exchange link

Ada kesalahan di dalam gadget ini

Rabu, 25 Maret 2009

The Ontological Argument

One of the most fascinating arguments for the existence of an all-perfect God is the ontological argument. While there are several different versions of the argument, all purport to show that it is self-contradictory to deny that there exists a greatest possible being. Thus, on this general line of argument, it is a necessary truth that such a being exists - and this being is, of course, the God of traditional theism. This entry explains and evaluates classic and contemporary versions of the ontological argument.

1. Introduction: The Non-Empirical Nature of the Ontological Arguments

Most of the arguments for God's existence rely on at least one empirical premise. For example, the "fine-tuning" version of the design argument depends on empirical evidence of intelligent design; in particular, it turns on the empirical claim that, as a nomological matter, life could not have developed had certain fundamental properties of the universe differed even slightly from what they are. Likewise, cosmological arguments depend on certain empirical claims about the explanation for the occurrence of empirical events.

In contrast, the ontological arguments are conceptual in roughly the following sense: just as the propositions constituting the concept of a bachelor imply that every bachelor is male, the propositions constituting the concept of God, according to the ontological argument, imply that God exists. There is, of course, this difference: whereas the concept of a bachelor explicitly contains the proposition that bachelors are unmarried, the concept of God does not explicitly contain any proposition asserting the existence of such a being. Even so, the basic idea is the same: ontological arguments attempt to show that we can deduce God's existence from, so to speak, the very definition of God.

It is worth reflecting for a moment on what a remarkable (and beautiful!) undertaking this is. Normally, existential claims don't follow from conceptual claims. If I want to prove that bachelors, unicorns, or viruses exist, it is not enough just to reflect on the concepts. I need to go out into the world and conduct some sort of empirical investigation using my senses. Likewise, if I want to prove that bachelors, unicorns, or viruses don't exist, I must do the same. In general, positive and negative existential claims can be established only by empirical methods.

There is, however, one class of exceptions. We can prove certain negative existential claims merely by reflecting on the content of the concept. Thus, for example, we can determine that there are no square circles in the world without going out and looking under every rock to see whether there is a square circle there. We can do so merely by consulting the definition and seeing that it is self-contradictory. Thus, the very concepts imply that there exist no entities that are both square and circular.

The ontological argument, then, is unique among such arguments in that it purports to establish the real (as opposed to abstract) existence of some entity. Indeed, if the ontological arguments succeed, it is as much a contradiction to suppose that God doesn't exist as it is to suppose that there are square circles or female bachelors. In the following sections, we will evaluate a number of different attempts to develop this astonishing strategy.



2. The Classic Version of the Ontological Argument

a. The Argument Described

St. Anselm, Archbishop of Cantebury (1033-1109), is the originator of the ontological argument, which he describes in the Proslogium as follows:

[Even a] fool, when he hears of … a being than which nothing greater can be conceived … understands what he hears, and what he understands is in his understanding.… And assuredly that, than which nothing greater can be conceived, cannot exist in the understanding alone. For suppose it exists in the understanding alone: then it can be conceived to exist in reality; which is greater.… Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.

The argument in this difficult passage can accurately be summarized in standard form:

1. It is a conceptual truth (or, so to speak, true by definition) that God is a being than which none greater can be imagined (i.e., the greatest possible being that can be imagined).
2. God exists as an idea in the mind.
3. A being that exists as an idea in the mind and in reality is, other things being equal, greater than a being that exists only as an idea in the mind.
4. Thus, if God exists only as an idea in the mind, then we can imagine something that is greater than God (i.e., a greatest possible being that does exist).
5. But we cannot imagine something that is greater than God (for it is a contradiction to suppose that we can imagine a being greater than the greatest possible being that can be imagined.)
6. Therefore, God exists.

Intuitively, one can think of the argument as being powered by two ideas. The first, expressed by Premise 2, is that we have a coherent idea of a being that instantiates all of the perfections. Otherwise put, Premise 2 asserts that we have a coherent idea of a being that instantiates every property that makes a being greater, other things being equal, than it would have been without that property (such properties are also known as "great-making" properties). Premise 3 asserts that existence is a perfection or great-making property.

Accordingly, the very concept of a being that instantiates all the perfections implies that it exists. Suppose B is a being that instantiates all the perfections and suppose B doesn't exist (in reality). Since Premise 3 asserts that existence is a perfection, it follows that B lacks a perfection. But this contradicts the assumption that B is a being that instantiates all the perfections. Thus, according to this reasoning, it follows that B exists.



b. Gaunilo's Criticism

Gaunilo of Marmoutier, a monk and contemporary of Anselm's, is responsible for one of the most important criticisms of Anselm's argument. It is quite reasonable to worry that Anselm's argument illegitimately moves from the existence of an idea to the existence of a thing that corresponds to the idea. As the objection is sometimes put, Anselm simply defines things into existence-and this cannot be done.

Gaunilo shared this worry, believing that one could use Anselm's argument to show the existence of all kinds of non-existent things:

Now if some one should tell me that there is … an island [than which none greater can be conceived], I should easily understand his words, in which there is no difficulty. But suppose that he went on to say, as if by a logical inference: "You can no longer doubt that this island which is more excellent than all lands exists somewhere, since you have no doubt that it is in your understanding. And since it is more excellent not to be in the understanding alone, but to exist both in the understanding and in reality, for this reason it must exist. For if it does not exist, any land which really exists will be more excellent than it; and so the island understood by you to be more excellent will not be more excellent."

Gaunilo's argument, thus, proceeds by attempting to use Anselm's strategy to deduce the existence of a perfect island, which Gaunilo rightly views as a counterexample to the argument form. The counterexample can be expressed as follows:

1. It is a conceptual truth that a piland is an island than which none greater can be imagined (i.e., the greatest possible island that can be imagined).
2. A piland exists as an idea in the mind.
3. A piland that exists as an idea in the mind and in reality is greater than a piland that exists only as an idea in the mind.
4. Thus, if a piland exists only as an idea in the mind, then we can imagine an island that is greater than a piland (i.e., a greatest possible island that does exist).
5. But we cannot imagine an island that is greater than a piland.
6. Therefore, a piland exists.

Notice, however, that premise 1 of Gaunilo's argument is incoherent. The problem here is that the qualities that make an island great are not the sort of qualities that admit of conceptually maximal qualities. No matter how great any island is in some respect, it is always possible to imagine an island greater than that island in that very respect. For example, if one thinks that abundant fruit is a great-making property for an island, then, no matter how great a particular island might be, it will always be possible to imagine a greater island because there is no intrinsic maximum for fruit-abundance. For this reason, the very concept of a piland is incoherent.

But this is not true of the concept of God as Anselm conceives it. Properties like knowledge, power, and moral goodness, which comprise the concept of a maximally great being, do have intrinsic maximums. For example, perfect knowledge requires knowing all and only true propositions; it is conceptually impossible to know more than this. Likewise, perfect power means being able to do everything that it is possible to do; it is conceptually impossible for a being to be able to do more than this.

The general point here, then, is this: Anselm's argument works, if at all, only for concepts that are entirely defined in terms of properties that admit of some sort of intrinsic maximum. As C.D. Broad puts this important point:

[The notion of a greatest possible being imaginable assumes that] each positive property is to be present in the highest possible degree. Now this will be meaningless verbiage unless there is some intrinsic maximum or upper limit to the possible intensity of every positive property which is capable of degrees. With some magnitudes this condition is fulfilled. It is, e.g., logically impossible that any proper fraction should exceed the ratio 1/1; and again, on a certain definition of "angle," it is logically impossible for any angle to exceed four right angles. But it seems quite clear that there are other properties, such as length or temperature or pain, to which there is no intrinsic maximum or upper limit of degree.

If any of the properties that are conceptually essential to the notion of God do not admit of an intrinsic maximum, then Anselm's argument strategy will not work because, like Guanilo's concept of a piland, the relevant concept of God is incoherent. But insofar as the relevant great-making properties are limited to omnipotence, omniscience, and moral perfection (which do admit of intrinsic maximums), Anselm's notion of a greatest possible being seems to avoid the worry expressed by Broad and Guanilo.



c. Aquinas's Criticisms

While St. Thomas Aquinas (1224-1274) believed that God's existence is self-evident, he rejected the idea that it can be deduced from claims about the concept of God. Aquinas argued, plausibly enough, that "not everyone who hears this word 'God' understands it to signify something than which nothing greater can be thought, seeing that some have believed God to be a body." The idea here is that, since different people have different concepts of God, this argument works, if at all, only to convince those who define the notion of God in the same way.

The problem with this criticism is that the ontological argument can be restated without defining God. To see this, simply delete premise 1 and replace each instance of "God" with "A being than which none greater can be conceived." The conclusion, then, will be that a being than which none greater can be conceived exists - and it is, of course, quite natural to name this being God.

Nevertheless, Aquinas had a second problem with the ontological argument. On Aquinas's view, even if we assume that everyone shares the same concept of God as a being than which none greater can be imagined, "it does not therefore follow that he understands what the word signifies exists actually, but only that it exists mentally."

One natural interpretation of this somewhat ambiguous passage is that Aquinas is rejecting premise 2 of Anselm's argument on the ground that, while we can rehearse the words "a being than which none greater can be imagined" in our minds, we have no idea of what this sequence of words really means. On this view, God is unlike any other reality known to us; while we can easily understand concepts of finite things, the concept of an infinitely great being dwarfs finite human understanding. We can, of course, try to associate the phrase "a being than which none greater can be imagined" with more familiar finite concepts, but these finite concepts are so far from being an adequate description of God, that it is fair to say they don't help us to get a detailed idea of God.

