On March 13, America lost one of the greatest philosophers this nation has ever produced. Hilary Putnam died of cancer at the age of 89. Those of us who had the good fortune to know Putnam as mentees, colleagues, and friends remember his life with profound gratitude and love, since Hilary was not only a great philosopher, but also a human being of extraordinary generosity, who really wanted people to be themselves, not his acolytes. But it's also good, in the midst of grief, to reflect about Hilary's career, and what it shows us about what philosophy is and what it can offer humanity. For Hilary was a person of unsurpassed brilliance, but he also believed that philosophy was not just for the rarely gifted individual. Like two of his favorites, Socrates and John Dewey (and, I'd add, like those American founders), he thought that philosophy was for all human beings, a wake-up call to the humanity in us all.
Author: Bill Vallicella
Divine Creation and Haecceity Properties
Having somewhat churlishly accused Daniel M. of failing to understand my post Does Classical Theism Logically Require Haecceitism, he wrote back in detail demonstrating that he did understand me quite well. I will now post his e-mail with some responses in blue.
I'm sorry. I've re-read your post, and it strikes me as quite clear, and I think I understand it. So perhaps the problem lies in my rather compressed e-mail, and not in my understanding of your post. Any rate, if this is wrong then this message should reinforce that. I elaborate a bit below on my earlier email, but this isn't meant to stop you from writing another post about the matter if that was your intent.
1. I agreed with your claim that classical theism does not entail haecceitism. I did not mean to imply, in saying this, that I agree either with the specific view of pre-creation divine knowledge you articulated, or with Mason's view. I agree that classical theism doesn't entail haecceitism because I don't think that the nature of classical theism forces a particular choice on this issue, either between your view or Mason's view or another.
BV: Good. I agree that a particular choice is not forced by the nature of classical theism.
2. I agreed (or rather said I'm inclined to agree) that there are no *non*-qualitative individual essences / haecceities prior to creation.
BV: I missed this; thanks for the clarification. It now seems we are on the same page. To spell it out: prior to God's creation of Socrates, and thus prior to the latter's coming into existence (actuality), there was no such non-qualitative property as identity-with-Socrates, or any other property involving Socrates himself as part of its very content. The modal analog holds as well: in those metaphysically possible worlds in which Socrates does not exist, there is no such property as identity-with-Socrates.
Of course, I am not saying that when Socrates does exist, then there is the haecceity property identity-with-Socrates instantiated by Socrates; I am saying that there are no haecceity properties at all, where an haecceity property is an abstract object that exists in every metaphysically possible world but is instantiated in only some such worlds, and furthermore satisfies this definition:
A haecceity property is a property H of x such that: (i) H is essential to x; (ii) nothing distinct from x instantiates H in the actual world; (iii) nothing distinct from x instantiates H in any metaphysically possible world.
An item is abstract iff it does not exist in space or time. An item is concrete iff it is not abstract.
Please note that when I say that there are no haecceity properties in the sense defined, that does not exclude there being haecceity properties in some other (non-Plantingian) sense. Note also that there might be haecceities that are in no sense properties. The materia signata of Socrates is not a property of him; so if someone holds that the haecceity (thisness) of Socrates either is or is grounded in his materia signata, then he would be holding that there are haecceities which are not properties. Similarly if spatiotemporal location is the principium individuationis, and if a thing's thisness = its principium individuationis.
Thus, if I am right, there is no sense in which the identity and individuality of Socrates somehow pre-exist his actual existence as they would pre-exist him if there were such a property as his nonqualitative haecceity property identity-with-Socrates. If so, then divine creation cannot be understood as God's bringing it about that the haecceity property identity-with-Socrates is instantiated. We would then need a different model of creation.
3. I then said that, notwithstanding (1) and (2), I defend a view that is close to haecceitism. I'll just elaborate a bit more here on where I'm coming from.
It seems to me you articulate a view like Robert Adams in his 1981 "Actualism and Thisness", and Christopher Menzel in his 1991 "Temporal Actualism and Singular Foreknowledge", with two key components.
First component: (A) Prior to creation, God's knowledge of what he might create is exclusively qualitative or pure in content (no reference to particular individuals). In light of my (2) above, I'm inclined to agree with this. Now let's say (this is admittedly imprecise, but I'm trying to be concise) that an item Q of qualitative knowledge *individuates* a particular possible creature C just in case Q's instantiation would be sufficient for C's existence and exemplification of Q.
Second component: (B) None of the aforementioned qualitative knowledge individuates a particular possible creature (such as Socrates). The reason for this is that for any relevant item of knowledge Q, there are multiple possible creatures that might exemplify Q (e.g., Socrates and Schmocrates), and so Q's instantiation is not *sufficient* for a *particular* possible creature to exist and exemplify Q.
