar environment. Here is the passage from the Treatise:

For ‘tis evident, that if a person full-grown, and of the same nature with ourselves, were on a sudden transported into our world, he wou’d be very much embarrass’d with every object, and would not readily find what degree of love or hatred, pride or humility, or any other passion he ought to attribute to it. The passions are often vary’d by very inconsiderable principles; and these do not always play with a perfect regularity, especially on the first trial. But as custom and practice have brought to light all these principles, and have settled the just value of every thing; this must certainly contribute to the easy production of the passions, and guide us, by means of general establish’d maxims, in the proportions we ought to observe in preferring one object to another. (T 2.1.6, 293-4)

In the Enquiry Hume slightly modifies the example:

Suppose a person, though endowed with the strongest faculties of reason and reflection, to be brought on a sudden into this world; he would, indeed, immediately observe a continual succession of objects, and one event following another, but he would not be able to discover any thing farther. He would not, at first, by any reasoning, be able to reach the idea of cause and effect; since the particular powers, by which all natural operations are performed, never appear to the senses; nor is it reasonable to conclude, merely because one event, in one instance, precedes another, that therefore the one is the cause, the other the effect. Their conjunction may be arbitrary and casual. There may be no reason to infer the existence of one from the appearance of the other. And in a word, such a person, without more experience, could never employ his conjecture or reasoning concerning any matter of fact, or be assured of any thing beyond what was immediately present to his memory and senses. (EHU 36).

The Importance of Michel de Montaigne, or the Paradox of an Underrated Classic

I’ve been teaching and studying Montaigne this semester with an intensity I’ve never undertaken before, though I have dipped into Montaigne previously to teach on friendship, and on skepticism in moral and epistemic contexts. Working right through the Essays  for the first time, I’ve discovered far more about Montaigne, the themes of his work, and the depth of his philosophical achievement. What stands out for me is how much Montaigne sets up major philosophical questions and approaches of modern philosophy, and is at least as deserving as Descartes is to be considered as important to the origins of modern philosophy. Montaigne’s very literary way of writing, his reliance on allusion to history and ancient authors, and the rather rambling nature of his writing are all possible explanations for his relatively marginal place in philosophy, his relatively greater presence in cultural history and cultural theory.