Nevertheless, the success of the argument doesn't depend on our having a complete understanding of the concept of a being than which none greater can be conceived. Consider, for example, that, while we don't have a complete understanding (whatever this means) of the concept of a natural number than which none larger can be imagined, we understand it well enough to see that there does not exist such a number. No more complete understanding of the concept of a maximally great being than this is required, on Anselm's view, to successfully make the argument. If the concept is coherent, then even a minimal understanding of the concept is sufficient to make the argument.



d. Kant's Criticism: Is Existence a Perfection?

Immanuel Kant (1724-1804) directs his famous objection at premise 3's claim that a being that exists as an idea in the mind and in reality is greater than a being that exists only as an idea in the mind. According to premise 3, existence is what's known as a great-making property or, as the matter is sometimes put, a perfection. Premise 3 thus entails that (1) existence is a property; and (2) instantiating existence makes a thing better, other things being equal, than it would have been otherwise.

Kant rejects premise 3 on the ground that, as a purely formal matter, existence does not function as a predicate. As Kant puts the point:

Being is evidently not a real predicate, that is, a conception of something which is added to the conception of some other thing. It is merely the positing of a thing, or of certain determinations in it. Logically, it is merely the copula of a judgement. The proposition, God is omnipotent, contains two conceptions, which have a certain object or content; the word is, is no additional predicate-it merely indicates the relation of the predicate to the subject. Now if I take the subject (God) with all its predicates (omnipotence being one), and say, God is, or There is a God, I add no new predicate to the conception of God, I merely posit or affirm the existence of the subject with all its predicates - I posit the object in relation to my conception.

Accordingly, what goes wrong with the first version of the ontological argument is that the notion of existence is being treated as the wrong logical type. Concepts, as a logical matter, are defined entirely in terms of logical predicates. Since existence isn't a logical predicate, it doesn't belong to the concept of God; it rather affirms that the existence of something that satisfies the predicates defining the concept of God.

While Kant's criticism is phrased (somewhat obscurely) in terms of the logic of predicates and copulas, it also makes a plausible metaphysical point. Existence is not a property (in, say, the way that being red is a property of an apple). Rather it is a precondition for the instantiation of properties in the following sense: it is not possible for a non-existent thing to instantiate any properties because there is nothing to which, so to speak, a property can stick. Nothing has no qualities whatsoever. To say that x instantiates a property P is hence to presuppose that x exists. Thus, on this line of reasoning, existence isn't a great-making property because it is not a property at all; it is rather a metaphysically necessary condition for the instantiation of any properties.

But even if we concede that existence is a property, it does not seem to be the sort of property that makes something better for having it. Norman Malcolm expresses the argument as follows:

The doctrine that existence is a perfection is remarkably queer. It makes sense and is true to say that my future house will be a better one if it is insulated than if it is not insulated; but what could it mean to say that it will be a better house if it exists than if it does not? My future child will be a better man if he is honest than if he is not; but who would understand the saying that he will be a better man if he exists than if he does not? Or who understands the saying that if God exists He is more perfect than if he does not exist? One might say, with some intelligibility, that it would be better (for oneself or for mankind) if God exists than if He does not-but that is a different matter.

The idea here is that existence is very different from, say, the property of lovingness. A being that is loving is, other things being equal, better or greater than a being that is not. But it seems very strange to think that a loving being that exists is, other things being equal, better or greater than a loving being that doesn't exist. But to the extent that existence doesn't add to the greatness of a thing, the classic version of the ontological argument fails.



3. Anselm's Second Version of the Ontological Argument

As it turns out, there are two different versions of the ontological argument in the Prosologium. The second version does not rely on the highly problematic claim that existence is a property and hence avoids many of the objections to the classic version. Here is the second version of the ontological argument as Anselm states it:

God is that, than which nothing greater can be conceived.… And [God] assuredly exists so truly, that it cannot be conceived not to exist. For, it is possible to conceive of a being which cannot be conceived not to exist; and this is greater than one which can be conceived not to exist. Hence, if that, than which nothing greater can be conceived, can be conceived not to exist, it is not that, than which nothing greater can be conceived. But this is an irreconcilable contradiction. There is, then, so truly a being than which nothing greater can be conceived to exist, that it cannot even be conceived not to exist; and this being thou art, O Lord, our God.

This version of the argument relies on two important claims. As before, the argument includes a premise asserting that God is a being than which a greater cannot be conceived. But this version of the argument, unlike the first, does not rely on the claim that existence is a perfection; instead it relies on the claim that necessary existence is a perfection. This latter claim asserts that a being whose existence is necessary is greater than a being whose existence is not necessary. Otherwise put, then, the second key claim is that a being whose non-existence is logically impossible is greater than a being whose non-existence is logically possible.

More formally, the argument is this:

1. By definition, God is a being than which none greater can be imagined.
2. A being that necessarily exists in reality is greater than a being that does not necessarily exist.
3. Thus, by definition, if God exists as an idea in the mind but does not necessarily exist in reality, then we can imagine something that is greater than God.
4. But we cannot imagine something that is greater than God.
5. Thus, if God exists in the mind as an idea, then God necessarily exists in reality.
6. God exists in the mind as an idea.
7. Therefore, God necessarily exists in reality.

This second version appears to be less vulnerable to Kantian criticisms than the first. To begin with, necessary existence, unlike mere existence, seems clearly to be a property. Notice, for example, that the claim that x necessarily exists entails a number of claims that attribute particular properties to x. For example, if x necessarily exists, then its existence does not depend on the existence of any being (unlike contingent human beings whose existence depends, at the very least, on the existence of their parents). And this seems to entail that x has the reason for its existence in its own nature. But these latter claims clearly attribute particular properties to x.

And only a claim that attributes a particular property can entail claims that attribute particular properties. While the claim that x exists clearly entails that x has at least one property, this does not help. We cannot soundly infer any claims that attribute particular properties to x from either the claim that x exists or the claim that x has at least one property; indeed, the claim that x has at least one property no more expresses a particular property than the claim that x exists. This distinguishes the claim that x exists from the claim that x necessarily exists and hence seems to imply that the latter, and only the latter, expresses a property.

Moreover, one can plausibly argue that necessary existence is a great-making property. To say that a being necessarily exists is to say that it exists eternally in every logically possible world; such a being is not just, so to speak, indestructible in this world, but indestructible in every logically possible world - and this does seem, at first blush, to be a great-making property. As Malcolm puts the point:

If a housewife has a set of extremely fragile dishes, then as dishes, they are inferior to those of another set like them in all respects except that they are not fragile. Those of the first set are dependent for their continued existence on gentle handling; those of the second set are not. There is a definite connection between the notions of dependency and inferiority, and independence and superiority. To say that something which was dependent on nothing whatever was superior to anything that was dependent on any way upon anything is quite in keeping with the everyday use of the terms superior and greater.

Nevertheless, the matter is not so clear as Malcolm believes. It might be the case that, other things being equal, a set of dishes that is indestructible in this world is greater than a set of dishes that is not indestructible in this world. But it is very hard to see how transworld indestructibility adds anything to the greatness of a set of dishes that is indestructible in this world. From our perspective, there is simply nothing to be gained by adding transworld indestructibility to a set of dishes that is actually indestructible. There is simply nothing that a set of dishes that is indestructible in every possible world can do in this world that can't be done by a set of dishes that is indestructible in this world but not in every other world.

And the same seems to be true of God. Suppose that an omniscient, omnipotent, omnibenevolent, eternal (and hence, so to speak, indestructible), personal God exists in this world but not in some other worlds. It is very hard to make sense of the claim that such a God is deficient in some relevant respect. God's indestructibility in this world means that God exists eternally in all logically possible worlds that resemble this one in certain salient respects. It is simply unclear how existence in these other worlds that bear no resemblance to this one would make God greater and hence more worthy of worship. From our perspective, necessary existence adds nothing in value to eternal existence. If this is correct, then Anselm's second version of the argument also fails.



4. Modal Versions of the Argument

Even if, however, we assume that Anselm's second version of the argument can be defended against such objections, there is a further problem: it isn't very convincing because it is so difficult to tell whether the argument is sound. Thus, the most important contemporary defender of the argument, Alvin Plantinga, complains "[a]t first sight, Anselm's argument is remarkably unconvincing if not downright irritating; it looks too much like a parlor puzzle or word magic." As a result, despite its enduring importance, the ontological argument has brought few people to theism.

There have been several attempts to render the persuasive force of the ontological argument more transparent by recasting it using the logical structures of contemporary modal logic. One influential attempts to ground the ontological argument in the notion of God as an unlimited being. As Malcolm describes this idea:

God is usually conceived of as an unlimited being. He is conceived of as a being who could not be limited, that is, as an absolutely unlimited being.… If God is conceived to be an absolutely unlimited being He must be conceived to be unlimited in regard to His existence as well as His operation. In this conception it will not make sense to say that He depends on anything for coming into or continuing in existence. Nor, as Spinoza observed, will it make sense to say that something could prevent Him from existing. Lack of moisture can prevent trees from existing in a certain region of the earth. But it would be contrary to the concept of God as an unlimited being to suppose that anything … could prevent Him from existing.

The unlimited character of God, then, entails that his existence is different from ours in this respect: while our existence depends causally on the existence of other beings (e.g., our parents), God's existence does not depend causally on the existence of any other being.