The view I'm attracted to accepts (A) but denies (B). I think that purely qualitative knowledge could individuate possible creatures. (Thus far this view looks like Leibniz's, as I understand it.) So, were I arguing against you, your paragraph on Socrates/Schmocrates and the next paragraph on the Biblical / Platonic contrast would be areas of focus.
BV: Now I think I understand what your project is. You are right to mention Leibniz. I was all along assuming that the Identity of Indiscernibles is false: it is broadly logically possible that there be two individuals that share all qualitative or pure properties, whether essential or accidental, monadic or relational. I believe my view is committed to the rejection of the Identity of Indiscernibles. Could there not have been exactly two iron spheres alike in every respect and nothing else? This is at least thinkable if not really possible. You on the other had seem committed to the Identity of Indiscernibles: it is not broadly logically possible that there be two individuals sharing all the same qualitative or pure properties.
Suppose the Identity of Indiscernibles is true. And suppose God has before his mind a wholly determinate, but merely possible, concrete individual. Let it be an iron sphere. Equivalently, he has before his mind a conjunctive property the conjuncts of which are the properties of the sphere he is contemplating creating. Call this conjunctive property a qualitative individual essence (QIE). It is qualitative in that it makes no reference to any actual individual in the way identity-with-Socrates does. It is an individual essence in that only one thing in the actual world has it, and this thing that has it must have it. If creation is actualization, all God has to do to create the wholly determinate mere possible iron sphere is add existence to it, or else bring it about that the qualitative individual essence is instantiated.
But then how could God create Max Black's world in which there are exactly two indiscernible iron spheres? He couldn't. There would be nothing to make the spheres numerically distinct. If x and y are instances of a QIE, then x = y. For there is nothing that could distinguish them. Contrapositively, if x is not identical to y, then it is not the case that x and y are instances of the same QIE. That is what you are committed to if you uphold the Identity of Indiscernibles.
On my view of creation, divine creation is not the bestowal of actuality upon pre-existent individuals; God creates the very individuality of individuals in creating them. In doing so he creates their numerical difference from one another. This is equivalent to the view that existence is a principle of numerical diversification, a thesis Aquinas held, as it would not be if existence were merely the being instantiated of a property. Thus individuals differ in their very existence: existence and individuality are bound up with each other. This view of creation involves God more intimately in what he creates: he creates both the existence and the identity of the things he creates. Thus he does not create out of mere possibles, or out of haecceity properties, whether qualitative or nonqualitative: he creates out of nothing!
On Plantinga's scheme, as it seems to me, creation is not ex nihilo but out of a certain 'matter,' the 'matter' of haecceity properties. Since they are necessary beings, there are all the haecceity properties there might have been, and what God does is cause some of them to be instantiated.
The view I've described might seem to commit me to this: (C) prior to creation, there exist *qualitative* haecceities (again, using your definition of 'haecceity') or individual essences for *every* possible creature. And the (compressed) part of my email about a "new kind of essence" is meant to challenge the implication of (C). (Here is where my view departs from Leibniz's.) I think that God can know precisely which individuals he will get (not just which pure descriptions would be satisfied), even if *some* possible creatures lack qualitative haecceities. However, I was imprecise at best in telling you that my view is "close to" haecceitism. Given that you define haecceitism as the view that there are haecceities, I think the view I've described is committed to haecceitism – it just isn't committed to the view that *every* possible creature has a haecceity. I don't claim to have adequately explained or motivated, either in this email or the last, this particular view of pre-creation knowledge. I was only trying to quickly sketch the view I defend in the paper I mentioned.
BV. Very interesting. Perhaps you could explain this more fully in the ComBox. I don't understand how any possible creature could lack a qualitative haecceity. Only wholly determinate (complete) mere possibles are fit to become actual. This is because it is a law of (my) metaphysics that existence entails completeness, though not conversely. Completeness is thus a necessary condition of (real) existence. But if x is complete, then has a qualitative thisness which can be understood to be a conjunctive property the conjuncts of which are all of x's qualitative properties.
So why do you think that some possible creatures lack qualitative haecceities?
The Left Might Get Trump Nominated
So argues Dennis Prager. For Trump alone among the Republican candidates is willing to stand up to the thuggishness of the Left. The other candidates including Ted Cruz are blaming Trump and his rhetoric. The latter is admittedly less than presidential and Trump is well-advised to tone it down. But which is worse, some harsh language or the total disruption of a speaking event in which thousands are prevented from hearing a speaker they came to hear? The latter obviously since it is an attack on free speech, a central American value.
