Vito Caiati responds to yesterday's Could it be like this?
In yesterday's post, you write, “So I say: if you have the aptitude and the stamina, you live best by seeking the ultimate truth about the ultimate matters with your whole heart and mind and soul, with everything else you do subordinate to that quest and in service of it, and you keep up that quest until the hour of death, always a little out of breath, with no comfortable lounging in any dogmatic edifice, whether atheist, theist, or agnostic.”
The "always a little out of breath" bit gives my statement of a personal credo a perhaps excessively romantic and needlessly literary accent. But the questing life is the highest life for me, and not just for me. That I sincerely believe. I will add, however, that integral to an examined life is a critical examination of whether the highest life is indeed the examined life. So I am aware of the danger of erecting a dogmatic edifice of my own.
While I appreciate the intellectual and spiritual sentiment that underlies this assertion, I am troubled by two things: First, the fact, which you have acknowledged in the past, that only a minute portion of humanity possesses either the “aptitude” or “stamina” to engage in [the search for] “the ultimate truth about the ultimate matters.” That this is the case is beyond dispute, but why should it be so?
It is indeed beyond dispute and is further evidence that the human condition is a predicament, and a nasty one, a predicament to which there may be no good solution.
I find the question very troubling. Historical demographers estimate that between 80 and 100 billion human beings have lived and died since the origin of our species. The figure is staggering, but as staggering is the fact that all have met their ends in complete ignorance of ultimate truth.
But we don't know that, Vito. It is after all possible that when Thomas Aquinas had the mystical experience that put an end to his writing, he veridically experienced the ultimate truth and enjoyed an earthly foretaste of the Beatific Vision. And if the angelic doctor's amanuensis, Reginald, never had any such experience but believed what the master taught, and if what he taught was true, then Reginald too was in contact with the ultimate truth, not in propria persona, but "through a glass darkly," that glass being faith. And the same holds for all the millions of Christians, not to mention adherents of other religions, throughout the ages who have believed without verifying glimpses into the Unseen and also without being able to give good reasons for their belief. It may have been that all these folks were in contact with ultimate truth even if they can't be said to have known such truth in a manner to satisfy exacting modern requirements on knowledge.
Disease, hunger, violence, physical or mental infirmity, and indigence have precluded even the notion of such a search for most. The lack of a philosophical or religious inclination has precluded it for almost all of the rest. Thus, a gross and general ignorance of final matters has been and remains the lot of mankind. Something is profoundly wrong here, and the conviction that a few might have the means and inclination to diverge from the norm is, at best disquieting, and at word [worst?], questionable.
So even if an ultimate, saving truth could be discovered by a proper search, circumstances and personal inadequacy have prevented and will prevent the vast majority from ever finding it on their own. Something is indeed "profoundly wrong here." But of course this is just one more goad to the seeker's seeking.
Second, the search, whether it has taken a religious or philosophic form, has endured for thousands of years and produced no definite or even probable answers, so why continue to engage in it? The assumption appears to be that if pursued with the right attitude, sufficient dedication, and intellectual honesty, it will yield something of this “ultimate truth.” But is it not the case that all the evidence weighs against this belief?
The problem is not that no definite answers have been produced, but that there are too many of them, they contradict one another on key points, and that this is good reason to be skeptical of any particular answer. To add to the trouble, what I just said will be denied by many intelligent and sincere philosophers. They will insist that their worldview is either true or more likely to be true than any other, and that the plethora of mutually incompatible worldviews is no decent argument to the contrary. But this too is just part of the predicament we are in, a predicament that the spiritually sensitive find intolerable and seek a way out of.
I am not saying that one is not entitled to devote oneself to this search, but I do not understand the conviction that it a worthwhile pursuit. All sorts of scientific questions remain unresolved, some for hundreds of years, but in approaching them, we are encouraged by the signs of small progress that have been made. We have no such intellectual incentives in the matters of which you speak. Now, I understand that we have not been able to reach any sort of agreement on a host of other matters, from politics to morals, but in such cases, we at least understand the rough givens with which we are dealing. Of “the ultimate truth about the ultimate matters,” we lack such an understanding. This is hardly encouraging.
This is the nub of the matter. I said in effect that the best life for a human being is a life whose dominant purpose is the search for the ultimate truth about the ultimate matters. (By the way, this search does not exclude politics and morality which rest on controversial philosophical assumptions.) And of course I mean a truth that one existentially appropriates (makes one's own) and lives. There are several ways of objecting to my thesis. Some will claim to have the truth already, and see no point is seeking what one possesses. There are the dogmatic atheists for whom God and the soul are no longer issues. There are the dogmatic theists who have an answer for everything. There are the dogmatic agnostics who are quite convinced that nothing can be known or even reasonably believed about ultimates (God, the soul, the meaning of human existence) and who think bothering one's head over these questions is simply foolish and might even drive one crazy such that the best way to live is to focus on the easily accessible foreground objects in the Cave and to make friends with finitude, accepting whatever mundane satisfactions come along until death puts an end to it all.
Vito may be flirting with the agnostic camp. He wonders how what we may as well call The Quest could be "a worthwhile pursuit." One of his arguments is that very few are in a position to pursue the Quest. The other is that the Quest, although pursued by the best and the brightest since time immemorial, has arrived at no solid result acceptable to all thinking people.
To the first point, I would say that the value of the Quest does not depend on how many are in a position to pursue it. To the second point, I would say that no serious quester give up the Quest for the reason Vito cites. The Quest is his vocation; he is called to it even if he cannot explain who or what is calling him. He finds deep satisfaction in the searching and the momentary glimpses of insight, and his satisfaction is reinforced by his conviction that the paltry objects pursued by the many are relatively worthless. He sees the vanity, the emptiness, of the world that most find most solidly real. Name and fame, property and pelf, are to him bagatelles. The Quest is his spiritual practice and it is satisfying to the quester even when there is no tangible outcome. He likes to pray, meditate, study, reason, think, write. This is all underpinned by a faith that there will be a favorable outcome, if not here, then Elsewhere.
