We Platonists Shall Have the Victory Over Materialists

The eternal One, the Dyad and the Triad.

The eternal One, the Dyad and the Triad.

By: Jay

Famous philosopher Thomas Nagel recently published a book questioning the hallowed dogma of strict, reductionist materialism.  I have not read the book, but a philosopher friend recommended it to me.  It’s nice to see someone daring to challenge the ridiculous control grid that is modern so-called academia.  In a similar vein this week, a friend set up a Google chat where I was able to meet an MIT professor and debate certain questions relating to materialism and Platonism.  While I have to tread lightly here, I want to make it clear that I am not advocating everything Plato taught.  However, in the course of debating academics and thinkers, appeals to the hallowed tradition of Platonism and mathematics seems to have some weight as an inroad.  I don’t think I made much progress in my discussion/debate with the MIT chap, but it illustrates for me further confirmation of the correctness of my own positions on metaphysics.

In the course of this conversation several ideas came to mind that highlight the impossibility of rank materialism.  Many of them have been highlighted here before, but it’s always good to rehearse them, since modernity is so committed to this dogma without question.  The first faulty presupposition is naive empiricism.  The scientific and academic establishment is still dominated by naive empiricism as its sole epistemological approach.  Believe anything you want, in fact, just so long as undergirding all of it is the ridiculous idea that “all knowledge comes through sense experience.”  This is the ancient error of the sophists, nominalists and Enlightenment empiricists.

Caught up in the populist ideas of their times, these strands of philosophers and thinkers simply assumed that the intellectual climate that fostered “progress” was and is only had in circles that adhere to this doctrine.  Nothing could be further from the truth.  Since most in this school follow some form of what they would term “logic,” it is very easy to demonstrate that the claim “all knowledge comes through sense experience” is false by appealing to the sentence itself.  The claim itself is an exceptionally strong universal claim about both knowledge and metaphysics.  Given the propensity of those in this strand to bully theists for unsubstantiated claims, there is no possible way, on empirical grounds, to prove such a claim.  The claim itself necessarily entails a whole host of metaphysical preconditions, too, which are anathema to naive empiricism.   So the very dogmatic claim of naive empiricism, which even W.V.O. Quine, one of their own, showed was an impossible claim, is still quite impossible.  In fact, you can read David Hume himself, the grandfather of modern atheistic materialism, for an elaborate explanation of how empiricism necessarily entails radical skepticism and is therefore utterly destructive to all knowledge.  For example, in the Weekly Standard piece on Nagel’s recent workshop with materialists, we read: Read more of this post

Modern Science Saw Cherubim and the World Fell

Jewish depiction of  Cherubim

Jewish depiction of Cherubim

By: Jay

As we continue to survey the modern world, recognizing the bombardment of lies and propaganda formerly mentioned, we look also at the confusion and warfare in the realm of gender. This is of crucial import due to the fact that it’s so often missed by those in the anti-revolutionary, anti-modern circles and niches. These crusaders and “trads” are generally the worst off, inasmuch as they assume that any adjustment made to modernity constitutes compromise, apostasy, or some other such heretical term marshaled out and slapped on keyboards with the authority of a medieval cleric in a Latin High Mass. Most often these dreamers exist in a world of theory and fantasia — I know because I was one for over a decade. In fact, it is often these types who are the only interesting people left in society, as the nihilistic, self-abnegating spirit of modernity sucks in the masses to their own doom.

The problem with these circles and niches is not ideology as ideology. Many who leave the ranks of whatever religious fringe circle or traditionalist niche do so as a result of more of an existential angst-dilemma relating to the inability to keep the strictures of the sect or religion’s guidelines. Whether Haredi Jew or Society of Saint Pius X, stories of the patterns of religious anxiety demonstrate commonalities. This is not to say that all of these religions and groups are all true or all false. This is also not to say that it doesn’t matter what religion you choose. Rather, this is more of a psychological analysis of the patterns of praxis resulting from certain worldviews, and what said groups mean in the present state of the world historical.

For these groups, the modus operandi is that of the “old world,” where reality is still structured on the pattern of some form of ancient/medieval hierarchicalism, metaphysically. Whether a gradation of being, or a celestial hierarchy, this worldview will most starkly contrast precisely in the question of metaphysics and ethics. The track of Western Enlightenment rationalism gained the upper hand by tossing out objectivity, essentialism, and telos. In its place, pragmatic psychologism and empiricism came to dominate, and then collapsed into nihilism. Modernity therefore became the inheritor of the worst of the failed philosophies of this era, leading to science basically operating and working, yet denying all the things it sought to prove. Read more of this post

Problems in Thomistic Epistemology

By: Jay

Plato, Philo, Plotinus, Dionysius, Augustine, Basil, John of Damascus, Maximus the Confessor, Isaac the Syrian, John Scotus, Thomas Aquinas, Bonaventure and many others all profess a doctrine of divine exemplarism.  This is Plato’s forms or universals or logoi as located in the divine mind or essence (depending on whether it’s Eastern or Western). The problem will be, however, whether this can work as an epistemic foundation in Thomism.