What enrages so many conservatives is that the typical Republican simply will not fight the Left as it must be fought. You cannot urge civility when you are dealing with leftist scum. Civility is for the civil, not for the enemies of civilization. As for the routine thuggishness of leftists, Prager is right on target, except for a mistake I point out after the quotation (emphasis added):
And the truth is that the left-wing attack on Trump's Chicago rally had little, if anything, to do with the incendiary comments Donald Trump has made about attacking protestors at his events. Leftist mobs attack and shut down events with which they differ as a matter of course. They do so regularly on American college campuses, where conservative speakers — on the rare occasion they are invited — are routinely shouted down by left-wing students (and sometimes faculty) or simply disinvited as a result of leftist pressure on the college administration.
A couple of weeks ago conservative writer and speaker Ben Shapiro was disinvited from California State University, Los Angeles. When he nevertheless showed up, 150 left-wing demonstrators blocked the entrance to the theater in which he was speaking, and sounded a fire alarm to further disrupt his speech.
In just the last year, left-wing students have violently taken over presidents' or deans' offices at Princeton, Virginia Commonwealth University, Dartmouth, Providence College, Harvard, Lewis & Clark College, Temple University and many others. Conservative speakers have either been disinvited or shouted down at Brandeis University, Brown University, the University of Michigan and myriad other campuses.
And leftists shout down virtually every pro-Israel speaker, including the Israeli ambassador to the United States, at every university to which they are invited to speak.
Yet the mainstream media simply ignore this left-wing thuggery — while reporting that the shutting down of a pro-Trump rally is all Trump's fault for his comments encouraging roughing up protestors at his events.
That the left shuts down people with whom it differs is a rule in every leftist society. The left — not classical liberals, I hasten to note — is totalitarian by nature. In the 20th century, the century of totalitarianism, virtually every totalitarian regime in the world was a leftist regime. [Hitler? Mussollini? Franco?] And the contemporary American university — run entirely by the left — is becoming a totalitarian state, where only left-wing ideas are tolerated.
Tens of millions of Americans look at what the left is doing to universities, and what it has done to the news and entertainment media, and see its contempt for the First Amendment's protection of free speech. They see Donald Trump attacked by this left, and immediately assume that only Trump will take on, in the title words of Jonah Goldberg's modern classic, "Liberal Fascism."
And if these millions had any doubt that Trump alone will confront left-wing fascism, Trump's opponents seemed to provide proof. Like the mainstream media, the three remaining Republican candidates for president — John Kasich, the most and Marco Rubio the least — blamed Trump for the left-wing hooligans more than they blamed the left. It is possible that in doing so Senators Cruz and Rubio and Governor Kasich effectively ended their campaigns and ensured the nomination of Trump as the Republican candidate for president. The combination of left-wing violence and the use of it by the other GOP candidates to wound Trump rather than label the left as the mortal threat to liberty that it is may clinch Trump's nomination.
And if the left continues to violently disrupt Trump rallies, they — along with the total absence of condemnation by the Democratic Party and its presidential candidate — may well ensure that Donald Trump is elected president. Between the play-Fascism of Trump and the real Fascism of the left, most Americans will know which one to fear most.
Prager speaks of "the First Amendment's protection of free speech." But if you read the First Amendment to the U. S. Constitution you will see that it protects freedom of speech from the federal government: "Congress shall make no law . . . abridging the freedom of speech . . . . The First Amendment does not protect freedom of speech from the canaille (the rabble, the riff-raff, literally a pack of dogs, from the Italian canaglia) or from any other non-government entity.
Nevertheless, free speech is a cherished American value essential for anything worth calling 'civilization' and we are going to have to have it out with these vicious leftist bastards sooner or later. I don't expect it will be pretty.
Trump may well flame out. But the revulsion to RINOs and those who tolerate leftist and Islamist scum is not going away and successors to Trump, better equipped to carry on the fight, can be expected to appear.
Blame Trump or Blame Leftist Thugs?
Let’s dip into the rhetoric of a garden-variety Black Lives Matter march that I observed last November on Fifth Avenue in New York City. It featured “F**k the Police,” “Murderer Cops,” and “Racism Is the Disease, Revolution Is the Cure” T-shirts, “Stop Police Terror” signs, and “Hey Hey, Ho Ho, Racist Cops Have Got to Go” chants.
Read it all, and you will see what kind of scum are attacking Free Speech. It is not just the BLM thugs but their enablers such as Obama and Hillary.
James V. Schall on the Ides of March
The piece ends thusly:
We have neo-barbarians at the gate. [In truth, they are already within the gates.] We have little will to deal with them. We are mocked because we have the finest equipment, but no will to fight. The heart of our civilization has disappeared in a relativism that cannot distinguish friend and foe, truth and falsity. Not only do our people not know who they are, but even what they are. We no longer choose to understand families, truth, or polity.
We think now of Caesar as a single popular leader who rules for his own good. John Paul II spoke of “democratic tyranny” in a people who have no internal principle of rule except for what they want as enforced by their own laws. On the Ides of March, 2016, it is well to take a second look at this most famous Caesar, killed on this day in 44 B.C. What things, we should ask ourselves, ought we never to “render” unto him?