Further, on Malcolm's view, the existence of an unlimited being is either logically necessary or logically impossible. Here is his argument for this important claim. Either an unlimited being exists at world W or it doesn't exist at world W; there are no other possibilities. If an unlimited being does not exist in W, then its nonexistence cannot be explained by reference to any causally contingent feature of W; accordingly, there is no contingent feature of W that explains why that being doesn't exist. Now suppose, per reductio, an unlimited being exists in some other world W'. If so, then it must be some contingent feature f of W' that explains why that being exists in that world. But this entails that the nonexistence of an unlimited being in W can be explained by the absence of f in W; and this contradicts the claim that its nonexistence in W can't be explained by reference to any causally contingent feature. Thus, if God doesn't exist at W, then God doesn't exist in any logically possible world.

A very similar argument can be given for the claim that an unlimited being exists in every logically possible world if it exists in some possible world W; the details are left for the interested reader. Since there are only two possibilities with respect to W and one entails the impossibility of an unlimited being and the other entails the necessity of an unlimited being, it follows that the existence of an unlimited being is either logically necessary or logically impossible.

All that is left, then, to complete Malcolm's elegant version of the proof is the premise that the existence of an unlimited being is not logically impossible - and this seems plausible enough. The existence of an unlimited being is logically impossible only if the concept of an unlimited being is self-contradictory. Since we have no reason, on Malcolm's view to think the existence of an unlimited being is self-contradictory, it follows that an unlimited being, i.e., God, exists. Here's the argument reduced to its basic elements:

1. God is, as a conceptual matter (i.e., as a matter of definition) an unlimited being.
2. The existence of an unlimited being is either logically necessary or logically impossible.
3. The existence of an unlimited being is not logically impossible.
4. Therefore, the existence of God is logically necessary.

Notice that Malcolm's version of the argument does not turn on the claim that necessary existence is a great-making property. Rather, as we saw above, Malcolm attempts to argue that there are only two possibilities with respect to the existence of an unlimited being: either it is necessary or it is impossible. And notice that his argument does not turn in any way on characterizing the property necessary existence as making something that instantiates that property better than it would be without it. Thus, Malcolm's version of the argument is not vulnerable to the criticisms of Anselm's claim that necessary existence is a perfection.

But while Malcolm's version of the argument is, moreover, considerably easier to understand than Anselm's versions, it is also vulnerable to objection. In particular, Premise 2 is not obviously correct. The claim that an unlimited being B exists at some world W clearly entails that B always exists at W (i.e., that B's existence is eternal or everlasting in W), but this doesn't clearly entail that B necessarily exists (i.e., that B exists at every logically possible world). To defend this further claim, one needs to give an argument that the notion of a contingent eternal being is self-contradictory.

Similarly, the claim that an unlimited being B does not exist at W clearly entails that B never exists at W (i.e., that it is always true in W that B doesn't exist), but it doesn't clearly entail that B necessarily doesn't exist (i.e., B exists at no logically possible world or B's existence is logically impossible. Indeed, there are plenty of beings that will probably never exist in this world that exist in other logically possible worlds, like unicorns. For this reason, Premise 2 of Malcolm's version is questionable.

Perhaps the most influential of contemporary modal arguments is Plantinga's version. Plantinga begins by defining two properties, the property of maximal greatness and the property of maximal excellence, as follows:

1. A being is maximally excellent in a world W if and only if it is omnipotent, omniscient, and morally perfect in W; and
2. A being is maximally great in a world W if and only if it is maximally excellent in every possible world.

Thus, maximal greatness entails existence in every possible world: since a being that is maximally great at W is omnipotent at every possible world and non-existent beings can't be omnipotent, it follows that a maximally great being exists in every logically possible world.

Accordingly, the trick is to show that a maximally great being exists in some world W because it immediately follows from this claim that such a being exists in every world, including our own. But notice that the claim that a maximally great being exists in some world is logically equivalent to the claim that the concept of a maximally great being is not self-contradictory; for the only things that don't exist in any possible world are things that are conceptually defined in terms of contradictory properties. There is no logically possible world in which a square circle exists (given the relevant concepts) because the property of being square is inconsistent with the property of being circular.

Since, on Plantinga's view, the concept of a maximally great being is consistent and hence possibly instantiated, it follows that such a being, i.e., God, exists in every possible world. Here is a schematic representation of the argument:

1. The concept of a maximally great being is self-consistent.
2. If 1, then there is at least one logically possible world in which a maximally great being exists.
3. Therefore, there is at least one logically possible world in which a maximally great being exists.
4. If a maximally great being exists in one logically possible world, it exists in every logically possible world.
5. Therefore, a maximally great being (i.e., God) exists in every logically possible world.

It is sometimes objected that Plantinga's Premise 4 is an instance of a controversial general modal principle. The S5 system of modal logic includes an axiom that looks suspiciously similar to Premise 4:

AxS5: If A is possible, then it is necessarily true that A is possible.

The intuition underlying AxS5 is, as James Sennett puts it, that "all propositions bear their modal status necessarily." But, according to this line of criticism, Plantinga's version is unconvincing insofar as it rests on a controversial principle of modal logic.

To see that this criticism is unfounded, it suffices to make two observations. First, notice that the following propositions are not logically equivalent:

PL4 If "A maximally great being exists" is possible, then "A maximally great being exists" is necessarily true.

PL4* If "A maximally great being exists" is possible, then it is necessarily true that "A maximally great being exists" is possible.

PL4 is, of course, Plantinga's Premise 4 slightly reworded, while PL4* is simply a straightforward instance of AxS5. While PL4 implies PL4* (since if A is true at every world, it is possible at every world), PL4* doesn't imply PL4; for PL4 clearly makes a much stronger claim than PL4*.

Second, notice that the argument for Premise 4 does not make any reference to the claim that all propositions bear their modal status necessarily. Plantinga simply builds necessary existence into the very notion of maximal greatness. Since, by definition, a being that is maximally great at W is omnipotent at every possible world and a being that does not exist at some world W' cannot be omnipotent at W', it straightforwardly follows, without the help of anything like the controversial S5 axiom, that a maximally great being exists in every logically possible world.

Indeed, it is for this very reason that Plantinga avoids the objection to Malcolm's argument that was considered above. Since the notion of maximal greatness, in contrast to the notion of an unlimited being as Malcolm defines it, is conceived in terms that straightforwardly entail existence in every logically possible world (and hence eternal existence in every logically possible world), there are no worries about whether maximal greatness, in contrast to unlimitedness, entails something stronger than eternal existence.

IV. Is the Concept of a Maximally Great Being Coherent?

As is readily evident, each version of the ontological argument rests on the assumption that the concept of God, as it is described in the argument, is self-consistent. Both versions of Anselm's argument rely on the claim that the idea of God (i.e., a being than which none greater can be conceived) "exists as an idea in the understanding." Similarly, Plantinga's version relies on the more transparent claim that the concept of maximal greatness is self-consistent.

But many philosophers are skeptical about the underlying assumption, as Leibniz describes it, "that this idea of the all-great or all-perfect being is possible and implies no contradiction." Here is the problem as C.D. Broad expresses it:

Let us suppose, e.g., that there were just three positive properties X, Y, and Z; that any two of them are compatible with each other; but that the presence of any two excludes the remaining one. Then there would be three possible beings, viz., one which combines X and Y, one which combines Y and Z, and one which combines Z and X, each of which would be such that nothing … superior to it is logically possible. For the only kind of being which would be … superior to any of these would be one which had all three properties, X, Y, and Z; and, by hypothesis, this combination is logically impossible.… It is now plain that, unless all positive properties be compatible with each other, this phrase [i.e., "a being than which none greater can be imagined"] is just meaningless verbiage like the phrase "the greatest possible integer."

Thus, if there are two great-making characteristics essential to the classically theistic notion of an all-perfect God that are logically incompatible, it follows that this notion is incoherent.

Here it is important to note that all versions of the ontological argument assume that God is simultaneously omnipotent, omniscient, and morally perfect. As we have seen, Plantinga expressly defines maximal excellence in such terms. Though Anselm doesn't expressly address the issue, it is clear (1) that he is attempting to show the existence of the God of classical theism; and (2) that the great-making properties include those of omnipotence, omniscience, and moral perfection.

There are a number of plausible arguments for thinking that even this restricted set of properties is logically inconsistent. For example, moral perfection is thought to entail being both perfectly merciful and perfectly just. But these two properties seem to contradict each other. To be perfectly just is always to give every person exactly what she deserves. But to be perfectly merciful is to give at least some persons less punishment than they deserve. If so, then a being cannot be perfectly just and perfectly merciful. Thus, if moral perfection entails, as seems reasonable, being perfectly just and merciful, then the concept of moral perfection is inconsistent.

The problem of divine foreknowledge can also be seen as denying that omniscience, omnipotence, and moral perfection constitute a coherent set. Roughly put, the problem of divine foreknowledge is as follows. If God is omniscient, then God knows what every person will do at every moment t. To say that a person p has free will is to say that there is at least one moment t at which p does A but could have done other than A. But if a person p who does A at t has the ability to do other than A at t, then it follows that p has the ability to bring it about that an omniscient God has a false belief - and this is clearly impossible.

On this line of analysis, then, it follows that it is logically impossible for a being to simultaneously instantiate omniscience and omnipotence. Omnipotence entails the power to create free beings, but omniscience rules out the possibility that such beings exist. Thus, a being that is omniscient lacks the ability to create free beings and is hence not omnipotent. Conversely, a being that is omnipotent has the power to create free beings and hence does not know what such beings would do if they existed. Thus, the argument concludes that omniscience and omnipotence are logically incompatible. If this is correct, then all versions of the ontological argument fail.