It should go without saying that both Aristotle and Aquinas’ epistemology is basically an empirical method. A certain Thomist fussed to me about this, since “epistemology” and “empiricism” are anachronisms. As if we cannot use modern terms that accurately describe an ancient belief or system.  No one says we cannot say “Post-Apostolic theology” because that term wasn’t used in the Post-Apostolic era.  But it’s quite simple to show Aristotle and Thomas’ method is empirical. 

Aristotle says in De Anima 12:8:

“Since according to common agreement there is nothing outside and separate in existence from sensible spatial magnitudes, the objects of thought are in the sensible forms, viz. both the abstract objects and all the states and affections of sensible things. Hence (1) no one can learn or understand anything in the absence of sense, and (when the mind is actively aware of anything it is necessarily aware of it along with an image; for images are like sensuous contents except in that they contain no matter.

Aquinas writes in De Veritate, Article III:

“19. Nothing is in the intellect that was not previously in sense. But in God there is no sensitive cognition, because this is material. Therefore, He does not know created things, since they were not previously in His sense. Read more of this post

Monergism = one energy = monothelitism

Response to Turretinfan’s Monothelitism Post
Turretinfan, just as with the single subject issue, doesn’t understand the argument.

A fully human will, with its own natural energy, is part and parcel with orthodox Christology, if one accepts Chalcedon and councils 5 and 6. Will is a property of nature, and hence there are two wills in Christ as the Calvinists will admit, and one will in the Godhead. If they admit a human will in Christ, then absurdquestions arise: will they admit that is raised/deified? Nope. If not, then our wills are not healed/raised/deified. If we no longer have a natural will, then Christ is not consubstantial with us, even if he had two. St. Gregory of Nazianzus stated it perfectly when he said, “what is not assumed [by the Logos], is not deified.”

The Calvinists can’t grasp that they have a faulty anthropology and view of pre-lapsarian man, which inevitably screws up their Christology. They don’t understand that theology begins with Christology, not soteriology. God hammered it out that way in the councils. Every Calvinist who does grasp this has left that heresy (and I know several). Once they stop confusing nature and grace as well as nature and person, they see they light. Read more of this post

Aquinas, Simplicity and the Convertibility of Being and Beauty

Critical Ruminations

By: Jay

Being a big fan of Eco, I like Eco’s critique of being. Not generic being, but the convertibility of being in Aquinas. I like being, too. In his The Aesthetics of Thomas Aquinas, Eco proposes that beauty cannot be convertible with being and that this is a defunct concept that fell the way of archaic ideas once Ockham’s nominalism showed up; this led to the idea that there is no magic chain binding the transcendentals in an object. And thus philosophy went introspective. And so Eco is an agnostic gnostic now.  I’ve always wondered why it didn’t occur to Eco that maybe Thomism isn’t the end all, be all of Christian theo-philosophy.

But Eco is right that strange problems arise when we say beauty is convertible with being and the good. For Thomas, beauty adds nothing substantial to the notion of being, but only conceptually, and is coextensive with it.  And they are only conceptually distinct. This article traverses land, sea and air analyzing the current scene as regards theology-as-aesthetic and it’s neat-o in that regard, but what no one really seems to mention is that it appears this whole idea is connected to Thomas’ idea that God’s essence is “beauty,” “true” and “good,” and that these predicates are also one in God, and only conceptually distinct.  Thomas says:

“Hence it is manifest that God alone has every kind of perfection by His own essence; therefore He Himself alone is good essentially.” -S.T. Ia Q. 6, Art. 3

“I answer that, As good has the nature of what is desirable, so truth is related to knowledge. Now everything, in as far as it has being, so far is it knowable. Wherefore it is said in De Anima iii that “the soul is in some manner all things,” through the senses and the intellect. And therefore, as good is convertible with being, so is the true. But as good adds to being the notion of desirable, so the true adds relation to the intellect.” -S.T. Ia Q. 16. Art 3 Read more of this post

Response to a Calvinist on “Fallen Nature”

By: Jay Dyer

A Calvinist has asked: how can Christ assume a fallen nature and not be sinful?