Fascists of the Left Against Free Speech
It is standard operating procedure for leftists to shout down their opponents, throw pies in their faces, and otherwise disrupt their events. Thuggery is a leftist trademark. But when there is the least bit of push-back, these contemptible cry bullies shout 'fascism'! The double standard once again.
Free speech for me, but not for thee.
The riot planned and executed by the Left at the canceled Donald Trump campaign rally in Chicago on Friday was just the latest in a long series of mob disturbances manufactured by radicals to advance their political agendas.
Even so, it is a particularly poisonous assault on the American body politic that imperils the nation's most important free institution – the ballot.
"The meticulously orchestrated #Chicago assault on our free election process is as unAmerican as it gets," tweeted actor James Woods. "It is a dangerous precedent."
This so-called protest, and the disruptions at subsequent Trump events over the weekend, were not spontaneous, organic demonstrations. The usual culprits were involved behind the scenes. The George Soros-funded organizers of the riot at the University of Illinois at Chicago relied on the same fascistic tactics the Left has been perfecting for decades – including claiming to be peaceful and pro-democracy even as they use violence to disrupt the democratic process.
Activists associated with MoveOn, Black Lives Matter, and Occupy Wall Street, all of which have been embraced by Democrats and funded by radical speculator George Soros, participated in shutting down the Trump campaign event. Soros recently also launched a $15 million voter-mobilization effort against Trump in Colorado, Florida, and Nevada through a new super PAC called Immigrant Voters Win. The title is a characteristic misdirection since Trump supports immigration that is legal. It’s the invasion of illegals who have not been vetted and are filling America’s welfare rolls and jails that is the problem.
Among the extremist groups involved in disrupting the Trump rally in Chicago were the revolutionary communist organization ANSWER (Act Now to Stop War and End Racism), National Council of La Raza (“the Race”), and the Illinois Coalition of Immigrant and Rights Reform. President Obama's unrepentant terrorist collaborator Bill Ayers, who was one of the leaders of Days of Rage the precursor riot at the Democratic convention in Chicago in 1968, also showed up to stir the pot.
Read it all.
Super π Day Approximately
π day is 3/14. March 14th last year was called super π day: 3/14/15. Years ago, as a student of electrical engineering, I memorized π this far out: 3.14159. So isn't today better called super π day? I mean, 3.1416 is closer to the value of π than 3.1415. Am I right? Of course I am.
The decimal expansion is non-terminating. But that is not what makes it an irrational number. What makes it irrational is that it cannot be expressed as a fraction the numerator and denominator of which are integers. Compare 1/3. Its decimal expansion is also non-terminating: .3333333 . . . . But it is a rational number because it can be expressed as a fraction the numerator and denominator of which are integers (whole numbers).
An irrational (rational) number is so-called because it cannot (can) be expressed as a ratio of two integers. Thus any puzzlement as to how a number, as opposed to a person, could be rational or irrational calls for therapeutic dissolution, not solution (he said with a sidelong glance in the direction of Wittgenstein).
Finally a quick question about infinity. The decimal expansion of π is non-terminating. It thus continues infinitely. The number of digits is infinite. Potentially or actually? (See Infinity category for some discussion of the difference.) I wonder: can the definiteness of π — its being the ratio of diameter to circumference in a circle — be taken to show that the number of digits in the decimal expansion is actually infinite?
I'm just asking.
Many people don't understand that certain words and phrases are terms of art, technical terms, whose meanings are, or are determined by, their uses in specialized contexts. I once foolishly allowed myself to be suckered into a conversation with an old man. I had occasion to bring up imaginary (complex) numbers in support of some point I was making. He snorted derisively, "How can a number be imaginary?!" The same old fool — and I was a fool too for talking to him twice — once balked incredulously at the imago dei. "You mean to tell me that God has an intestinal tract!"
Now go ye forth and celebrate π day in some appropriate and inoffensive way. Eat some pie. Calculate the area of some circle. A = πr2.
Dream about π in the sky. Mock a leftist for wanting π in the future. 'The philosophers have variously interpreted π; the point is to change it!'
But don't shout down any speaker or throw π in his face. That's what 'liberals' and leftists do, and you are a morally decent person who believes in free speech and open debate.
As a sort of 'make-up' for missing Saturday night's oldies show, here is Queen Jane Approximately.
Which Dylan song features the line "infinity goes up on trial"?
Is it Rational to be Politically Ignorant?
There are those who love to expose and mock the astonishing political ignorance of Americans. According to a 2006 survey, only 42% of Americans could name the three branches of government. But here is an interesting question worth exploring:
Is it not entirely rational to ignore events over which one has no control and withdraw into one's private life where one does exercise control and can do some good?