5. Bibliography

Anselm, St., Anselm's Basic Writings, translated by S.W. Deane, 2nd Ed. (La Salle, IL: Open Court Publishing Co., 1962)

Aquinas, Thomas, St., Summa Theologica (1a Q2), "Whether the Existence of God is Self-Evident (Thomas More Publishing, 1981)

Barnes, Jonathan, The Ontological Argument (London: MacMillan Publishing Co., 1972)

Broad, C.D., Religion, Philosophy and Psychical Research (New York: Routledge & Kegan Paul, 1953)

Findlay, J.N., "God's Existence is Necessarily Impossible," from Flew, Antony and MacIntyre, Alasdair, New Essays in Philosophical Theology (New York: MacMillan Publishing Co., 1955)

Gale, Richard, On the Nature and Existence of God (Cambridge: Cambridge University Press, 1991)

Hartshore, Charles, The Logic of Perfection (LaSalle, IL: Open Court, 1962)

Hegel, Georg Wilhelm Friedrich, Lectures on the History of Philosophy, translated by E.S. Haldane and F.H. Simson (London, Kegan Paul, 1896)

Kant, Immanuel, Critique of Pure Reason, translated by J.M.D. Meiklejohn (New York: Colonial Press, 1900)

Leibniz, Gottfried Wilhelm, New Essays Concerning Human Understanding, translated by A.G. Langley (Chicago, IL: Open Court Publishing, 1896).

Malcolm, Norman, "Anselm's Ontological Argument," Philosophical Review, vol. 69, no. 1 (1960), 41-62

Miller, Ed L., God and Reason, 2nd Ed. (Upper Saddle River, NJ: Prentice-Hall, Inc., 1995)

Pike, Nelson, "Divine Omniscience and Voluntary Action," Philosophical Review, vol. 74 (1965)

Plantinga, Alvin, God, Freedom, and Evil (New York: Harper and Row, 1974)

Plantinga, Alvin, The Ontological Argument from St. Anselm to Contemporary Philosophers (Garden City, NY: Doubleday, 1965)

Pojman, Louis, Philosophy of Religion (London: Mayfield Publishing Co., 2001)

Rowe, William, "Modal Versions of the Ontological Argument," in Pojman, Louis (ed.), Philosophy of Religion, 3rd Ed. (Belmont, CA: Wadsworth Publishing Co., 1998)

Sennett, James F., "Universe Indexed Properties and the Fate of the Ontological Argument," Religious Studies, vol. 27 (1991), 65-79

Selasa, 24 Maret 2009

Vladimir Solovyov (1853-1900)

Solovyov was a 19th Century Russian Philosopher. He is considered a prolific but complicated character. His output aimed to be a comprehensive philosophical system, yet he produced what is considered contentious, theosophical and fundamentally inconclusive results.

This article examines in detail Slovyov’s five main works. It also looks into the controversy he generated and his possible philosophical legacy. In the course of five main works – three were completed, two were left unfinished – Solovyov demonstrated a predilection for grand topics of study and an ambitious aim to produce a comprehensive philosophical system that rejected accepted notions of contemporary European Philosophy. In his first major work, The Crisis of Western Philosophy (written when he was twenty-one), he argues against positivism and for moving away from a dichotomy of “speculative” (rationalist) and “empirical” knowledge in favour of a post-philosophical enquiry that would reconcile all notions of thought in a new transcendental whole.

He carried on his attempted synthesis of rationalism, empiricism and mysticism in Philosophical Principles of Integral Knowledge, and he turned to a study of ethics leading to a solidifying of his epistemology in Critique of Abstract Principles.

In the later period of his life, he recast his ethics in The Justification of the Good and his epistemology in Theoretical Philosophy.
Due to his conclusions repeatedly resting on a call upon an aspect of the divine or the discovery of an “all-encompassing spirit,” the soundness of his arguments have often been called into question. For the same reason, and compounded by a tendency to express himself in theological and romantically nationalist language, he is also often dismissed as a mystic or fanatic. Although, as the article below argues, if read as a product of his time, they are more sensible and less polemical.

1. Life

Solovyov was born in Moscow in 1853. His father, Sergej Mikhailovich, a professor at Moscow University, is universally recognized as one of Russia's greatest historians. After attending secondary school in Moscow, Vladimir enrolled at the university and began his studies there in the natural sciences in 1869, his particular interest at this time being biology. Already at the age of 13 he had renounced his Orthodox faith to his friends, accepting the banner of materialism perhaps best illustrated by the fictional character of Bazarov in Turgenev's novel Fathers and Sons and the actual historical figure of Pisarev. During the first two or three years of study at the university Solovyov grew disenchanted with his ardent positivism and did poorly in his examinations. An excellent student prior to this time, there is no reason for us to doubt his intellectual gifts. Nevertheless, although he himself as well as his interpreters have attributed his poor performance to growing disinterest in his course of study, this reasoning may sound to us at least somewhat disingenuous. In any case, Solovyov subsequently enrolled as an auditor in the Historical-Philosophical Faculty, then passing the examination for a degree in June 1873.

At some point during 1872 Solovyov reconverted, so to speak, to Orthodoxy. During the academic year 1873-74 he attended lectures at the Moscow Ecclesiastic Academy--an unusual step for a lay person. At this time Solovyov also began the writing of his magister's dissertation, several chapters of which were published in a Russian theological journal in advance of’ his formal defense of it in early December 1874.

The death of his Moscow University philosophy teacher Pamfil Jurkevich created a vacancy that Solovyov surely harbored hopes of eventually filling. Nevertheless, despite being passed over, owing, at least in part, to his young age and lack of credentials, he was named a docent (lecturer) in philosophy. In spite of taking up his teaching duties with enthusiasm, within a few months Solovyov applied for a scholarship to do research abroad, primarily in London's British Museum.

His stay in the English capital was met with mixed emotions, but it could not have been entirely unpleasant, for in mid-September 1875 he was still informing his mother of plans to return to Russia only the following summer. For whatever reason, though, Solovyov abruptly changed his mind, writing again to his mother a mere month later that his work required him to go to Egypt via Italy and Greece. Some have attributed his change of plans to a mystical experience while sitting in the reading room of the Museum!

Upon his return to Russia the following year, Solovyov taught philosophy at Moscow University. He began work on a text that we know as the Philosophical Principles of Integral Knowledge, but which he never finished. In early 1877 Solovyov relinquished his university position due to his aversion towards academic politics, took up residence in St. Petersburg and accepted employment in the Ministry of Public Education. While preparing his doctoral dissertation, Solovyov gave a series of highly successful popular lectures at St. Petersburg University that was later published as Lectures on Divine Humanity, and in 1880 he defended a doctoral dissertation at St. Petersburg University. Any lingering hope Solovyov may have entertained of obtaining a professorship in Russia were dashed when in early 1881 during a public lecture he appealed to the Tsar to pardon the regicides of the latter's father Alexander II.

For the remainder of the 1880s, despite his prolificacy, Solovyov concerned himself with themes of little interest to contemporary Western philosophy. He returned, however, to traditional philosophical issues in the 1890s, working in particular on ethics and epistemology. His studies on the latter, however, were left quite incomplete owing to his premature death in 1900 at the age of 47. At the end Solovyov, together with his younger brother, was also preparing a new Russian translation of Plato's works.

2. Interpretations of Solovyov's Philosophical Writings

Despite the vast amount of secondary literature, particularly, of course, in Russian, little, especially that in English, is of interest to the professionally-trained philosopher. Nevertheless, even while memory of him was still fresh, many of his friends differed sharply on key issues involved in interpreting Solovyov's writings and legacy.

Among the topics debated over the years has been the number of phases or periods through which his thought passed. Opinions have ranged from four to just one, depending largely on the different criteria selected for demarcating one period from another. Those who hold that Solovyov's thought underwent no "fundamental change" [Shein] do not deny that there were modifications but simply maintain that the fundamental thrust of his philosophy remained unaltered over the course of time. Others see different emphases in Solovyov's work from decade to decade. Yet in one of the most philosophically-informed interpretations, Solovyov moved from a philosophy of "integral knowledge" to a later phenomenological phase that anticipated the "essential methodology" of the German movement [Dahm].

Historically, another central concern among interpreters has been the extent of Solovyov's indebtedness to various other figures. Whereas several have stressed the influence of, if not an outright borrowing from, the late Schelling [Mueller, Shein], at least one prominent scholar has sought to accentuate Solovyov's independence and creativity [Losev]. Still others have argued for Solovyov's indebtedness to Hegel [Navickas], Kant [Vvedenskij], Boehme [David], the Russian Slavophiles and the philosophically-minded theologians Jurkevich and Kudryavtsev.

In Russia itself the thesis that Solovyov had no epistemology [Radlov] evoked a spirited rebuttal [Ern] that has continued in North America [Shein, Navickas]. None of these scholars, however, has demonstrated the presence of more than a rudimentary epistemology, at least as that term is currently employed in contemporary philosophy.

Additionally, the vast majority of secondary studies have dealt with Solovyov's mysticism and views on religion, nationalism, social issues, and the role of Russia in world history. Consequently, it is not surprising that those not directly acquainted with his explicit philosophical writings and their Russian context view Solovyov as having nothing of interest to say in philosophy proper. We should also mention one of the historically most influential views, one that initially at least appears quite plausible. Berdyaev, seeing Solovyov as a paradoxical figure, distinguished a day -- from a night-Solovyov. The "day-Solovyov" was a philosophical rationalist, in the broad sense, an idealist, who sought to convey his highly metaphysical religious and ontological conceptions through philosophical discourse utilizing terms current at the time; the "night -- Solovyov" was a mystic who conveyed his personal revelations largely through poetry.