 
In Calvinism, the tendency is to say that sin is actually in our nature, almost as a kind of substance, giving it ontological status.  The answer to this lies in the Catholic nature/grace distinction and our view that sin is negation and non-being. For us, sin is, and can only be an act of the will, as 1 John 3:4, 7, says–it’s transgression of the law–an act of the human will.  It’s not a state of being, as in Calvinism.  For the Calvinist, nature is inherently evil and passed on now, due to the fall. This is flat-out Manichaean.  It’s also why Calvinists end up hating creation and images–God cannot have anything to do with matter.
In fact, I often use the question posed to me years ago from one’s reading of Berkhof: when we worship Christ, do we worship His human nature, or just the divine? When you asked me that, I answered as any good Calvinist would–as a Nestorian. I said we only worship the divine nature, as Rushdoony said.  However, the meaning of in the Incarnation according to Ephesus, which most Calvinists profess to hold, teaches that we worship Christ with one adoration which includes his flesh (see the quote below).  This means we do, in some sense, worship something created–namely the deified humanity of Christ.  This the Calvinists cannot grasp.  Read more of this post

MP3 – Review of Benedict’s “Introduction to Christianity” (4 pts.)

In this second episode, I review Benedict XVI’s scholarly Introduction to Christianity and elucidate it’s Eastern emphasis, as well as the influence of Maximus the Confessor and the Logos/logoi exemplarism, Greek philosophy and Hellenism, epistemology and problems in Thomism, as well as Benedict’s refutation of the Anselmian (and by extension, classical Protestant) view of the Atonement via Cur Deus Homo.

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Definitions of Various Relevant Theological Terms

By: Jay Dyer

Many are confused about the meaning and terminology of the debates that have been occurring lately in regards to Calvinism, the Trinity, Nature, Person, etc. So, an explanation of what these terms have come to normatively mean in theological discourse is appropriate. If we grasp these terms, the rest falls into place in a cogent system for talking about the Trinity, Incarnation and soteriology. If we are to have fruitful debates and dialogues on these points, the terms need to be grasped.

(1) Persons- or Hypostases (also subjects). answering the question “Who is doing it?”
(2) Energies answering the question What is it that They are doing?”
(3) Essence or Nature or ousia, answering the question what are the they, that are doing these things.
(4) Manichaeanism is an ancient heretical system influenced by Persian Zoroastrianism where there are two eternal principles good and evil, ever at odds.

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St. Maximus on the Fulfillment of Desire in the Eschaton via Energies

“The soul’s salvation is the consummation of faith. This consummation is the revelation of what has been believed. Revelation is the inexpressible interpénétration (τιεριχώρησις) of the believer with (or toward, προς) the object of belief and takes place according to each believer’s degree of faith. Through that interpénétration the believer finally returns to his origin. The return is the fulfillment of desire.

Fulfillment of desire is ever-active repose in the object of desire. Such repose is eternal uninterrupted enjoyment of this object. Enjoyment of this kind entails participation in supranatural divine realities. This participation consists in the participant becoming like that in which he participates. Such likeness involves, so far as this is possible, an identity with respect to energy between the participant and that in which he participatesby virtue of the likeness. This identity with respect to energy constitutes the deification of the saints.”

-Cap. D. 4.19, PG 90.1312A-B = Ad Thal. 59, PG 90.608C-609B; G. E. H. Palmer, Philip Sherrard and Kallistos Ware, eds., and trans., The Philokalia. The Complete Text, 5 vols. (London, 1979-), 2:239-240.

Gregory of Nazianzus Vs. Thomistic ‘Analogia Entis’

By: Jay Dyer

“…The Divine Nature cannot be apprehended by human reason, and…we cannot even represent to ourselves all its greatness.” -St. Gregory the Theologian

St. Gregory of Nazianzus is one of only two Doctors/theologians to be called “The Theologian” (if you’re a westerner), as was bestowed upon him by the Fifth Ecumenical Council. The purpose of this note, however, is not to cite him as an “authority prooftext.” I want to examine the Second Theological Oration, which, having re-read it last night, literally blew me away with several things I had not previously noticed.

The “Five Theological Orations” are some of the most important patristics texts ever written on the formation of the dogma of the Trinity (and the Incarnation). They are not very long and are a must-read for real students of theology. No one who reads and loves the Fathers should be unfamiliar with these 5 treatises (although all the dozens of St. Gregory’s Orations are awesome).

That being said, I want to use him as the paradigm for the Doctor who is saying everything I keep saying and arguing. We will see him reject analogia entis as an application to the divine nature. We will see him reject “natural theology” as conceived of by Thomas and we will see him utilize the essence/energy distinction (later on) as did St. Basil his fellow Cappadocian, since both are writing with Eunomius in mind. I have included Protestantism in with Thomism in the title because western Christianity holds the same view of simplicity as Augustinian-Thomism, and that across the board.
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