I can vote, but my thoughtful vote counts for next-to-nothing in most elections, especially when it is cancelled out by the vote of some thoughtless and uninformed idiot. I can blog, but on a good day I will reach only a couple thousand readers worldwide and none of them are policy makers. (I did have some influence once on a Delta airline pilot who made a run for a seat in the House of Representatives.) I can attend meetings, make monetary contributions, write letters to senators and representatives, but is this a good use of precious time and resources? It may be that Ilya Somin has it right:
. . . political ignorance is actually rational for most of the public, including most smart people. If your only reason to follow politics is to be a better voter, that turns out not be much of a reason at all. That is because there is very little chance that your vote will actually make a difference to the outcome of an election (about 1 in 60 million in a presidential race, for example). For most of us, it is rational to devote very little time to learning about politics, and instead focus on other activities that are more interesting or more likely to be useful.
Is it rational for me to stay informed? Yes, because of my intellectual eros, my strong desire to understand the world and what goes on in it. The philosopher is out to understand the world; if he is smart he will have no illusions about changing it, pace Marx's 11th Thesis on Feuerbach.
Another reason for people like me to stay informed is to be able to anticipate what is coming down the pike and prepare so as to protect myself and my stoa, my citadel, and the tools of my trade. For example, my awareness of Obama's fiscal irresponsibility is necessary if I am to make wise decisions as to how much of my money I should invest in precious metals and other hard assets. Being able to anticipate Obaminations re: 'gun control' will allow me to buy what I need while it is still to be had. 'Lead' can prove to be useful for the protection of gold, not to mention the defense of such sentient beings as oneself and one's family.
In brief, a reason to stay apprised of current events is not so that I can influence or change them, but to be in a position so that they don't influence or change me.
A third reason to keep an eye on the passing scene, and one mentioned by Somin, is that one might follow politics the way some follow sports. Getting hot and bothered over the minutiae of baseball and the performance of your favorite team won't affect the outcome of any games, but it is a source of great pleasure to the sports enthusiast. I myself don't give a damn about spectator sports. Politics are my sports. So that is a third reason for me to stay on top of what's happening. It's intellectually stimulating and a source of conversational matter and blog fodder.
All this having been said and properly appreciated, one must nevertheless keep things in perspective by bearing in mind Henry David Thoreau's beautiful admonition:
Read not The Times; read the eternities!
For this world is a vanishing quantity whose pomps, inanities, Obaminations and what-not will soon pass into the bosom of non-being.
And you with it.
Does Classical Theism Logically Require Haecceitism?
Haecceitism is the doctrine that there are haecceities. But what is an haecceity?
Suppose we take on board for the space of this post the assumptions that (i) properties are abstract objects, that (ii) they can exist unexemplified, and that (iii) they are necessary beings. We may then define the subclass of haecceity properties as follows.
A haecceity is a property H of x such that: (i) H is essential to x; (ii) nothing distinct from x exemplifies H in the actual world; (iii) nothing distinct from x exemplifies H in any metaphysically possible world.
So if there is a property of Socrates that is his haecceity, then there is a property that individuates him, and indeed individuates him across all times and worlds at which he exists: it is a property that he must have, that nothing distinct from him has, and that nothing distinct from him could have. Call this property Socrateity. Being abstract and necessary, Socrateity is obviously distinct from Socrates, who is concrete and contingent. Socrateity exists in every world, but is exemplified (instantiated) in only some worlds. What's more, Socrateity exists at every time in every world that is temporally qualified, whereas Socrates exist in only some worlds and only at some times in the worlds in which he exists.
Now suppose you are a classical theist. Must you accept haecceitism (as defined above) in virtue of being a classical theist? I answer in the negative. Franklin Mason answers in the affirmative. In a comment on an earlier post, Mason gives this intriguing argument into which I have interpolated numerals for ease of reference.
[1] When God created the world, he knew precisely which individuals he would get. Thus [2] he didn't need to have those very individuals in front of him to know which ones they were. Thus [3] there must be a way to individuate all possible individuals that in no way depends upon their actual existence. [4] Such a thing is by definition a haecceity. Thus [5] there are haecceities.
I don't anticipate any disagreement with Mason as to what an haecceity is. We are both operating with the Plantingian notion. We disagree, however, on (i) whether there are any haecceities and (ii) whether classical theism is committed to them. I deny both (i) and (ii). In this post I focus on (ii). In particular, I will explain why I do not find Mason's argument compelling.
My reservations concern premise [1]. There is a sense in which it is true that when God created Socrates, he knew which individual he would get. But there is also a sense in which it is not true. So we need to make a distinction. We may suppose, given the divine omniscience, that before God created Socrates he had before his mind a completely determinate description, down to the very last detail, of the individual he was about to bring into existence. In this sense, God knew precisely which individual he would get before bringing said individual into existence. Now either this description is pure or it is impure.