3. The Crisis of Western Philosophy

This, Solovyov's first major work, displays youthful enthusiasm, vision, optimism and a large measure of audacity. Unfortunately, it is also at times repetitious and replete with sweeping generalizations, unsubstantiated conclusions, and non sequiturs. The bulk of the work is an excursion in the history of modern philosophy that attempts to substantiate and amplify Solovyov's justly famous claims, made in the opening lines, that: (i) philosophy -- qua a body of abstract, purely theoretical knowledge -- has finished its development; (ii) philosophy in this sense is no longer nor will it ever again be maintained by anyone; (iii) philosophy has bequeathed to its successor certain accomplishments or results that this successor will utilize to resolve the problems that philosophy has unsuccessfully attempted to resolve.

Solovyov tells us that his ambitious program differs from positivism in that, unlike the latter, he understands the superseded artifact called "philosophy" to include not merely its "speculative" but also its "empirical" direction. Whether these two directions constitute the entirety of modern philosophy, i.e., whether there has been any historical manifestation of another sense of philosophy, one that is not purely theoretical, during the modern era, is unclear. Also left unclear is what precisely Solovyov means by "positivism." He mentions as representatives of that doctrine Mill, Spencer and Comte, whose views were by no means identical, and mentions as the fundamental tenet of positivism that "independent reality cannot be given in external experience." This I take to mean that experience yields knowledge merely of things as they appear, not as they are "in themselves." Solovyov has, it would seem, confused positivism with phenomenalism.

Solovyov's reading of the development of modern philosophy proceeds along the lines of Hegel's own interpretation. He sees Hegel's "panlogism" as the necessary result of Western philosophy. The "necessity" here is clearly conceptual, although Solovyov implicitly accepts without further ado that this necessity has, as a matter of fact, been historically manifested in the form of individual philosophies. Moreover, in line with Hegel's apparent self-interpretation Solovyov agrees that the former's system permits no further development. For the latter, at least, this is because, having rejected the law of (non)contradiction, Hegel's philosophy sees internal contradiction, which otherwise would lead to further development, as a "logical necessity," i.e., as something the philosophy itself requires and is accommodated within the system itself.

Similarly, Solovyov's analysis of the movement from Hegelianism to mid-19th century German materialism is largely indebted to the left-Hegelians. Solovyov, however, merely claims that one can exit Hegelianism by acknowledging its fundamental one-sidedness. Yet in the next breath, as it were, he holds that the emergence of empiricism, qua materialism, was necessary. Out of the phenomenalism of empiricism arises Schopenhauer's philosophy and thence Eduard von Hartmann's.

All representatives of Western philosophy, including to some extent Schopenhauer and von Hartmann, see rational knowledge as the decomposition of intuition into its sensuous and logical elements. Such knowledge, however, in breaking up the concrete into abstractions without re-synthesizing them, additionally is unable to recognize these abstractions as such but must hypostatize them, that is, assign real existence to them.. Nevertheless, even were we to grant Solovyov's audacious thesis that all Western philosophers have done this abstraction and hypostatizing, it by no means follows that rational thought necessarily has had to follow this procedure.

According to Solovyov, von Hartmann, in particular, is aware of the one-sidedness of both rationalism and empiricism, which respectively single out the logical and the sense element in cognition to the exclusion of the other. Nevertheless, he too hypostatizes will and idea instead of realizing that the only way to avoid any and all bifurcations is through a recognition of what Solovyov terms "the fundamental metaphysical principle," namely that the all- encompassing spirit is the truly existent. This hastily enunciated conclusion receives here no further argument. Nor does Solovyov dwell on establishing his ultimate claim that the results of Western philosophical development, issuing in the discovery of the all-encompassing spirit, agree with the religious beliefs of the Eastern Church fathers.

4. Philosophical Principles of Integral Knowledge

This work originally appeared during 1877 as a series of articles in an official journal published by the Ministry of Education (Zhurnal Ministerstva narodnogo prosveshchenija). Of Solovyov's major writings it is probably the most difficult for the philosopher today to understand owing, to a large degree, to its forced trichotomization of philosophical issues and options and its extensive use of terms drawn from mystical sources even when employed in a quite different sense.

There are three fundamental aspects, or "subjective foundations," of human life--in Solovyov's terminology, "forms of being." They are: feeling, thinking and willing. Each of these has both a personal and a social side, and each has its objective intentional object. These are, respectively, objective beauty, objective truth and the objective good. Three fundamental forms of the social union arise from human striving for the good: economic society, political society (government), and spiritual society. Likewise in the pursuit of truth there arises positive science, abstract philosophy, and theology. Lastly, in the sphere of feeling we have the technical arts, such as architecture, the fine arts and a form of mysticism, which Solovyov emphasizes is an immediate spiritual connection with the transcendent world and as such is not to be confused with the term "mysticism" as used to indicate a reflection on that connection.

Human cultural evolution has literally passed through these forms and done so according to what Solovyov calls "an incontestable law of development." Economic socialism, positivism and utilitarian realism represent for him the highest point yet of Western civilization and, in line with his earlier work, the final stage of its development. But Western civilization with its social, economic, philosophic and scientific atomization represents only a second, transitional phase in human development. The next, final stage, characterized by freedom from all one- sidedness and elevation over special interests is presently a "tribal character" of the Slavic peoples and, in particular, of the Russian nation.

Although undoubtedly of some historical interest as an expression of and contribution to ideas circulating in Russia as to the country's role in world affairs, Solovyov expounded all the above without argument and as such is of little interest to contemporary philosophy. Of somewhat greater value is his critique of traditional philosophical directions.

Developing its essential principle to the end, empiricism holds that I know only what the senses tell me. Consequently, I know even of myself only through conscious impressions, which, in turn, means that I am nothing but states of consciousness. Yet my consciousness presupposes me. Thus, we have found that empiricism leads, by reductio ad absurdum, to its self-refutation. The means to avoid such a conclusion, however, lies in recognizing the absolute being of the cognizing subject, which, in short, is idealism.

Likewise, the consistent development of the idealist principle leads to a denial of the epistemic subject and pure thought. The dissolution of these two directions means the collapse of all abstract philosophy. We are left with two choices: either complete skepticism or the view that what truly exists has an independent reality quite apart from our material world, a view Solovyov terms "mysticism." With mysticism we have, in Solovyov's view, exhausted all logical options. That is, having seen that holding the truly existing to be either the cognized object or the cognizing subject leads to absurdity, the sole remaining logical possibility is that offered by mysticism, which, thus, completes the "circle of possible philosophical views." Although empiricism and rationalism (= idealism) rest on false principles, their respective objective contents, external experience, qua the foundation of natural science, and logical thought, qua the foundation of pure philosophy, are to be synthesized or encompassed along with mystical knowledge in "integral knowledge," what Solovyov terms "theosophy."

For whatever reason, Philosophical Principles of Integral Knowledge remained incomplete. Despite its expression of his own views, which undoubtedly at this stage were greatly indebted to the Slavophiles, Solovyov altered his original plan to submit this work as a doctoral dissertation. Instead, in April 1880 he defended at St. Petersburg University a large work that he had begun at approximately the same time as the Philosophical Principles and which, like the latter, appeared in serialized form starting in 1877 and as a separate book in 1880.

5. Critique of Abstract Principles

Originally planned to comprise three parts, ethics, epistemology and aesthetics, (which alone already reveals a debt to Kant) the completed work never turned to the last of these, on which, however, Solovyov labored extensively. Nevertheless, owing largely to its traditional philosophical style and its extended treatment of major historical figures, the Critique remains the most accessible of Solovyov's major early writings today.

(1) Subjective Ethics. Over the course of human development a number of principles have been advanced in pursuit of various goals deemed to be that for which human actions should strive—goals such as pleasure, happiness, fulfilment of duties, adherence to God's will, etc. Certainly seeking happiness, pleasure, or the fulfilment of duty is not unequivocally wrong. Yet the pursuit of any one of these alone without the others cannot provide a basis for a totally satisfactory ethical system. A higher synthesis or, if you will, a more encompassing unity is needed, one that will reveal how and when any of these particular pursuits is ethically warranted. Such a unity will show the truth, and thereby the error, of singling out any particular moment of the unity as sufficient alone. Doing so, that is, showing the proper place of each principle, showing them as necessary yet inadequate stages on the way to a complete synthetic system is what Solovyov means by "the critical method."

In the end all moral theories that rest on an empirical basis, something factual in human nature, fail because they cannot provide and account for obligation. The essential feature of moral law, as Solovyov understands the concept, is its absolute necessity for all rational beings. The Kantian influence here is unmistakable and indubitable. Nevertheless, Solovyov parts company with Kant in expressing that a natural inclination in support of an obligatory action enhances the moral value of an action. Since duty is the general form of the moral principle, whereas an inclination serves as the psychological motive for a moral action, i.e., as the material aspect of morality, the two cannot contradict one another.

The Kantian categorical imperative, which Solovyov, in general, endorses, presupposes freedom. Of course, we all feel that our actions are free, but what kind of freedom is this? Here Solovyov approaches phenomenology in stating that the job of philosophy is to analyze this feeling with an eye to determining what it is we are aware of. Undoubtedly, for the most part we can do as we please, but such freedom is freedom of action. The question, however, is whether I can actually want something other than I do, i.e., whether the will is free.

