Socrates

An old post:

It's Socrates and the Socratics (including that dog Diogenes) today in CoPhi.*

In A&P, Billy Graham scared the devil (and a load of groundless guilt and shame he couldn't shake in college) into a young Minnesotan named David,with his god-fearing Southern Baptist "graphic description of eternal damnation." But then he had a driveway moment with the inestimable Julia Sweeney and began letting go of the fear, guilt, shame, and (eventually) faith. Soon he saw the incoherence of a theology that would hold finite beings like ourselves ultimately responsible for an infinite creator's "preordained outcome."

(My favorite moment from Sweeney's tour de force one-woman show, btw, is her profane (though still somehow gentle) take-down of Deepak Chopra.)

A good question on this Valentine's Day eve: do religious couples have happier relationships? Do atheists have better sex? To the latter, "one large correlational study"says yes. But Ethan found something more gratifying than the hunt for an atheist partner. And, he points out, being raised without religion is not the same as being raised atheist.

Here's a problem I don't recall wrestling with as a kid, perhaps because I "went forward" in terrified quest of formal salvation while still an only child - and only a child. Sen wonders "why God would send my nonbelieving brother to burn for all eternity and expect me to forget about him if I was in Heaven."

The most disgraceful, pathetic, yet still laughable words directed to an inquiring child I've yet encountered were Ronnelle's mother's in reaction to his coming out,. "I rebuke you, you abominable lil codependent [?!] faggot. I curse the day I had you. You are dead to me. Get thee behind me Satan." Wow. Thanks Mom.

Also in A&P today, we'll hear a Fantasyland report. Kurt Andersen says religion is the ultimate conspiracy theory, with "God the mastermind plotting and executing His all-encompassing scheme, assisted by a team of co-conspirators, the angels and prophets."

That may provide a smooth segue to Bioethics, where today we're scheduled to hear a report on Dan Brown's Origins. I haven't read it, and am curious to know what it might have to do with our course topic. A clue, from an ambivalent review:

“Origin” grows out of questions raised by scientists who adopt atheism in a world where strict creationism has less and less relevance. The novel doesn’t paint Kirsch as an enemy of religion, though its prologue does show him arriving threateningly at a scenic abbey in Montserrat to challenge three religious leaders just after a meeting of the Parliament of the World’s Religions... But in the world of quantum computing, where Kirsch’s earlier pioneering work had broken boundaries, the divine was harder to apprehend. The book’s final destination reveals the essence of what Kirsch saw and created, and it inspires awe. Getting there is worth the roundabout journey."

So, a mystery awaits.

*Socrates, they say, was firmly devoted to argumentative reason as a better method than revelation or hope. Should we call his devotion "faith"? Not if that means an unwavering refusal to seek and ponder all evidence, to entertain challenging questions, even to welcome those that question the utility of argumentative reason itself. His fabled humility, his ignorant form of wisdom, officially invites every challenge.

But unofficially, Socrates was definitely betting on reason against superstition and tradition for their own sake. His trust in reason was firm, his delight in philosophical argument was inextinguishable. He drew his dying breath in the middle of an argument his successors have continued to this day, as to the meaning and practical value of a life committed to virtue, curious inquiry, and intellectual integrity. He died in contempt of what he considered the misplaced presumption of fearing death more than vice, "which runs faster than death."

That's how we've come to see him, as a pedestal-mounted figure larger than life, gazing across the centuries in reproach of small-mindedness and irrational fear. We downplay his personal shabbiness and eccentricity, forgetting the actual figure he must have cut as the ancient Athenian equivalent of a street person. How did such a vagabond manage to ingratiate himself with the upper crust elites of his city? It was his spellbinding gift of gab, tiresome to many but entrancing ("bewitching," said the smitten Alcibiades) to many more. People looked beyond the pug nose and the ugly-ass mouth ("more ugly even than an ass's") to the beauty within.

His conversation was compelling but it was not personally revealing. His version of dialecticwithheld affirmative assertion, instead soliciting others' definitions and demonstrations in order to trip them over their own inconsistencies and send them (and us, peering over their shoulders) back to the philosophical drawing board.

Athenian democracy had just been overthrown by the Spartans and decimated by their Thirty Tyrants, as Socrates went to trial. His own anti-democratic leanings were well-known. 