A pure description is one that includes no proper names, demonstratives or other indexicals, or references to singular properties. Otherwise the description is impure. Thus 'snub-nosed, rationalist philosopher married to Xanthippe' is an impure description because it includes the proper name 'Xanthippe.' 'Snubnosed, rationalist, married philosopher,' by contrast, is pure. (And this despite the fact that 'married' is a relational predicate: necessarily, to be married is to be married to someone or other.) Pure descriptions are qualitative in that they include no references to specific individuals. Impure descriptions are nonqualitative in that they do include references to specific individuals. Thus 'person identical to Socrates' is a nonqualitative description.
Now if God has before his mind a complete pure description of the individual he wills to create then that description could apply to precisely one individual after creation without being restricted to any precise one. (Cf. Barry Miller, "Future Individuals and Haecceitism," Review of Metaphysics 45, September 1991, p. 14) This is a subtle distinction but an important one. It is possible that Socrates have an indiscernible twin. Call his 'Schmocrates.' So the complete description 'snub-nosed, rationalist philosopher, etc.' could apply to precisely one individual without applying to Socrates, the man in the actual world that we know and love as Socrates. This is because his indiscernible twin Schmocrates would satisfy it just as well as he does. The description would then apply to precisely one individual without being restricted to any precise one. So there is a clear sense, pace Mason, in which God, prior to creation, would not know which individual he would get. Prior to creation, God knows that there will be an individual satisfying a complete description. But until the individual comes into existence, he won't know which individual this will be.
As I see it, creation understood Biblically as opposed to Platonically is not the bestowal of existence upon a pre-existent, fully-formed, wholly determinate essence. It is not the actualization of a wholly determinate mere possible. There is no individual essence or haecceity prior to creation. Creation is the creation ex nihilo of a new individual. God creates out of nothing, not out of pre-existent individual essences or pre-existent mere possibles. Thus the very individuality of the individual first comes into being in the creative act. Socrates' individuality and haecceity and ipsiety do not antedate (whether temporally or logically) his actual existence.
Mason would have to be able rationally to exclude this view of creation, and this view of the relation of existence and individuality, for his argument to be compelling. As it is, he seems merely to assume that they are false.
Could God, before creation, have before his mind a complete impure description, one that made reference to the specific individual that was to result from the creative act? No, and this for the simple reason that before the creative act that individual would not exist. And therein lies the absurdity of Plantingian haecceities. The property of identity-with-Socrates is a nonqualitative haecceity that makes essential reference to Socrates. Surely it is absurd to suppose that that this 'property' exists at times and in possible worlds at which Socrates does not exist. To put it another way, it is absurd to suppose that this 'property' could antedate (whether temporally or logically) the existence of Socrates.
We are now in a position to see why Mason's argument is not compelling. If [1] is true, then [2] doesn't follow from it. And if [2] follows from [1], then [1] is false. Thus [1] conflates two distinct propositions:
1a. When God created the world, he knew precisely which pure complete descriptions would be satisfied.
1b. When God created the world, he knew precisely which individuals would exist.
(1a) is true, but it does not entail
2. God didn't need to have those very individuals in front of him to know which ones they were.
(1b) entails (2), but (1b) is false.
I conclude that classical theism does not entail haecceitism. One can be such a theist without accepting haecceities. This is a good thing since there are no haecceity properties!
Should a Tunnel be Named After Someone who Killed Himself?
No surprise that this is in the Bay Area. Another indication of the Decline of the West?
Another sign of the mental and moral and spiritual sickness of liberals?
You decide. Commentary here.
Hillary Apologizes for Using ‘Illegal Immigrants’
Here. The problem is not that Hillary is too stupid to grasp the distinction between legal and illegal immigration; the problem is that she is a corrupt leftist out for her own personal gain at the expense of her country.
Chris Hedges over at Truth Dig is worried about the rise of American fascism. But first things first. First we crush Hillary and the Dems. There will be plenty of time to keep an eye on Der Trumpster should he make it to the White House.
I am not worried about American fascism. We Americans are not a bunch of Germans about to start goose-stepping behind some dictator. Our traditions of liberty and self-reliance are long-standing and deep-running. A sizeable contingent of Trump supporters are gun rights activists who would be open to an extra-political remedy should anyone seek to instantiate the role of Der Fuehrer or Il Duce. True, Trump appeals to those having an authoritarian personality structure. But his supporters are also cussedly individualistic and liberty-loving. I expect the latter characteristic to mitigate the former.
There is also the following interesting question wanting our attention: why is it better to have the personality structure of the typical leftist? Why is it better to be a rebellious, adolescent, alienated, destructive, irreverent, tradition-despising, anti-authoritarian, ungrateful, utopian, dweller in Cloud Cuckoo Land?