Again like Kant, Solovyov believes all our actions, even the will itself, is, at least viewed empirically, subject to the law of causality. From the moral perspective, however, there is a "causality of freedom," a freedom to initiate a causal sequence on the part of practical reason. In other words, empirically the will is determined, whereas transcendentally it is free. Solovyov, though, goes on to pose, at least rhetorically, the question whether this transcendental freedom is genuine or could it be that the will is subject to transcendental conditions. In doing so, he reveals that his conception of "transcendental" differs from that of Kant. Nevertheless, waving aside all difficulties associated with a resolution of the metaphysical issue of freedom of the will, Solovyov tells us, ethics has no need of such investigations; reason and empirical inquiry are sufficient. The criteria of moral activity lie in its universality and necessity, i.e., that the principle of one's action can be made a universal law.

(2) Objective Ethics. In order that the good determine my will I must be subjectively convinced that the consequent action can be realized. This moral action presupposes a certain knowledge of and is conditioned by society. Subjective ethics instructs us that we should treat others not as means but as ends. Likewise, they should treat me as an end. Solovyov terms a community of beings freely striving to realize each other's good as if it were his or her own good "free communality." Although some undoubtedly see material wealth as a goal, it cannot serve as a moral goal. Rather, the goal of free communality is the just distribution of wealth, which, in turn, requires an organization to administer fair and equal treatment of and to all, in other words, a political arrangement or government. To make the other person's good my good, I must recognize such concern as obligatory. That is, I must recognize the other as having rights, which my material interests cannot infringe.

If all individuals acted for the benefit of all, there would be no need for a coordination of interests, for interests would not be in conflict. There is, however, no universal consensus on benefits and often enough individually perceived benefits conflict. In this need for adjudication lies a source of government and law. Laws express the negative side of morality, i.e., they do not say what should be done, but what is not permitted. Thus, the legal order is unable to provide positive directives, precisely because what humans specifically should do and concretely aspire to attain remains conditional and contingent. The absolute, unconditional form of morality demands an absolute, unconditional content, viz. an absolute goal.

As a finite being, the human individual cannot attain the absolute except through positive interaction with all others. Whereas in the legal order each individual is limited by the other, in the aspiration or striving for the absolute the other aids or completes the self. Such a union of beings is grounded psychologically in love. As a contingent being the human individual cannot fully realize an absolute object or goal. Only in the process of individuals working in concert, forming a "total-unity," does love become a non-contingent state. Only in an inner unity with all does man realize what Solovyov calls "the divine principle."

Solovyov himself views his position as diametrically opposed to that of Kant, who from absolute moral obligation was led to postulating the existence of God, immortality and human freedom. For Solovyov, the realization of morality presupposes an affirmative metaphysics. Once we progress from Kant's purely subjective ethics to an objective understanding of ethics, we see the need for a conviction in the theoretical validity of Kant's three postulates, their metaphysical truth independent of their practical desirability.

Again differing from Kant, and Fichte too, Solovyov at this point in his life rejects the priority of ethics over metaphysics. The genuine force of the moral principle rests on the existence of the absolute order. And the necessary conviction in this order can be had only if we know it to be true, which demands an epistemological inquiry.

(3) Epistemology/Metaphysics. "To know what we should do we must know what is," Solovyov tells us. To say "what is," however, is informative only in contrast to saying, at least implicitly, "what is not" -- this we already know from the opening pages of Hegel's Logic. One answer is that the true is that which objectively exists independent of any knowing subject. Here Solovyov leads us down a path strikingly similar, at least in outline, to that taken in the initial chapters of Hegel's Phenomenology. If the objectively real is the true, then sense certainty is our guarantee of having obtained it. But this certainty cannot be that of an individual knowing subject alone, for truth is objective and thus the same for everyone. Truth must not be in the facts but the things that make up the facts. Moreover, truth cannot be the individual things in isolation, for truths would then be isomorphic with the number of things. Such a conception of truth is vacuous; no, truth is one. With this Solovyov believes he has passed to naturalism.

Of course, our immediate sense experience lacks universality and does not in all its facets correspond to objective reality. Clearly, many qualities of objects, for example, color and taste, are subjective. Thus, reality must be what is general or present in all sense experience. To the general foundation of sensation corresponds the general foundation of things, viz. that conveyed through the sense of touch, i.e., the experience of resistance. The general foundation of objective being is its impenetrability.

Holding true being to be single and impenetrable, however, remains untenable. Through a series of dialectical maneuvers, reminiscent of Hegel, Solovyov arrives at the position that true being contains multiplicity. That is, whereas it is singular owing to absolute impenetrability, it consists of separate particles, each of which is impenetrable. Having in this way passed to atomism, Solovyov provides a depiction largely indebted to Kant's Metaphysical Foundations of Natural Science. Solovyov recognizes that we have reached atomism, not through some experimental technique but through philosophical, logical reasoning. But every scientific explanation of the ultimate constituents of reality transgresses the bounds of experience. We return to the viewpoint that reality belongs to appearances alone, i.e., what is given in experience. Now, however, our realism has been dialectically transformed into a phenomenal or critical realism.

According to phenomenal realism, absolute reality is ultimately inaccessible to cognition. Nevertheless, that which cognitively is accessible constitutes a relative objectivity and is our sole standard for determining truth and thus knowledge. In this sensualism -- for that is what it is -- we refer particular sensations to definite objects. These objects are taken as objectively real despite the manifest subjectivity of sensation in general. Thus, objectification, as the imparting of the sense of objectivity onto the content of sensations, must be an independent activity of the cognizing subject.

Objectification, alone, cannot account for the definite object before me to which all my sensations of that object refer as parts or aspects. In addition to objectification there must be a unification or synthesizing of sensations, and this process or act is again distinct from sensing and certainly is not part of the sensation itself. Again evoking an image of Kant in the reader, Solovyov calls the independent cognitive act whereby sense data are formed into definite objective representations the imagination.

The two factors we have discerned, one contributed by the epistemic subject and the other by sensation, are absolutely independent of each other. Cognition requires both, but what connects them remains unanswered. According to Solovyov, any connection implies dependence, but the a priori element certainly cannot be dependent on the empirical. For, following Hume, from the factual we cannot deduce the universality and the necessity of a law. The other alternative is to have the content of true cognition dependent on the forms of reason; such is the approach of Hegel's absolute rationalism. However, if all the determinations of being are created by cognition, then at the beginning we have only the pure form of cognition, pure thought, a concept of being in general. Solovyov finds such a starting point to be vacuous. For although Hegel correctly realizes the general form of truth to be universality, it is a negative conception from which nothing can be derived. The positive conception is a whole that contains everything in itself, not, as in Hegel, one that everything contains in itself.

For Solovyov, truth, in short, is the whole, and, consequently, each particular fact in isolation from the whole is false. Again Solovyov's position on rationality bears an uncanny resemblance to that of Hegel, although in the former's eyes this resemblance is superficial. Reason is the whole, and so the rationality of a particular fact lies in its interrelation with the whole. A fact divorced from the whole is irrational.

True knowledge implies the whole, the truly existent, the absolute. Following Solovyov's "dialectical" thinking, the absolute, qua absolute, presupposes a non-absolute; one (or the whole) presupposes the many. And, again conjuring up visions of Hegel, if the absolute is the one, the non-absolute is becoming the one. The latter can become the one only if it has the divine element potentially. In nature, the one exists only potentially, whereas in humans it is actual, though only ideally, i.e., in consciousness.

The object of knowledge has three forms: 1) as it appears to us empirically, 2) as conceptually ideal, and 3) as existing absolutely independent of our cognition of it. Our concepts and sensations would be viewed merely as subjective states were it not for the third form. The basis for this form is a third sort of cognition, without which objective truth would elude us. A study of the history of philosophy correctly shows that neither the senses nor the intellect, whether separately or in combination, can satisfactorily account for the third form. Sensations are relative, and concepts conditional. Indeed, the referral of our thoughts and sensations to an object in knowledge, thus, presupposes this third sort of cognition. Such cognition, viz., faith or mystical knowledge, would itself be impossible if the subject and the object of knowledge were completely divorced. In this interaction we perceive the object's essence or "idea," its constancy. The imagination (here, let us recall Kant), at a non-conscious level, organizes the manifold given by sense experience into an object via a referral of this manifold to the "idea" of the object.

Solovyov believes he has demonstrated that all knowledge arises through the confluence of empirical, rational and "mystical" elements. Only philosophical analysis can discover the role of the mystical. Just as an isolation of the first two elements has historically led to empiricism and rationalism respectively, so the mystical element has been accentuated by traditional theology. And just as the former directions have given rise to dogmatic manifestations, so too has theology found its dogmatic exponents. The task before us lies in freeing the three directions of their exclusiveness, intentionally integrating and organizing true knowledge into a complete system, which Solovyov called "free theosophy."

6. The Justification of the Good

After the completion of the works mentioned above, Solovyov largely withdrew from philosophy, both as a profession and its concerns. During the 1880s he devoted himself increasingly to theological and topical social issues of little, if any, concern to the contemporary philosopher. However, in 1894 Solovyov took to preparing a second edition of the Critique of Abstract Principles. Owing, though, to an evolution, and thereby significant changes, in his viewpoint, he soon abandoned this venture and embarked on an entirely new statement of his philosophical views. Just as in his earlier treatise, Solovyov again intended to treat ethical issues before turning to an epistemological inquiry.

The Justification of the Good appeared in book form in 1897. Many, though not all, of its chapters had previously been published in several well-known philosophical and literary journals over the course of the previous three years. Largely in response to criticisms of the book or its serialized chapters, Solovyov managed to complete a second edition, which was published in 1899 and accompanied by a new preface.

