Light and the Feel of Numbers

Art by Michael Whelan

Art by Michael Whelan

By: Jay

I once watched a show on a young girl named January who was a schizophrenic. Childhood schizophrenia is not a common mental disorder, but what fascinated me in this particular case was the fascination January had with numbers. In fact, she even “felt” numbers and had a certain emotional relationship to them. What immediately struck me was the insight in the midst of this dark situation that January gave: what if, aside from her real mental problems, January was actually on to something—something that her parents and counselors had never considered. What if January was right, and that numbers do have a “feel”?

I once interviewed a recognized mathematical genius who explained that when he was younger, math was difficult because he was more interested in the look of the numbers (as symbolic representations), than in the actual conceptual manipulations of the integers. In both of these examples we have a different perspective on something very common: the look and feel of a number. Similar statements are also made by those who experience altered states of consciousness on drugs, particularly hallucinogens. In those cases, the senses are often mixed up, and so numbers might be mistakenly thought to have a “taste.” While these three cases are not “proofs” per se, they do point in the direction of something I’ve intuited for a few years now.

In the modern Western world nothing is more divorced from one another than the supposed domain of numbers, reason, and logic, set over against the supposed independent domain of feeling, intuition and aesthetic creativity. In another sense, we have right brain versus left brain. The degeneration and collapse of the West is, as I have argued many times, intimately tied to the division of the sciences into specialized, discreet unrelated “fields,” resulting in a compartmentalization of knowledge.

This compartmentalization actually has a tremendous effect of stunting any real progress, leading to a bunch of incompetent drones who (in their minds) master “biology” or “physics” with a ridiculously myopic, stunted, and philosophically nonsensical, contradictory worldview. The average “science” major walks away with his government certificate certifying sound and fury signifying nothing: this “graduate” could no more think his way out of a paper bag than he could give a coherent explanation of the supposed subjects he has “mastered” by repeating socially engineered textbooks by rote. Those who study other exceedingly worthless fields like “sociology” are even more foolish. Read more of this post

The Failure of the One & Many Argument of Van Til

By: Jay

The so-called argument from the one and the many is a hallmark aspect of classical Van Tillian apologetics. Having studied this school for the last ten years, I am very acquainted with its methodology and published works. However, once one moves into patristics and Catholic and Orthodox theology, and then into other religious philosophies, the argument as constructed in writers like Van Til, Rushdoony and Bahnsen no longer works. This is not to say, however, that the argument has no relevance: on the contrary, in my estimation, it still retains its strength as a powerful signpost pointing to the Personal God of the Bible. However, I don’t think it proves the Trinity. 

There are two reasons the one and many argument doesn’t to prove the Trinity. For one, Van Til wasn’t the first to reason in this regard: many earlier Christian thinkers and church fathers had argued along similar lines, such as Origen, Irenaeus, Basil and the Cappadocian, Maximus the Confessor, and others even in other religions, as we see in the Coomaraswamy article on Vedic Exemplarism. What is interesting in Maximus though, is that from the created one and many we experience, it does not prove or point to a single divine ousia and three Persons, but rather a single rational Principle of God – the Logos, the second Person of the Trinity, in whom all the many logoi, or rational principles/meanings of things are united. So for Maximus, drawing on Origen, the many logoi are one in the one Logos of God. This argument arose historically in the context of Hellenic Christianity borrowing the Logos idea, and was transformed into an argument for the necessity of creation through the Logos. In other words, the one and many argument is an argument centered in divine exemplarism. 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

The Anthropic Cosmology of Maximus the Confessor

An excellent scholarly paper (pdf) on Maximus’ cosmology and the Logos/logoi doctrine.

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