If you were heading out on a journey by sea, Socrates asks Adeimantus in Plato's Republic, who would you ideally want deciding who was in charge of the vessel? Just anyone or people educated in the rules and demands of seafaring? The latter of course, says Adeimantus, so why then, responds Socrates, do we keep thinking that any old person should be fit to judge who should be a ruler of a country? Socrates’s point is that voting in an election is a skill, not a random intuition. And like any skill, it needs to be taught systematically to people. Letting the citizenry vote without an education is as irresponsible as putting them in charge of a trireme sailing to Samos in a storm.  Why Socrates Hated Democracy, SoL

But did he really hate democracy? Gottlieb says no, he was in fact too democratic for his time and place. He was an ultra-democrat, committed to the examined life for all. This may have sounded to some like an endorsement of "exaggerated individualism" but for Socrates the examined life is also the collaborative conversational life. "Philosophy is an intimate and collaborative activity: it is a matter for discussions among small groups of people who argue together in order that each might find the truth for himself. The spirit of such a pastime cannot accurately be captured in a lecture or a treatise." It's best captured in talk, preferably while walking. Hence Plato's dialogues, and ours.

Not even the Delphic Oracle's authoritative declaration of Socrates' wisdom could stifle the gadfly's appetite for rational argument and inquiry, provoking him to "check the truth of it" for himself. Can we possibly take literally, then, his claim to philosophize at the behests of God or his daimon? No. He just did it because he thought it was the right thing to do. 

He also thought it best not to weep and wail for our finitude, even at death's door. "No one knows with regard to death whether it is really the greatest blessing..." Maybe he'll get to meet his "heroes of the old days." Or maybe he'll just have a nice long sleep. It doesn't seem to have occurred to him to worry about an unpleasant or hellish alternative. He was ahead of his time, and Epicurus's, in this regard.

Socrates and Plato were both "unworldly" but in different ways, the former in his shambling indifference to social status, hygiene,and finery, the latter in regarding carnal existence as a form of incarceration in the shadow of eternal essences and Ideas. Socrates kept a sharper focus on the duties and blessings of this world, "not simply a preparation for something else." And he thought we could all do that. "For Plato, philosophy was the ladder to this elevated world of the Forms, but not everyone could climb it." For Socrates, "anybody could examine his own life and ideas and thus lead a worthwhile existence."

The paradigmatic Socratic question: Is something good because the gods approve it, or do they approve it because it's good? The Socratic answer: it can't be the former, that's arbitrary. Real gods don't play darts with the universe. Hypothetical gods shouldn't, either.

What would he say about people who achieve wealth and success by behaving badly? Or about the state of our democracy? Would he agree with William James regarding "our national disease"? Would you?

We know how it ended for Socrates. They told him to shut up. He persisted (like Elizabeth Warren, and like Paul Kalinithi), until the hemlock shut him down. It's up to the rest of us, now, to persist when we're told to "shut up about the bad stuff."

In Fantasyland, in addition to the aforementioned dot-connecting between conspiracy theorists and theists, we read of the Freemasons. What was their secret? Poore Richard said it's no secret at all. It's an open secret, isn't it, that like fraternal boys' clubs everywhere the Masons wear funny hats and engage in silly rituals? They're not just for boys anymore, though. Lots of reputable (or famous) folk (including my old Dad) were in the club, leading some to suspect a nefarious world-historical plot. Cue Dan Brown again.

It's all too common to hear Bible Belt evangelicals claim that AIDS or 9/11 or the latest natural disaster is God's razor strap, designed to whack his children back into line. But did you know that many Yankees thought God whipped their butts in some early Civil War skirmishes to punish them for not yet outlawing slavery?

Mark Twain, quirky as always, had his own scapegoat for that war: Sir Walter Scott's popular novels romanticizing the feudal old South. Scott's "sham chivalries of a brainless and worthless" society is largely to blame for the war. Twain was a spinner of yarns and tall tales, but maybe that one's not entirely fabricated of whole cloth.

2.13.18
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Another:

Socrates & Plato in love

Another atrocity.

In CoPhi today it's another (simpler) look at Socrates & Plato.  It was on this day in 399 BCEthat "Socrates was sentenced to death by the city of Athens for corrupting the minds of the youth of the city and for impiety."

But first, something not completely different...

A recent John Lachs podcast interview reveals the heart and mind of "a wise old wizard" forever seeking the true pivot point between stoic acceptance of limits and a pragmatic "can do" spirit of intelligence and reason brought to bear on the boundless challenges of living. Living is hard, and Lachs loves to stir things up by saying the thing you least expect to hear. Here, for instance, he declares compassion and guilt useless emotions, and activism too often a misspent passion. In fact he's one of the most compassionate and caring people I've ever known, and one of the most committed agents of constructive change. He's a tireless proponent of liberty, hence a foe of "meddling". He says we all need to stop telling others how to be happy, and let them seek their own good in their own ways. He's a paragon of the purpose-driven life.

Another new podcast features my Vandy friends Aikin and Talisse, delivering 15 minute bursts of unscripted philosophizing. Worth a look, if you're curious to see how "analytic" philosophers philosophize.