Most notably, Solovyov now holds that ethics is an independent discipline. In this he finds himself in solidarity with Kant, who made this "great discovery," as Solovyov put it. Knowledge of good and evil is accessible to all individuals possessing reason and a conscience and needs neither divine revelation nor epistemological deduction. Although philosophical analysis surely is unable to instill a certainty that I, the analyst, alone exist, solipsism even if true would eliminate only objective ethics. There is another, a subjective side to ethics that concerns duties to oneself. Likewise, morality is independent of the metaphysical question concerning freedom of the will. From the independence of ethics Solovyov draws the conclusion that life has meaning and, coupled with this, we can legitimately speak of a moral order.

The natural bases of morality, from which ethics as an independent discipline can be deduced and which form the basis of moral consciousness, are shame, pity and reverence. Shame reveals to man his higher human dignity. It sets the human apart from the animal world. Pity forms the basis of all of man's social relations to others. Reverence establishes the moral basis of man's relation to that which is higher to himself and, as such, is the root of religion.

Each of the three bases, Solovyov tells us, may be considered from three sides or points of view. Shame as a virtue reveals itself as modesty, pity as compassion and reverence as piety. All other proposed virtues are essentially expressions of one of these three. The other two points of view, as a principle of action and as a condition of an ensuing moral action, are interconnected with the first such that the first logically contains the others.

Interestingly, truthfulness is not itself a formal virtue. Solovyov opposes one sort of extreme ethical formalism, arguing that making a factually false statement is not always a lie in the moral sense. The nature of the will behind the action must be taken into account.

Likewise, despite his enormous respect for Kant's work in the field of ethics, Solovyov rejects viewing God and the immortality of the soul as postulates. God's existence, he tells us, is not a deduction from religious feeling or experience but its immediate content, i.e., that which is experienced. Furthermore, he adds that God and the soul are "direct creative forces of moral reality." How we are to interpret these claims in light of the supposed independence of ethics is contentious unless, of course, we find Solovyov guilty of simple-mindedness. Indeed one of his own friends [Trubeckoj] wrote: "It is not difficult to convince ourselves that these arguments about the independence of ethics are refuted on every later page in the Justification of the Good." However we look upon Solovyov's pronouncements, the Deity plays a significant role in his ethics. Solovyov provides a facile answer to the perennial question of how a morally perfect God can permit the existence of evil: Its elimination would mean the annihilation of human freedom thereby rendering free goodness (good without freedom is imperfect) impossible. Thus, God permits evil, because its removal would be a greater evil.

Often, all too often, Solovyov is prone to express himself in metaphysical, indeed theological, terms that do little to clarify his position. The realization of the Kingdom of God, he tells us, is the goal of life. What he means, however, is that the realization of a perfect moral order, in which the relations between individuals and the collective whole's relations to each individual are morally correct, is all that can be rationally desired. Each of us understands that the attainment of moral perfection is not a solipsistic enterprise, i.e., that the Kingdom of God can only be achieved if we each want it and collectively attain it. The individual can attain the moral ideal only in and through society. Christianity alone offers the idea of the perfect individual and the perfect society. Other ideas have been presented (Solovyov mentions Buddhism and Platonism), of course, and these have been historically necessary for the attainment of the universal human consciousness that Christianity promises.

Man's correct relations to God, his fellow humans and his own material nature, in accordance with the three foundations of morality – piety, pity (compassion) and shame – are collectively organized in three forms. The Church is collectively organized piety, whereas the state is collectively organized pity or compassion. To view the state in such terms already tells us a great deal concerning how Solovyov views the state's mission and, consequently, his general stand toward laissez-faire doctrines. Although owing to the connection between legality and morality one can speak of a Christian state, this is not to say that in pre-Christian times the state had no moral foundations. Just as the pagan can know the moral law "written in his heart," (an expression of St. Paul's that Solovyov was fond of invoking but also reminiscent of Kant's "the moral law within") so too the pagan state has two functions: 1) to preserve the foundation of social life necessary for continued human existence, and 2) to improve the condition of humanity.

At the end of The Justification of the Good Solovyov attempts in the most cursory fashion to make a transition to epistemology. He claims that the struggle between good and evil raises the question of the latter's origin, which in turn ultimately requires an epistemological inquiry. That ethics is an independent discipline does not mean that it is not connected to metaphysics and the theory of knowledge. One can study ethics in its entirety without first having answers to all other philosophical problems much as one can be an excellent swimmer without knowing the physics of buoyancy.

7. Theoretical Philosophy

During the last few years of his life Solovyov sought to recast his thoughts on epistemology. Surely he intended to publish in serial fashion the various chapters of a planned book on the topic, much as he did The Justification of the Good. Unfortunately at the time of his death in 1900 only three chapters were completed, and it is only on the basis of these that we can judge his new standpoint. Nevertheless, on the basis of these meager writings we can already see that Solovyov's new epistemological reflections exhibit a greater transformation of his thoughts on the subject than does his ethics. Whereas a suggested affinity between these ideas and later German phenomenology must be viewed with caution and, in light of his earlier thoughts, a measure of skepticism, there can be little doubt that to all appearances Solovyov spoke and thought in this late work in a philosophical idiom close to that with which we have become familiar in the 20th century.

For Solovyov epistemology concerns itself with the validity of knowledge in itself, that is, not in terms of whether it is useful in practice or provides a basis for an ethical system that has for whatever reason been accepted. Perhaps not surprisingly then, particularly in light of his firm religious views, Solovyov adheres to a correspondence theory, saying that knowledge is the agreement of a thought of an object with the actual object. The open questions are how such an agreement is possible and how do we know that we know.

The Cartesian "I think, therefore I am" leads us virtually nowhere. Admittedly the claim contains indubitable knowledge, but it is merely that of a subjective reality. I might just as well be thinking of an illusory book as of an actually existing one. How do we get beyond the "I think"? How do we distinguish a dream from reality? The criteria are not present in the immediacy of the consciously intended object. To claim as did some Russian philosophers in his own day that the reality of the external world is an immediately given fact appears to Solovyov an arbitrary opinion hardly worthy of philosophy. Nor is it possible to deduce from the Cartesian inference that the I is a thinking substance. Here is the root of Descartes' error. The self discovered in self-consciousness has the same status as the object of consciousness, i.e., both have phenomenal existence. If we cannot say what this object of my consciousness is like in itself, i.e., apart from my conscious acts, so too we cannot say what the subject of consciousness is apart from consciousness and for the same reason. Likewise, just as we cannot speak about the I in itself, so too we cannot answer to whom consciousness belongs.

In "The Reliability of Reason," the second article comprising the Theoretical Philosophy, Solovyov concerns himself with affirming the universality of logical thought. In doing so he stands in opposition to the popular reductionisms, e.g., psychologism, that sought to deny any extra-temporal significance to logic. Thought itself, Solovyov tells us, requires recollection, language and intentionality. Since any logical thought is, nevertheless, a thought and since thought can be analyzed in terms of psychic functions, one could conceivably charge Solovyov with lapsing back into a psychologism, in precisely the same way as some critics have charged Husserl with doing so. And much the same defenses of Husserl's position can also be used in reply to the objection against Solovyov's stance.

The third article, "The Form of Rationality and the Reason of Truth," published in 1898, concerns itself with the proper starting points of epistemology. The first such point is the indubitable veracity of the given in immediate consciousness. There can be no doubt that the pain I experience upon stubbing my toe is genuine. The second starting point of epistemology is the objective, universal validity of rational thought. Along with Hume and Kant, Solovyov does not dispute that factual experience can provide claims only to conditional generality. Rationality alone provides universality. This universality, however, is merely formal. To distinguish the rational form from the conditional content of thought is the first essential task of philosophy. Taking up this challenge is the philosophical self or subject. Solovyov concludes, again as he always does, with a triadic distinction between the empirical subject, the logical subject and the philosophical subject. And although he labels the first the "soul," the second the "mind" and the third the "spirit," the trichotomy is contrived and the labeling, at best, imaginative with no foundation other than in Solovyov's a priori architectonic.

8. Concluding Remarks

Solovyov's relatively early death, brought on to some degree by his erratic life-style, precluded the completion of his last philosophical work. He also intended to turn his attention eventually towards aesthetics, but whether he would ever have been able to complete such a project remains doubtful. Solovyov was never at any stage of his development able to complete a systematic treatise on the topic, although he did publish a number of writings on the subject.

However beneficial our reading of Solovyov's works may be, there can be little doubt that he was very much a 19th-century figure. We can hardly take seriously his incessant predilection for triadic schemes, far in excess to anything similar in the German Idealists. His choice of terminology, drawn from an intellectual fashion of his day, also poses a formidable obstacle to the contemporary reader.

Lastly, despite, for example, an often perspicacious study of his philosophical predecessors, written during his middle years, Solovyov, in clinging obstinately to his rigid architectonic, failed to penetrate further than they. Indeed, he often fell far short of their achievements. His discussion of imagination, for example, as we saw, is much too superficial, adding nothing to that found in Kant. These shortcomings, though, should not divert us from recognizing his genuinely useful insights.

After his death, with interest surging in the mystical amid abundant decadent trends, so characteristic of decaying cultures, Solovyov's thought was seized upon by those far less interested in philosophical analysis than he was towards the end. Those who invoked his name so often in the years immediately subsequent to his death stressed the religious strivings of his middle years to the complete neglect of his final philosophical project, let alone its continuation and completion. In terms of Solovyov-studies today the philosophical project of discovering the "rational kernel within the mystical shell" [Marx], of separating the "living from the dead" [Croce], remains not simply unfulfilled but barely begun.

9. References and Further Reading

PRIMARY SOURCES
# Sobranie sochinenij, St. Petersburg: Prosveshchenie, 1911-14.
# Sobranie sochinenij, Brussels: Zhizn s Bogom, 1966-70.

