Tuesday, January 27, 2015

What’s the deal with sex? Part I


In the second edition of his book Practical Ethics, Peter Singer writes:

[T]he first thing to say about ethics is that it is not a set of prohibitions particularly concerned with sex.  Even in the era of AIDS, sex raises no unique moral issues at all.  Decisions about sex may involve considerations of honesty, concern for others, prudence, and so on, but there is nothing special about sex in this respect, for the same could be said of decisions about driving a car. (p. 2, emphasis added)

Thursday, January 22, 2015

Links of interest


Has mathematics misled modern science?  Bryan Appleyard, channeling physicist Lee Smolin and philosopher Roberto Mangabeira Unger, makes the case.

But maybe mathematical elegance should trump empirical evidence?  Some physicists seem to think so.  In Nature, physicists George Ellis and Joe Silk will have none of it.  Further commentary, and a roundup of other responses, from physicist Peter Woit

At the OUP Blog, John Searle on the intentionality of perceptual experience.  At the same blog: Federica Russo and Phyllis Illari on causation in science and Tad Schmaltz on causation in Aristotle and Hume.

Philosopher John Lamont on Thomism, “manualism,” and the nouvelle théologie, at Rorate Caeli

Monday, January 19, 2015

Schall on Scholastic Metaphysics


At Crisis magazine, Fr. James V. Schall very kindly reviews my book Scholastic Metaphysics: A Contemporary Introduction.  From the review:

Feser has done his homework. He is quite familiar with modern analytic philosophy along with other modern systems.  He came to Aristotle and Aquinas, whom he knows well, from his realization of problems in the modern systems.  Likewise, Feser is acquainted more than most with the various texts that were once profitably used in Catholic university and seminary philosophy departments but later abandoned during the last half century.  Feser recognizes that these writers, who were perhaps not perfect, were often very good thinkers in their own right as well as familiar with the intellectual tradition of the West…

Saturday, January 17, 2015

Feynman’s painter and eliminative materialism


In case you haven’t been following it, my recent critique of novelist Scott Bakker’s Scientia Salon essay on eliminative materialism has generated quite a lot of discussion, including a series of vigorous and good-natured responses from Bakker himself both in my combox and at his own blog.  Despite the points made in my previous post, Bakker still maintains -- utterly implausibly, in my view -- that the incoherence objection begs the question against the eliminativist.  To see the problem with this response, consider a further analogy.

Friday, January 16, 2015

2015 Aquinas Workshop


Mount Saint Mary College in Newburgh, NY will be hosting the Fifth Annual Philosophy Workshop on the theme “Aquinas and the Philosophy of Nature” from June 4-7.  The speakers will be William Carroll, Fr. James Brent, Alfred Freddoso, Michael Gorman, Jennifer Frey, Edward Feser, Candace Vogler, John O’Callaghan, and Fr. Michael Dodds.  More information here

Sunday, January 11, 2015

Post-intentional depression


A reader asks me to comment on novelist Scott Bakker’s recent Scientia Salon article “Back to Square One: toward a post-intentional future.”  “Intentional” is a reference to intentionality, the philosopher’s technical term for the meaningfulness or “aboutness” of our thoughts -- the way they are “directed toward,” “point to,” or are about something.  A “post-intentional” future is one in which we’ve given up trying to explain intentionality in scientific terms and instead abandon it altogether in favor of radically re-describing human nature exclusively in terms drawn from neuroscience, physics, chemistry, and the like.  In short, it is a future in which we embrace the eliminative materialist position associated with philosophers like Alex Rosenberg and Paul and Patricia Churchland.

Monday, January 5, 2015

Best of 2014


At Catholic World Report, a panel of contributors lists the best books they read in 2014Scholastic Metaphysics: A Contemporary Introduction was named by three of them: Mark Brumley, President and CEO of Ignatius Press; Christopher Morrissey, Professor of Philosophy at Redeemer Pacific College (who reviewed the book in CWR not too long ago); and Fr. James V. Schall, SJ, Professor Emeritus at Georgetown University.  Very kind!

