Pray for Forgiveness

I began my blog entry here for July 26 by reflecting on President Obama's statement to entrepreneurs, "You didn't build that."

This led me in time, through an associative train the station stops of which I won't here reproduce, to the words of William James on the moral philosopher and the moral life.

On the final station of that roadway, I quoted James thus:

"See everywhere the struggle and the squeeze; and ever-lastingly the problem of how to make them less. The anarchists, nihilists and free-lovers; the free-silverites, socialists, and single-tax men; the free-traders and civil-service reformers; the prohibitionists and anti-vivisectionists; the radical darwinians with their idea of the suppression of the weak, -- these and all the conservative sentiments of society arrayed against them are simply deciding through actual experiment by what sort of conduct the maximum amount of good can be gained and kept in this world."

In reflections thereon, I observed that all our participation in this struggle and squeeze produces the need to pray for forgiveness, and I attributed that thought to James, too.

A friend brought it to my attention that, "you haven't said earlier in the post that James said that or where he said it."

So I went looking, in the same essay, for the phrase I had had in mind when I wrote about praying for forgiveness in the course of our search for the meta-good, the always imperfect reconciliation of contending and inconsistent goods. What James actually did -- just a couple of pages later -- was to use the biblically charged expression "fear and trembling."

The expression comes from Paul's letter to the Philippians, chapter 2, and it had been famously invoked by Soren Kierkegaard in 1843. James' use, which is in tone somewhere between the Pauline and the Danish, is this: "There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total universe of good which we can see."

The trembling must arise because we are almost certainly doing harm to some partial but genuine good in the process. The fear must arise because we will often be wrong, and do more harm than we needed to do. "Abstract rules indeed can help; but they help the less in proportion as our intuitions are more piercing, and our vocation is the stronger for the moral life."

So, yes, whether we stick to those abstract rules or proceed with our own keenest intuitions, prayer for forgiveness at regular intervals seems appropriate.

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge. We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave. First, Plato is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability. I only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere. At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak

Jamesian Philosophy Refreshed

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