Someone told me today that Saul Alinsky's Rules for Radicals is dedicated to Lucifer. Lucifer, not Lucifer Schwarz of Poughkeepsie. Makes perfect sense.
Trump versus Hillary: Abstain or Take a Stand?
Robert Royal, writing in The Catholic Thing:
Democrats advance a woman, a serial liar, a self-proclaimed feminist who trashed multiple women for political gain, an ideological ambulance chaser who will follow votes anywhere, who compromised state secrets and amassed a fortune while serving in the Cabinet, partly through suspect dealings with donors in foreign nations.
Republicans, fed up with their flaccid leaders, advance a man whose whole life speaks: no fixed principles, crony capitalism, megalomania, religious hypocrisy, authoritarianism, bullying, innocence of the Constitution and the simplest functioning of our government (he thinks judges signs bills) – and no political experience.
[. . .]
I won’t indulge in a categorical judgment for now: that would be to give in to the very passions of the moment that I find mortally dangerous. But if things continue as they are . . . I’m thinking it’s best if I simply don’t vote for president. Or write in someone sane, and not wholly on the make.
While I respect Royal's position, I say one must take a stand. Granted, both candidates are very bad, and for the reasons Royal cites in addition to others. But Hillary is worse. For conservatives to abstain because of Trump's manifest negatives is folly. But why is Hillary worse than Trump?
Hillary is Obama in a pant suit. She will continue his "fundamental transformation of America." Like Obama, she is a destructive leftist. She must be stopped. Therefore, conservatives must vote for the Republican nominee whoever it is.
To spell it out a bit:
A. Trump might appoint conservatives to the Supreme Court. But we KNOW that Hillary won't. This reason by itself ought to incline you to take a stand against the leftist candidate. I don't need to explain to my astute readers how important the composition of SCOTUS is. The composition of SCOTUS 'trumps' in long-term importance the identity of POTUS, if you will excuse the pun (and even if you won't.)
B. It is a very good bet that Trump will put a severe dent in the influx of illegal aliens across the southern border. (Forget his bluster about making Mexico pay for the wall.) But we KNOW that Hillary will do nothing to stem the illegal tide. If anything she'll encourage it because in her cynical eyes they are 'undocumented Democrats.' The strategy of the Left is to alter the demographics of the USA in such a way that conservatives are permanently rendered politically ineffective.
C. A third thing Trump might very well do is stop the outrage of sanctuary cities. But we KNOW Hillary won't. By the way, what do sanctuary cities provide sanctuary from? The rule of law.
D. A fourth thing Trump can be expected to do is enforce civil order and free speech rights in the face of such disorderly elements as the members of Black Lives Matter. These liars have targeted the police and are actively working to undermine the rule of law. They disrupt speakers. One even disrupted a speech by Bernie Sanders! Hillary is in bed with them. She repeats all the leftist lies about Trayvon Martin, Michael Brown, 'mass incarceration,' 'white privilege,' and so on. And what is most despicable is that she does it cynically for her own personal advantage.
E. A fifth thing Trump might do is defend religious liberties. We KNOW that Hillary won't. Never forget that the Left is anti-religion and has been since 1789. Part of the reason for this is that the Left is totalitarian: it can brook no competitors to State power. This is why it must destroy belief in God and in the family. The god of the leftist is the State, the apparatchiki of the latter being the State's 'priesthood.'
F. A sixth thing Trump might do is defend Second Amendment rights. We KNOW that Hillary won't. She is a mendacious 'stealth ideologue' who won't admit that she is for Aussie-style confiscation, but that is what the liberty-basher and Constitution-trasher is for. She realizes that guns in the hands of citizens are a check on her leftist totalitarianism.
Add these reasons together and you have a strong cumulative-case argument for the preferrability of Trump over Hillary. There are other reasons I haven't mentioned.
Here is the situation. If it comes down to Trump versus Hillary, then you face a lousy choice between two awful candidates. So you must vote for the least awful of the two. And that is Trump. Alles klar?
"But why not vote for neither?"
The short answer is that the Left is totalitarian. You can't withdraw from politics, because they won't let you. And again, we know that Hillary is a leftist who will try to extend the reach of government into every aspect of our lives. You must take a stand.
You must realize that politics is a practical business. It always involves concrete choices among or between sub-optimal candidates. If you refuse to vote, you willy-nilly lend support to Hillary and her ilk and her agenda. You are a fool if you let the best become the enemy of the good, or in the present situation, the good become the enemy of the least bad.
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Garry Kasparov on Socialism
The following has 'gone viral' as they say:
I'm enjoying the irony of American Sanders supporters lecturing me, a former Soviet citizen, on the glories of Socialism and what it really means! Socialism sounds great in speech soundbites and on Facebook, but please keep it there. In practice, it corrodes not only the economy but the human spirit itself, and the ambition and achievement that made modern capitalism possible and brought billions of people out of poverty. Talking about Socialism is a huge luxury, a luxury that was paid for by the successes of capitalism. Income inequality is a huge problem, absolutely. But the idea that the solution is more government, more regulation, more debt, and less risk is dangerously absurd.