Friday, January 2, 2015

Postscript on plastic


What better way is there to start off the new year than with another blog post about plastic?  You’ll recall that in a post from last year, I raised the question of why old plastic -- unlike old wood, glass, or metal -- seems invariably ugly.  I argued that none of the seemingly obvious answers holds up upon closer inspection.  In particular, I argued that the “artificiality” of plastic is not the reason, both because there are lots of old artificial things we don’t find ugly and because there is a sense in which plastic is not artificial.

Monday, December 29, 2014

Causality, pantheism, and deism


Agere sequitur esse (“action follows being” or “activity follows existence”) is a basic principle of Scholastic metaphysics.  The idea is that the way a thing acts or behaves reflects what it is.  But suppose that a thing doesn’t truly act or behave at all.  Would it not follow, given the principle in question, that it does not truly exist?  That would be too quick.  After all, a thing might be capable of acting even if it is not in fact doing so.  (For example, you are capable of leaving this page and reading some other website instead, even if you do not in fact do so.)  That would seem enough to ensure existence.  A thing could hardly be said to have a capacity if it didn’t exist.  But suppose something lacks even the capacity for acting or behaving.  Would it not follow in that case that it does not truly exist?

Friday, December 26, 2014

Martin and Murray on essence and existence


The real distinction between a thing’s essence and its existence is a key Thomistic metaphysical thesis, which I defend at length in Scholastic Metaphysics, at pp. 241-56.  The thesis is crucial to Aquinas’s argument for God’s existence in De Ente et Essentia, which is the subject of an eagerly awaited forthcoming book by Gaven Kerr.  (HT: Irish Thomist)  One well-known argument for the distinction is that you can know thing’s essence without knowing whether or not it exists, in which case its existence must be distinct from its essence.  (Again, see Scholastic Metaphysics for defense of this argument.)  In his essay “How to Win Essence Back from Essentialists,” David Oderberg suggests that the argument can be run in the other direction as well: “[I]t is possible to know that a thing exists without knowing what kind of thing it is. (Such is our normal way of acquiring knowledge of the world.)” (p. 39)

Which brings to mind this old Saturday Night Live skit with Steve Martin and Bill Murray:

Tuesday, December 23, 2014

Christmastime reading for shut-ins



At Public Discourse, William Carroll gives us the scoop on Thomas Aquinas in China.

At Anamnesis, Joshua Hochschild asks: What’s Wrong with Ockham?

Philosopher Roberto Mangabeira Unger and physicist Lee Smolin have just published The Singular Universe and the Reality of Time: A Proposal in Natural Philosophy.  In an interview, Smolin addresses the question: Who will rescue time from the physicists?

Saturday, December 20, 2014

Knowing an ape from Adam


On questions about biological evolution, both the Magisterium of the Catholic Church and Thomist philosophers and theologians have tended carefully to steer a middle course.  On the one hand, they have allowed that a fairly wide range of biological phenomena may in principle be susceptible of evolutionary explanation, consistent with Catholic doctrine and Thomistic metaphysics.  On the other hand, they have also insisted, on philosophical and theological grounds, that not every biological phenomenon can be given an evolutionary explanation, and they refuse to issue a “blank check” to a purely naturalistic construal of evolution.  Evolutionary explanations are invariably a mixture of empirical and philosophical considerations.  Properly to be understood, the empirical considerations have to be situated within a sound metaphysics and philosophy of nature.

Friday, December 12, 2014

Causality and radioactive decay


At the Catholic blog Vox Nova, mathematics professor David Cruz-Uribe writes:

I… am currently working through the metaphysics of St. Thomas Aquinas as part of his proofs of the existence of God… [S]ome possibly naive counter-examples from quantum mechanics come to mind.  For instance, discussing the principle that nothing can change without being affected externally, I immediately thought of the spontaneous decay of atoms and even of particles (e.g., so-called proton decay).

This might be a very naive question: my knowledge of quantum mechanics is rusty and probably out of date, and I know much, much less about scholastic metaphysics.  So can any of our readers point me to some useful references on this specific topic? 

Friday, December 5, 2014

Working the net


The Daily Beast nominates Aristotle for a posthumous Nobel prize.  (Even Aristotle’s mistakes are interesting: Next time you see a European bison, you might not want to stand behind it.  Just in case.)

