Month: February 2021

Paradox and Contradiction between Athens and Benares

Philosophers love a paradox but hate a contradiction.  They love that which stimulates thought but are understandably averse to that which stops it dead in its tracks. 

Mystics love both. Where the discursive road ends, the mystic path begins. The mystic essays to ride contradictions, like so many koans, into the sky of the Transdiscursive.

The radical aporetician stands at the trailhead. Having travelled the road, he peers beyond without stepping onto the trail. He holds yet to reason as to that whose ultimate purpose is to clear the way for what lies beyond reason.

God and Existence: How Related?

A reader asks:

You seem to hold that, if God is identical to his existence, then God is Existence itself. Why think that? Why not think instead that, if God is identical to his existence, then he is identical to his 'parcel' of existence, as it were?
This is an entirely reasonable question. I will try to answer it.
 
First of all, when we say that God is identical to his existence, we mean that there is no real distinction in God between essence (nature) and existence in the way in which there is a real distinction in Socrates (our representative creature) between essence (nature) and existence.  It is the real distinction in Socrates that grounds his metaphysical contingency, while it is the lack of such a distinction in God that grounds his metaphysical necessity.
 
This is to say that God, unlike creatures, is ontologically simple.  In a slogan of St Augustine, God is what he has.  Thus he has his existence by being his existence.  In this one case, the 'is' of identity and the 'is' of predication coalesce. Why must God be simple?  Because he is the absolute reality.  If your god is not the absolute reality, then your god is not God but an idol.  The absolute cannot depend on anything else for its nature or existence on pain of ceasing to be the absolute.  It must possess aseity, from-itself-ness. 
 
Now Existence is in some way common to everything that exists, though it is not common in the manner of a property or a concept.  Thus God and Socrates have Existence in common.  If God is not identical to Existence, then he is like Socrates and must depend on Existence as something other than himself to exist.  But this violates the divine aseity.
 
Therefore, God is not only identical to his existence, he is identical to Existence itself.
 
Objection:  "If God is identical to Existence, then God alone exists, which flies in the face of the evident fact that there is a plurality of non-divine existents."
 
Reply:   The objection succeeds only if there are no different ways of existing.  But if God exists-underivatively and creatures exist-derivatively, then God's identity with Existence does not entail that God alone exists; it entails that God alone exists-underivatively.
 
The picture is this.  Existence is that which makes derivative existents exist.  If Existence did not itself exist, then nothing would exist.  So Existence itself exists.  It is identical to God.  God is the unsourced Source of everything distinct from God.  God, as Existence itself, is the Paradigm Existent.  God is at once both Existence and the prime case of Existence.
 
In this respect, God is like a Platonic Form in which all else participates.  (It is worth recalling in this connection that Aquinas speaks of God as forma formarum, the form of all forms.)  God is self-existent Existence; creatures are not self-existent, but derive their existence from self-existent Existence.
 
Objection:  "This scheme issues in something like the dreaded Third Man Regress.  If Socrates and Plato both exist by participating in Existence, which exists, then there are three things that exist, Socrates, Plato, and Existence, each of which exists by participation.  If so, there must be a second Existence, Existence-2 that Socrates, Plato and Existence-1 participate in.  But then an infinite regress is up and running, one that is, moreover, vicious."
 
Response:  The Third Man Regress is easily blocked by distinguishing the way Existence exists and the way derivative existents exist.  Socrates exists by participating in Existence; Existence exists, not by participation, but by being (identical to) Existence.
 
There is exactly one case in which existence = self-identity.  This is the case of the Paradigm Existent, which is Existence itself, which is God.  If God is God, then God exists. (Bonaventura) In every other case, existence is not self-identity.  No doubt Socrates is self-identical; but his self-identity is not the ground of his existence.

Platonism and Christianity

Brother Dave writes,
I'm re-reading Boethius' Consolation. Boethius does have a foot in Athens and one in Jerusalem, it seems to me. Now you sir are a Christian, and argue your positions in a blog subtitled Footnotes to Plato . . . .  Would it be fair to refer to you, as I would to Boethius, as a Christian Platonist?

As for whether I am a Platonist,  all of us who uphold the Western (Judeo-Christian, Greco-Roman) tradition are Platonists broadly construed if Alfred North Whitehead is right in his observation that:

The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.  I do not mean the systematic scheme of thought which scholars have doubtfully extracted from his writings.  I allude to the wealth of general ideas scattered through them.  [. . .] Thus in one sense by stating my belief that the train of thought in these lectures is Platonic, I am doing no more than expressing the hope that it falls within the European tradition. (Process and Reality, Corrected Edition, The Free Press, 1978, p. 39)

So in that general sense I am a Platonist.  And I also like the modesty conveyed by "footnotes to Plato."  Some say the whole of philosophy is a battle between Plato and Aristotle.  That is not bad as simplifications go, and if you forced me to choose, I would throw in my lot with Plato and the Platonists.  So that is a more specific sense in which I provide "footnotes to Plato." 

As for Platonism and Christianity, you could refer to me fairly as a Christian Platonist. But what does that come to?

Part of what it means for me is that a de-Hellenized Christianity is of no interest.  Christianity is a type of monotheism. The monotheistic claim is not merely that there is one god as opposed to many gods.  Monotheism as I see it overturns the entire pantheon; it does not reduce its membership to one god, the tribal god of the Jews. Monotheism does of course imply that there is exactly one God, but it also implies that God is the One, and that therefore God is unique, and indeed uniquely unique.  To understand that you will have to follow the link and study the entry to which it leads. Now if God is uniquely unique, then God is not a being among beings, but Being itself.  He is not an ens among entia, but esse: ipsum esse subsistens.  Kein Seiendes, sondern das Sein selbst.

Now we are well up into the Platonic stratosphere. Jerusalem needs Athens if theism is not to degenerate into a tribal mythology. (That Athens needs Jerusalem is also true, but not my present theme.)

I don't believe I am saying anything different from what Joseph Cardinal Ratzinger (later Pope Benedict  XVI) says in his Introduction to Christianity (Ignatius, 2004, orig. publ. in German in 1968).  Here is one relevant quotation among several:

The Christian faith opted, we have seen, against the gods of the various religions and in favor of the God of the philosophers, that is, against the myth of custom and in favor of the truth of Being itself and nothing else. (142) 

Writing of the unity of belief and thought, Ratzinger tells us that

. . . the Fathers of the Church believed that they had discovered here the deepest unity between philosophy and faith, Plato and Moses, the Greek mind and the biblical mind. (118)

Plato and Moses!  The God of the philosophers and the God of Abraham, Isaac, and Jacob are one and the same.

The problematic is rich and many-sided. More later.