Maverick Philosopher – Page 791 – Footnotes to Plato from the foothills of the Superstition Mountains

Kant’s Paean to Sincerity

As a prelude to forthcoming posts on hypocrisy as seen by Kant and Hegel, here is a Kantian hymn of praise to sincerity. From Immanuel Kant, Religion Within the Limits of Reason Alone (trs. Greene & Hudson), p. 178, n. 2:

O sincerity! Thou Astraea, that hast fled from earth to heaven, how mayst thou (the basis of conscience, and hence of all inner religion) be drawn down thence to us again? I can admit, though it is much to be deplored, that candor (in speaking the whole truth which one knows) is not to be found in human nature. But we must be able to demand sincerity (that all that one says be said with truthfulness), and indeed if there were in our nature no predisposition to sincerity, whose cultivation merely is neglected, the human race must needs be, in its own eyes, an object of the deepest contempt. Yet this sought for quality of mind is such that it is exposed to many temptations and entails many a sacrifice, and hence calls for moral strength, or virtue (which must be won); moreover it must be guarded and cultivated earlier than any other, because the opposed propensity is the hardest to extirpate if it has been allowed firmly to root itself. And if now we compare with the kind of instruction here recommended our usual mode of upbringing, especially in the matter of religion, or better, in doctrines of faith, where fidelity of memory in answering questions relating to these doctrines, without regard to the fidelity of the confession itself (which is never put to the test) is accepted as sufficient to make a believer of him who does not even understand what he declares to be holy, no longer shall we wonder at the lack of sincerity which produces nothing but inward hypocrites.

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Defining Lust

Before we can ask whether there is anything morally wrong with lust we have to know what we are talking about. What is lust? Here is a start:

The inordinate craving for, or indulgence in, the carnal pleasure which is experienced in the human organs of generation.

But this won't do as it stands since it mixes desire and satisfaction in the same definition. It also fails to distinguish between lust as an occurrent state and lust as a disposition or propensity. Suppose we distinguish:

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The Punctum Pruriens of Metaphysics

Man is a metaphysical animal. He does not live by bread alone, nor by bed alone, and he does not scratch only where it physically itches. He also scratches where he feels the metaphysical itch, the tormenting lust to know the ultimate why and wherefore. And where is that punctum pruriens located? What is it that arouses his intellectual eros?

. . . das Böse, das Uebel und der Tod sind es, welche das philosophische Erstaunen qualificiren und erhöhen: nicht bloß, daß die Welt vorhanden, sondern noch mehr, daß sie eine so trübsälige sei, ist das punctum pruriens der Metaphysik, das Problem, welches die Menschheit in eine Unruhe versetzt, die sich weder durch Skepticismus noch durch Kriticismus beschwichtigen läßt.

. . . it is wickedness, evil, and death that qualify and intensify philosophical astonishment. Not merely that the world exists, but still more that it is such a miserable and melancholy world, is the punctum pruriens of metaphysics, the problem awakening in mankind an unrest that cannot be quieted either by scepticism or criticism. (Schopenhauer, WWR II, 172, tr. Payne)

A Fool Such as I

This one goes out to Diane L. in recollection of our date on this day 31 years ago in Cambridge, Mass. "Now and then there's a fool such as I." Part of the folly, no doubt, is in keeping alive these memories of past inamorata. Here is Bob Dylan's quirky but satisfying version from the Basement Tapes circa 1970.

Fool, Philosopher, Sage

The fool is never satisfied with what he has, but is quite satisfied with what he is. The philosopher is never satisfied with what he is, but is satisfied with what he has. The sage is satisfied with both. Unfortunately, there are no sages, few philosophers, and a world full of fools.

Dissembling in the Barber’s Chair

My barber today asked me if I had done any travelling since last I saw him. I lied and said that I hadn't, when in fact I had been to Geneva, Switzerland. If I had told the truth, then that truth would have led to another and yet another. "And what did you do in Geneva?" "I was invited to a conference on Bradley's Regress." And thus would I have had to blow my cover as regular guy among regular guys in that quintessential enclave of the regular guy, the old-time barber shop. I might have come across as self-important or as a braggart. I might have come across as I come across to some on this weblog.

Lies often lead to more lies, but truth-telling can get you in deep too. Life in this world of surfaces and seemings often goes down easier with a dollop of mendacity. In a world phenomenal and phony a certain amount of phoniness is forgivable. But how much?

Alan Hovanhess

If you like Arvo Pärt, you should like the work of American composer Alan Hovanhess. Here is the Third Movement of "Concerto for Two Pianos."

Hypocrisy and Other Vices of Self-Presentation

My exposure of the Dictionary Fallacy was not intended to cast doubt on the utility of dictionaries. Far from it. Some of their entries are excellent starting points for philosophical inquiry. According to the Oxford English Dictionary, hypocrisy is "assuming a false appearance of virtue or goodness, with dissimulation of real character or inclination, especially in respect of religious life or belief." As a lexical definition, that is hard to beat. Having been handed the OED ball, however, I now run with it. What the philosopher wants is a theory of hypocrisy. That will almost certainly involve a precisification of the lexical concept along with an adjustment of the concept so that it coheres with the concepts of other moral phenomena in the vicinity such as lying, self-deception, 'bullshitting,' bad faith, insincerity, and what all else.