The penultimate sentence needs some qualification, but otherwise Grandmaster Kasparov is enunciating very important truths with the authority of someone who speaks from experience. Kasparov, ethnically Jewish on his father's side, was world chess champion from 1985-1993. He was born Garik Kimovich Weinstein. Jews dominate chess out of all proportion to their numbers. A liberal dumbass would say they are 'over-represented.'
I feel a rant coming on . . . enough blogging for one day.
Can Evil be Eradicated?
To be precise, my question is this:
Is there one root of all evil such that this root is (i) empirically identifiable, and (ii) eliminable by human effort alone? Can we humans locate and remove the one source of all evil?
My claim is that an affirmative answer is at once both false and extremely dangerous. ‘Root’ in Latin is radix, whence ‘eradicate,’ to uproot, and ‘radical.’ A radical is one who goes to the root of the matter. But some of our dear radicals make the mistake of thinking that there is one empirically identifiable root of all evils, one root the eradication of which will solve all our problems. Thinking that there is such a root, they are liable to ignore the real root, the one that cannot be empirically identified, and cannot be eradicated, the one that is operative in them. Here are my theses:
1. There is no one root of all evil that is empirically identifiable or isolable in experience. Thus one cannot locate the root of all evil in the Jews, or in the bourgeoisie, or in capitalism, or in corporations, or in ‘globalization,’ or in the infidel, or in the ‘Zionist entity’ or in 'racism,' or in religion, or in 'white privilege.' I’ll even concede that it cannot be located in liberals and socialists and hate-America leftists.
2. The attempt to eradicate evil by eliminating some empirically identifiable entity or group of people must fail given the truth of (1), and must lead to greater evil since genocide, forced collectivization, jihad, suicide bombing of innocents, etc. violate moral laws. Nazis, Commies and Islamists become ever more evil in their attempt to locate and eradicate evil.
3. There is a root of all moral evil, namely, the human misuse of free will. Not free will itself, of course; the misuse thereof. We misuse our free will when we fail to subordinate its use to transcendent standards.
4. Free will, grounded as it is in our spiritual being, is not empirically identifiable: it cannot show up as an object among objects. This is a reason why materialists deny it. And this is why (3) does not contradict (1). Since moral evil cannot exist without free will, to deny free will is to deny moral evil.
5. Free will is not subject to our freedom. I am not free to become unfree. I cannot freely decide to become a deterministic system, though there are times when I would definitely like to! I am ‘condemned to be free’ to use a Sartrean phrase. Being part of our nature, free will cannot be eradicated without eradicating us. It follows (though the inference needs more defense than I can give it here) that the root of all moral evil – the human misuse of free will – cannot be uprooted. Not even God can uproot it. For if God eliminated the human misuse of free will, he would thereby eliminate human free will itself, and us with it. This is because he could not prevent us from freely doing evil (in thought, word, or deed) without removing free will from us, which is the main respect in which we are god-like, imago dei.
6. The upshot is that we must learn to live with evil and not try to eliminate it. Of course, we must do what we can to limit the spread of evil in the world. We do well to start with ourselves by opposing our own evil thoughts and desires, words and actions. After we have made some headway with this, we can then worry about others and ‘society.’ What we cannot do, and must not try to do, is to locate evil outside ourselves so as to eradicate it. Its root, the human misuse of free will, cannot be eradicated, and we are all more or less evil. Although people are not equally good or evil, we all possess elements of both.
7. We cannot by our own efforts eliminate the evil that is in us. And we cannot eliminate the evil that is outside us and is outside us because it was first in us. (Evil thoughts and words are the seeds of evil deeds.) Homo homini lupus is never so true as when man tries to redeem himself. The Communists murdered 100 million in the 20th century in an attempt to eliminate the evils of class conflict, war, and economic catastrophe. They broke a lot of eggs for a nonexistent omelet. There is either no redeemer or the redeemer is divine. Nietzsche’s “Will is the great redeemer” is nonsense. But that’s a topic for another occasion.
8. 'Progressives' as they like to call themselves mistakenly think, as John Gray points out, that "evil can be vanquished." They are meliorists who, if they believe in evil at all, believe that it "is not an inbuilt human flaw, but a product of defective social institutions, which can over time be permanently improved."
That is a great illusion, a murderous illusion.
"Man is neither an angel nor a beast, and it is unfortunately the case that anyone trying to act the angel acts the beast." (Blaise Pascal, Pensées, Krailsheimer tr., p. 242)
Word of the Day: Levigate
To grind into a smooth powder.