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naraburns  nihil supernum  2yr ago (text post)   4055 thread views

Small-Scale Question Sunday for October 16, 2022

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Michael Allen Gillespie - The Theological Origins of Modernity. The argument is that there is far less of a break between Medieval theology and modern philosophy than we think, and that modernity owes its origins to the Scholastic realism vs Nominalism break that occupied the minds of the 13th century. Or as Gillespie puts it:

To understand the shape of modernity as it has come down to us, we thus need to examine carefully the origins of modernity, to look behind the veil that modernity itself has drawn to conceal its origins. The origins of modernity therefore lie not in human self-assertion or in reason but in the great metaphysical and theological struggle that marked the end of the medieval world and that transformed Europe in the three hundred years that separate the medieval and the modern worlds. This book is the account of the hidden origins of modernity in those forgotten centuries.

What are Scholastic Realism and Nominalism?

Scholastics in the High Middle Ages were ontologically realist, that is to say, they believed in the real existence of universals, or to put the matter another way, they experienced the world as the instantiation of the categories of divine reason. They experienced, believed in, and asserted the ultimate reality not of particular things but of universals, and they articulated this experience in a syllogistic logic that was perceived to correspond to or reflect divine reason. Creation itself was the embodiment of this reason, and man, as the rational animal and imago dei, stood at the pinnacle of this creation, guided by a natural telos and a divinely revealed supernatural goal.

Nominalism turned this world on its head. For the nominalists, all real being was individual or particular and universals were thus mere fictions. Words did not point to real universal entities but were merely signs useful for human understanding. Creation was radically particular and thus not teleological. As a result, God could not be understood by human reason but only by biblical revelation or mystical experience. Human beings thus had no natural or supernatural end or telos.

One interesting thing mentioned is that Ockham's Razor owes its origin to this debate:

This notion of divine omnipotence was responsible for the demise of realism. God, Ockham argued, could not create universals because to do so would constrain his omnipotence. If a universal did exist, God would be unable to destroy any instance of it without destroying the universal itself. Thus, for example, God could not damn any one human being without damning all of humanity. If there are no real universals, every being must be radically individual, a unique creation of God himself, called forth out of nothing by his infinite power and sustained by that power alone. To be sure, God might employ secondary causes to produce or sustain an entity, but they were not necessary and were not ultimately responsible for the creation or the continued existence of the entity in question. The only necessary being for Ockham was God himself. All other beings were contingent creations of his will. In a technical sense, the things God chooses to bring into existence already have a nature, but these natures are not themselves universal but apply only to each individual thing. Moreover, they are infinite in number and chosen freely by divine will.

These “natures” thus do not in any real sense constrain divine will except insofar as they exclude the impossible, that is, the logically contradictory. They are neither implied by nor are they the presupposition of anything else. In this way, Ockham’s assertion of ontological individualism undermines not only ontological realism but also syllogistic logic and science, for in the absence of real universals, names become mere signs or signs of signs. Language thus does not reveal being but in practice often conceals the truth about being by fostering a belief in the reality of universals. In fact, all so-called universals are merely second or higher order signs that we as finite beings use to aggregate individual beings into categories. These categories, however, do not denote real things. They are only useful fictions that help us make sense out of the radically individualized world. However, they also distort reality. Thus, the guiding principle of nominalist logic for Ockham was his famous razor: do not multiply universals needlessly. While we cannot, as finite beings, make sense of the world without universals, every generalization takes us one more step away from the real. Hence, the fewer we employ the closer we remain to the truth.

Nominalism vs realism sounds like ... a strange philosophical debate. "Universals are real, particulars aren't" vs "particulars are real, universals aren't" - what does this even mean? It reminds one of plato, and the right response is - https://www.unqualified-reservations.org/archive/stove/

what does this even mean

Well a lot according to the book. Has God created a rationally ordered world (realism) or does it all exist at his whim (nominalism)? Given a rational order can we deduce the laws of nature logically or can we only gain knowledge about what God has created through observation of his seemingly arbitrary choices? Is each human simply an imperfect expression of the universal man imbued with the same telos, or is there some divine significance to the expression of individual will?

Secularise these concepts and you derive a lot of the same ideas we believe in today.

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