We would be remiss, the day after the holiday of love, not to take just a bit of time and spend a few good words on the subject. In Socrates in Love one of our contemporaries says "I'm worried my beloved America is becoming as loveless as ancient Athens in its days of decline.” There's a lot not to love, lately and always, but also the reverse. The same speaker says Socrates "epitomized the fact that you're meant to stay open to all views, to all human experiences, because that's how you deepen your love for people and of wisdom." All views, in this Age of Deplorables? No. But the spirit of the remark is true.

Is there any figurative truth to the old Greek myth that humans originally had four arms, four legs and a head with two faces, before Zeus split us into two separate parts so we'd have to search for our better halves? Is that any part of the story and glory of love? Or is it a formula for frustration and self-inflicted solitude?

In Plato's Symposium, Socrates say Diotima taught him all about amor. "She was my instructress in the art of love," which she declares an intermediate "spirit" between mortals and the divine. It begins "from the beauties of earth and mount(s) upwards for the sake of that other beauty, the notion of absolute beauty, and at last knows what the essence of beauty is... beholding beauty with the eye of the mind, he [the true philosopher of love] will be enabled to bring forth, not images of beauty, but realities..."

Sounds good, I guess, but these realities of a higher love sound a bit thin and wordy. Academic, even. On Valentines Day, and most days really, don't we want something a little more substantial?

Romantic love is deemed to be of a higher metaphysical and ethical status than sexual or physical attractiveness alone. The idea of romantic love initially stems from the Platonic tradition that love is a desire for beauty-a value that transcends the particularities of the physical body. For Plato, the love of beauty culminates in the love of philosophy, the subject that pursues the highest capacity of thinking. The romantic love of knights and damsels emerged in the early medieval ages (11thCentury France, fine amour) a philosophical echo of both Platonic and Aristotelian love and literally a derivative of the Roman poet, Ovid and his Ars Amatoria. Romantic love theoretically was not to be consummated, for such love was transcendentally motivated by a deep respect for the lady; however, it was to be actively pursued in chivalric deeds rather than contemplated-which is in contrast to Ovid's persistent sensual pursuit of conquests!

Modern romantic love returns to Aristotle's version of the special love two people find in each other's virtues-one soul and two bodies, as he poetically puts it. It is deemed to be of a higher status, ethically, aesthetically, and even metaphysically than the love that behaviorists or physicalists describe. IEP

That's a step in the right direction, back down the ladder. Count on Aristotle to move away from the Academy and keep us grounded. But it was bachelor Nietzsche, of all people, who knew “it is not a lack of love, but a lack of friendship that makes unhappy marriages.”

If you can believe the crowd that sources goodreads, Marilyn Monroe was the great authority on love. "You'll never find that half who makes you whole and that goes for everything... [but] Keep trying... keep smiling, because life's a beautiful thing and there's so much to smile about.”

Plato was rightly (if insufficiently) "nagged by a doubt about the Academic way of life: 'I feared to see myself at last altogether nothing but words, so to speak-a man who would never willingly lay hand to any concrete task." That's a reasonable concern. If you're holding out for "absolute beauty" you may be spending a few holidays alone. Better to climb the ladder of love in both directions. Remember what Heraclitus said about the way up and the way down? Don't kick that ladder away. The cave can be a very cozy place, with the right company, and your "better half" may not be a needle in a haystack after all.

In Fantasyland, we ponder pioneer legend Daniel Boone's picturesque pastoral fantasy and supercelebrity, Thoreau's rustic naturalism, Emerson's "transparent eyeball," and the Barnum-esque episode in 1835 when it was widely believed that life had been discovered on the moon. Plus, Chicago's Columbian exposition with its "fanstastic quasi-reality" architectural mock-ups, an early precedent-setting VR realization emulated four years later in Nashville and now, perpetually, in Las Vegas.

In A&P, Kevin regrets being "infected" by supernaturalism in Christian school when he was most vulnerable. "Indoctrination" is a hard word, but what else should we call the doctrinal training of six year olds? He intends to "inoculate" his own children against atheophobia, "the fear and loathing of atheists that permeates American culture." He's "all for reading" sacred texts, but not for sanitizing them by ignoring the distasteful bits. He finds Dan Barker's principles more humane than the ten commandments. I like the Vonnegut principle: "try to be kind to other people." (Kurt put it more bluntly.)

Amy named her daughter after Wonderland's Alice, in hopes of inspiring her to be courageous and follow her curiosity. Alice means Truth.

Adrienne is saddened that her sisters "do not seem to value their own reproductive rights" as much as they value Chik-Fil-A, and considers agnosticism a halfway house rather than a final destination.

Justus found "stilted" his friends' repeated prayerful injunctions of "Lord" (if you're a Simpsons fan you might hear what grates about that), finding more congenial company in the podcast universe.

In Bioethics, we'll ask if gene editing will be mandatory, in our future.

2.15.18