ENGLISH TRANSLATIONS

# The Crisis of Western Philosophy (Against the Positivists), trans. by Boris Jakim, Hudson, NY: Lindisfarne Press, 1996.
# Lectures on Divine Humanity, ed. by Boris Jakim, Lindisfarne Press, 1995.
# The Justification of the Good, trans. by N. Duddington, New York: Macmillan, 1918.
# "Foundations of Theoretical Philosophy," trans. by Vlada Tolley and James P. Scanlan, in Russian Philosophy, ed. James M. Edie, et al., Chicago: University of Chicago Press, 1965, vol. III, pp. 99-134.

SECONDARY SOURCES (mentioned above)
# Helmut Dahm, Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation, Dordrecht, Holland: D. Reidel Publishing Company, 1975.
# Zdenek V. David, "The Influence of Jacob Boehme on Russian Religious Thought," Slavic Review, 21(1962), 1, pp. 43-64.
# Aleksej Losev, Vladimir Solov'ev, Moscow: Mysl', 1983.
# Ludolf Mueller, Solovjev und der Protestantismus, Freiburg: Verlag Herder, 1951.
# Joseph L. Navickas, "Hegel and the Doctrine of Historicity of Vladimir Solovyov," in The Quest for the Absolute, ed. Frederick J. Adelmann, The Hague: M. Nijhoff, 1966, pp. 135-154.
# Louis J. Shein, "V.S. Solov'ev's Epistemology: A Re-examination," Canadian Slavic Studies, Spring 1970, vol. 4, no. 1, pp. 1-16.
# E. N. Trubeckoj, Mirosozercanie V. S. Solov'eva, 2 vols., Moscow: Izdatel'stvo "Medium," 1995,
# Aleksandr I. Vvedenskij, "O misticizme i kriticizme v teorii poznanija V. S. Solov'eva," Filosofskie ocherki, Prague: Plamja, 1924, pp. 45-71.

Symposium

"Symposium" is the Greek term for a drinking-party. The symposium must be distinguished from thedeipnon; for though drinking almost always followed a dinner-party, yet the former was regarded as entirely distinct from the latter, was regulated by different customs, and frequently received the addition of many guests who were not present at the dinner. For the Greeks did not usually drink at their dinner, and it was not until the conclusion of the meal that wine was introduced. Symposia were very frequent at Athens. Their enjoyment was heightened by agreeable conversation, by the introduction of music and dancing, and by games and amusements of various kinds; sometimes, too, philosophical subjects were discussed at them. The Symposia of Plato and Xenophon give us a lively idea of such entertainments at Athens. The name itself shows that the enjoyment of drinking was the main object of the symposia: wine from the juice of the grape (oinos ampelinos) was the only drink partaken of by the Greeks, with the exception of water. The wine was almost invariably mixed with water, and to drink it unmixed (akraton) was considered a characteristic of barbarians. The mixture was made in a large vessel called the crater, from which it was conveyed into the drinking-cups. The guests at a symposium reclined on couches, and were crowned with garlands of flowers.

Sense-Data

Experiences of all kinds have a distinctive character, which marks them out as intrinsically different from states of consciousness such as thinking. A plausible view is that the difference should be accounted for by the fact that, in having an experience, the subject is somehow immediately aware of a range of phenomenal qualities. For example, in seeing, grasping and tasting an apple, the subject may be aware of a red and green spherical shape, a certain feeling of smoothness to touch, and a sweet sensation. Such phenomenal qualities are also immediately present in hallucinations. According to the sense-data theory, phenomenal qualities belong to items called “sense-data.” In having a perceptual experience the subject is directly aware of, or acquainted with, a sense-datum, even if the experience is illusory or hallucinatory. The sense-datum is an object immediately present in experience. It has the qualities it appears to have.

A controversial issue is whether sense-data have real, concrete existence. Depending upon the version of the sense-data theory adopted, sense-data may or may not be identical with aspects of external physical objects; they may or may not be entities that exist privately in the subject’s mind. Usually, however, sense-data are interpreted to be distinct from the external physical objects we perceive. The leading view, in so far as the notion is appealed to in current philosophy, is that an awareness of (or acquaintance with) sense-data somehow mediates the subject’s perception of mind-independent physical objects. The sense-datum is the bearer of the phenomenal qualities that the subject is immediately aware of.

Knowledge of sense-data has often been taken to be the foundation upon which all oth

Sophists

The growing demand for education in 5th century BCE. Greece called into existence a class of teachers known as sophists. They were a professional class rather than a school, and as such they were scattered over Greece and exhibited professional rivalries. The educational demand was partly for genuine knowledge, but mostly reflected a desire for spurious learning that would lead to political success. They wandered about Greece from place to place, gave lectures, took pupils, and entered into disputations. For these services they exacted large fees, and were, in fact, the first in Greece to take fees for teaching wisdom. Though not disgraceful in itself, the wise men of Greece had never accepted payment for their teaching. The sophists were not, technically speaking, philosophers, but, instead taught any subject for which there was a popular demand. Topics included rhetoric, politics, grammar, etymology, history, physics, and mathematics. Early on they were seen as teachers of virtue in the sense that they taught people to perform their function in the state. Protagoras of Abdera, who appeared about 445 BCE. is named as the first Sophist; after him the most important is Gorgias of Leontini, Prodicus of Ceos and Hippias of Elis. Wherever they appeared, especially in Athens, they were received with enthusiasm and many flocked to hear them. Even such people as Pericles, Euripides, and Socrates sought their company.

The most popular career of a Greek of ability at the time was politics; hence the sophists largely concentrated on teaching rhetoric. The aims of the young politicians whom they trained were to persuade the multitude of whatever they wished them to believed. The search for truth was not top priority. Consequently the sophists undertook to provide a stock of arguments on any subject, or to prove any position. They boasted of their ability to make the worse appear the better reason, to prove that black is white. Some, like Gorgias, asserted that it was not necessary to have any knowledge of a subject to give satisfactory replies as regards it. Thus, Gorgias ostentatiously answered any question on any subject instantly and without consideration. To attain these ends mere quibbling, and the scoring of verbal points were employed. In this way, the sophists tried to entangle, entrap, and confuse their opponents, and even, if this were not possible, to beat them down by mere violence and noise. They sought also to dazzle by means of strange or flowery metaphors, by unusual figures of speech, by epigrams and paradoxes, and in general by being clever and smart, rather than earnest and truthful. Hence our word "sophistry": the use of fallacious arguments knowing them to be such. Early on Sophists were seen to be of merit as people of superior skill or wisdom, as we find in Pindar and Herodotus. We learn from Plato, though, that even in the 5th century there was a prejudice against the name "sophist". By Aristotle's time, the name bore a contemptuous meaning, as he defines "sophist" as one who reasons falsely for the sake of gain.

With the revival of Greek eloquence, from about the beginning of the second century CE., the name "sophist" attained a new distinction. At that time the name was given to the professional orators, who appeared in public with great pomp and delivered declamations either prepared beforehand or improvised on the spot. Like the earlier sophists, they went generally from place to place, and were overwhelmed with applause and with marks of distinction by their contemporaries, including the Roman Emperors. Dion Chrysostom, Herodes Atticus, Aristides, Lucian, and Philostratus the Elder belong to the flourishing period of this second school of sophists, a period which extends over the entire second century. They appear afresh about the middle of the fourth century, devoting their philosophic culture to the zealous but unavailing defense of paganism. Among them was the emperor Julian and his contemporaries Libanius, Himerius, and Themistius. Synesius may be considered the last sophist of importance.

James Hutchison Stirling

James Hutchison Stirling was a 19th century British Idealist philosopher. In 1865 Stirling's The Secret of Hegel appeared and marked the inauguration of a new era in the development of English idealism. In an article in the Fortnightly Review for October 1867 (republished in the volume Jerrold, Tennyson, and Macaulay) the author passes a ruthless condemnation upon the spurious reputation for a knowledge of German idealism which had attached itself to the name of Coleridge, as well as, in a minor degree, to that of De Quincey, and fastens especially upon Coleridge's 'dreamy misapprehensions' and 'strange misrepresentations' of the Kantian philosophy. Himself profoundly convinced of the truth of the Hegelian system, he set himself, in the Secret, to explain and defend that system. Stirling undoubtedly possessed 'the temperament of genius,' and was a man of remarkable speculative insight; but his style, though often striking, is so marked by the influence of Carlyle, and he so resolutely declines to conform to ordinary standards of systematic exposition, that his work is almost as difficult as the original which it is intended to illuminate. Yet its importance, and its influence at the time of its appearance, are not to be underestimated; it certainly called the attention of the English-speaking world to the significance of a system which even Ferrier had pronounced unintelligible, and brought home to the English mind the necessity of coming to terms, not only with Hegel, but with his predecessors, Kant, Fichte, and Schelling. Stirling insisted upon going back to the origins of Hegelianism in these earlier systems, and in 1881 he followed up the Secret of Hegel with the Tetbook to Kant, in which the defects of the earlier work were less apparent and in which he supported a one-sided interpretation of the Kantian philosophy, as represented by the first two divisions of the Critique of Pure Reason, with great learning and with remarkable ability. His translation of Schwegler's History of Philosophy, published in 1867, which passed through many editions and was used by many generations of students, contains a series of illuminating 'annotations' which rival in interest and value the substance of the History itself. A little volume of lectures on The Philosophy of Law (1873) and the Gifford lectures on Philosophy and Theology (1890) complete the list of Stirling's more important contributions to philosophy. The standpoint is always the same -- that of the Hegelian idealism, which Stirling is inclined to interpret in a theistic rather than in a pantheistic sense.