Physicist George Ellis, interviewed at Scientific American, criticizes Lawrence Krauss, Neil deGrasse Tyson, and scientism in general.  Some choice quotes: “[M]athematical equations only represent part of reality, and should not be confused with reality,” and “Physicists should pay attention to Aristotle’s four forms of causation.”

Richard Bastien kindly reviews my book Scholastic Metaphysics in Convivium Magazine.  From the review: “Feser’s refutation [of scientism]… alone makes the purchase of the book well worthwhile.”

Tuesday, December 2, 2014

Progressive dematerialization


In the Aristotelian-Thomistic (A-T) tradition, it is the intellect, rather than sentience, that marks the divide between the corporeal and the incorporeal.  Hence A-T arguments against materialist theories of the mind tend to focus on conceptual thought rather than qualia (i.e. the subjective or “first-person” features of a conscious experience, such as the way red looks or the way pain feels) as that aspect of the mind which cannot in principle be reduced to brain activity or the like.  Yet Thomistic writers also often speak even of perceptual experience (and not just of abstract thought) as involving an immaterial element.  And they need not deny that qualia-oriented arguments like the “zombie argument,” Frank Jackson’s “knowledge argument,” Thomas Nagel’s “bat argument,” etc. draw blood against materialism.  So what exactly is going on here?

Wednesday, November 26, 2014

Interview with the metaphysician


Recently I was interviewed by two different websites about Scholastic Metaphysics: A Contemporary Introduction.  Both interviews have now been posted.  The first interview is at Thomistica.net, where the interviewer was Joe Trabbic.  The second interview is at Strange Notions, where the interviewer was Brandon Vogt.  The websites’ respective audiences are very different, as were the questions, so there isn’t any significant overlap between the two interviews.

Friday, November 21, 2014

Augustine on the immateriality of the mind


In Book 10, Chapter 10 of On the Trinity, St. Augustine argues for the immateriality of the mind.  You can find an older translation of the work online, but I’ll quote the passages I want to discuss from the McKenna translation as edited by Gareth Matthews.  Here they are:

[E]very mind knows and is certain concerning itself.  For men have doubted whether the power to live, to remember, to understand, to will, to think, to know, and to judge is due to air, to fire, or to the brain, or to the blood, or to atoms… or whether the combining or the orderly arrangement of the flesh is capable of producing these effects; one has tried to maintain this opinion, another that opinion.

On the other hand who would doubt that he lives, remembers, understands, wills, thinks, knows, and judges?  For even if he doubts, he lives; if he doubts, he remembers why he doubts; if he doubts, he understands that he doubts; if he doubts, he wishes to be certain; if he doubts, he thinks; if he doubts, he knows that he does not know; if he doubts, he judges that he ought not to consent rashly.  Whoever then doubts about anything else ought never to doubt about all of these; for if they were not, he would be unable to doubt about anything at all

Saturday, November 15, 2014

DSPT symposium papers online (Updated)


Last week’s symposium at the Dominican School of Philosophy and Theology in Berkeley was on Fr. Anselm Ramelow’s anthology God, Reason and Reality.  Some of the papers from the symposium are now available online.  In my paper, “Remarks on God, Reason and Reality,” I comment on two essays in the anthology: Fr. Ramelow’s essay on God and miracles, and Fr. Michael Dodds’ essay on God and the nature of life.  Fr. Ramelow’s symposium paper is “Three Tensions Concerning Miracles: A Response to Edward Feser.”

UPDATE 11/16: Fr. Dodds' paper "The God of Life: Response to Edward Feser" has now been posted at the DSPT website.  Also, a YouTube video of all the talks and of the Q & A that followed has been posted.

Sunday, November 9, 2014

DSPT interviews (Updated)


Back from another very pleasant and profitable visit to the Dominican School of Philosophy and Theology in Berkeley.  Many thanks to my hosts and to everyone who attended the symposium.  The DSPT has just posted video interviews of some of the participants in the July conference on philosophy and theology.  John Searle, Linda Zagzebski, John O’Callaghan, and I are the interviewees.  You can find them here at YouTube.

Update 11/14: The DSPT will be adding new video clips weekly to its YouTube playlist.  This week an interview with Fred Freddoso has been added.