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Anti-Obama Bumper Sticker

I saw this attached to the back of a Jeep Liberty:

I'll keep my guns, freedom, and money. You can keep the "change."

Another conservative sticker recently sighted:

If you can't feed 'em, don't breed 'em.

Which suggests the 'contrapositive' sticker:

You breed 'em, we'll feed 'em.

With taxpayers' dollars of course.

The Color of Envy

There was a time when I thought that the expression, 'He/She turned green with envy,' was just an expression with no fundamentum in re. But one day in graduate school, at a dissertation defense, I observed a particularly vain professor's face acquire a decidedly greenish tinge as he watched a somewhat pompous but very bright doctoral candidate hold forth in defense of his thesis. The vain professor literally became green with envy as his vanity was outshone by the student's brilliance.

I then knew that the expression had a basis in reality. But I have never seen the phenomenon since. The facial color change, that is. If only the emotion were as rare.

Idle Talk

From Franz Kafka: The Diaries 1910-1923, ed. Max Brod, Schocken 1948, p. 199:

In the next room my mother is entertaining the L. couple. They are talking about vermin and corns. (Mrs. L. has six corns on each toe.) It is easy to see that there is no real progress made in conversations of this sort. It is information that will be forgotten again by both and that even now proceeds along in self-forgetfulness without any sense of responsibility.

I have read this passage many times, and what delights me each time is the droll understatement of it: "there is no real progress made in conversations of this sort." No indeed. There is no progress because the conversations are not seriously about anything worth talking about. There is no Verantwortlichkeit (responsibility): the talk does not answer (antworten) to anything real in the world or anything real in the interlocutors. It is jaw-flapping for its own sake, mere linguistic behavior which, if it conveys anything, conveys: ‘I like you, you like me, and everything’s fine.’

The interlocutors float along in the inauthenticity (Uneigentlichkeit) of what Heidegger calls das Man, the ‘they self.’ Compare Heidegger’s analysis of idle talk (Gerede) in Sein und Zeit (1927), sec. 35.

Am I suggesting that one should absolutely avoid idle talk? That would be to take things to an unnecessary and perhaps imprudent extreme. It is prudent to get yourself perceived as a regular guy — especially if you are an 'irregular guy.'

Seneca: Omnis Vita Servitium Est

Assume the worst. Assume that Seneca was a hypocrite: he didn't believe what he wrote or try to live in accordance with it. What would it matter? How is it relevant to the fact that countless thousands, over the centuries, have derived inspiration, consolation, and strength from passages such as the following? If a message is sound, it is sound regardless of the moral condition of the messenger.

Seneca, De Tranquillitate Animi, X, 4 (tr. Basore):

All life is a servitude. And so a man must become reconciled to his lot, must complain of it as little as possible, and must lay hold of whatever good it may have; no state is so bitter that a calm mind cannot find in its some consolation. . . . Apply reason to difficulties; it is possible to soften what is hard, to widen what is narrow, and burdens will press less heavily upon those who bear them skillfully.

Seneca on Leisure and Philosophy

Some say Seneca was a hypocrite. But even if it is true, even if he did not believe or practice what he preached in his voluminous writings, what would it matter when he has bequeathed to us such gems as the following?

Of all men they alone are at leisure who take time for philosophy, they alone really live; for they are not content to be good guardians of their own lifetime only. They annex every age to their own; all the years that have gone before them are an addition to their store. Unless we are most ungrateful, all those men, glorious fashioners of holy thoughts, were born for us; for us they have prepared a way of life. By other men’s labours we are led to the sight of things most beautiful that have been wrested from darkness and brought into light; from no age are we shut out, we have access to all ages, and if it is our wish, by greatness of mind, to pass beyond the narrow limits of human weakness, there is a great stretch of time through which we may roam. We may argue with Socrates, we may doubt with Carneades, find peace with Epicurus, overcome human nature with the Stoics, exceed it with the Cynics. Since nature allows us to enter into fellowship with every age, why should we not turn from this paltry and fleeting span of time and surrender ourselves with all our soul to the past, which is boundless, which is eternal, which we share with our betters? (De Brevitate Vitae, XIV, 1-2. Trans. J. W. Basore, Loeb Classical Library, vol. 254, pp. 333-335, emphasis added.)

Comment: Leisure (otium) is a concept almost universally misunderstood nowadays. It has nothing to do with hitting little white balls into holes at Leisure World, and everything to do with the disciplined use of free time in pursuit of the worthiest objects for nonutilitarian ends. Leisure in this classical sense is the basis of culture (Josef Pieper). To be able to enjoy it with a good conscience is a mark of nobility of soul. (Nietzsche).

Accusations of Hypocrisy as Themselves Hypocritical

The English 'hypocrite' derives from the Greek hypokrites, actor. Although one cannot use etymology to show what a word means or even what it ought to mean, let alone its 'true and inherent meaning' (there is no such thing), in the present case the etymology provides a valuable suggestion as to how the word is used and how it ought to be used in an adequate and comprehensive theory of moral phenomena. The suggestion is that the hypocrite plays a part in public that is at variance with what he is in private. (This formulation may need refinement in light of the possibility of a man's playing a role before himself alone. I once wrote in my journal: "Am I a poseur in the pages of my own journal?" The question makes sense and suggests that a person could be a hypocrite in private.)

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