Kant and the moral law 3

Immanuel Kant, in an often-quoted passage, spoke of, “…the starry heavens above me and the moral law within me.” Kant might have with equal justification spoken of the formal law within and the starry heavens above. There is a sense in which the formal laws of thought are the moral laws of the mind — in logic, a good thought is a rigorous thought — so that given sufficient latitude of translation, we can interpret Kant in this way — except that we know (as Nietzsche put it) that Kant was a moral fanatic à la Rousseau.

However we choose to interpret Kant, I would like to quote more fully from the passage in the Critique of Practical Reason where Kant invokes the starry heavens above and the moral law within:

“Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.”

Immanuel Kant, Critique of Practical Reason, 1788, translated by Thomas Kingsmill Abbott, Part 2, Conclusion

This passage is striking for many reasons, not least among them them degree to which Kant has assimilated the Copernican revolution, acknowledging Earth as a mere speck in the universe. Also particularly interesting is Kant’s implicit appeal to objectivity and realism, notwithstanding the fact that Kant himself established the tradition of transcendental idealism. Kant in this passage invokes the starry heavens above and the moral law within because they are independent of the individual …

Moreover, Kant identifies both the starry heavens above and the moral law within not only as objective and independent realities, but also as infinitistic. Just as Kant the idealist looks to the stars and the moral law in a realistic spirit, so Kant the proto-constructivist invokes the “…unbounded extent with worlds upon worlds” of the starry heavens and the moral law as, “…reaching into the infinite.” I have earlier and elsewhere observed how Kant’s proto-constructivism nevertheless involves spectacularly non-constructive arguments. In the passage quoted above both Kant’s proto-constructivism and his non-constructive moments are retained in lines such as, “exhibits me in a world which has true infinity,” which by invoking exhibition in intuition toes the constructivist line, while invoking true infinity allows a legitimate role for the non-constructive.

When it comes to constructivism, we can see that Kant is conflicted. He’s not the only one. One might call Aristotle the first constructivist (or, at least, the first proto-constructivist) as the originator of the idea of the potential infinite, and here (i.e., in the context of the above discussion of Kant’s use of the infinite) Aristotelian permissive finitism is particularly relevant. (Aristotle would likely not have had much sympathy for intuitionistic constructivism, which its rejection of tertium non datur.)

The Greek intellectual attitude to the infinite was complex and conflicted. I have written about this previously in Reason in Moderation and Salto Mortale. The Greek quest for harmony, order, and proportion rejected the infinite as something that transgresses the boundaries of good taste and propriety (dismissing the infinite as apeiron, in contradistinction to peras). Nevertheless, Greek philosophers routinely argued from the infinity and eternity of the world.

Here is a famous passage from Democritus, who was perhaps best known among the Greek philosophers in arguing for the infinity of the world, making the doctrine a virtual tenet among ancient atomists:

“Worlds are unlimited and of different sizes. In some worlds there is no Sun and Moon, in others, they are larger than in our world, and in others more numerous. … Intervals between worlds are unequal. In some parts there are more worlds, in others fewer; some are increasing, some at their height, some decreasing; in some parts they are arising, in others failing… There are some worlds devoid of living creatures or plants or any moisture.”

Democritus, Fragments

…and Epicurus on the same theme of the infinity of the world…

“…there is an infinite number of worlds, some like this world, others unlike it. For the atoms being infinite in number, as has just been proved, are borne ever further in their course. For the atoms out of which a world might arise, or by which a world might be formed, have not all been expended on one world or a finite number of worlds, whether like or unlike this one. Hence there will be nothing to hinder an infinity of worlds.”

Epicurus, Letter to Herodotus

There were also poetic invocations of the idea of the infinity of the world, which demonstrates the extent to which the idea had penetrated popular consciousness in classical antiquity:

“When Alexander heard from Anaxarchus of the infinite number of worlds, he wept, and when his friends asked him what was the matter, he replied, ‘Is it not a matter for tears that, when the number of worlds is infinite, I have not conquered one?'”

Plutarch, PLUTARCH’S MORALS, ETHICAL ESSAYS TRANSLATED WITH NOTES AND INDEX BY ARTHUR RICHARD SHILLETO, M.A., Sometime Scholar of Trinity College, Cambridge, Translator of Pausanias, LONDON: GEORGE BELL AND SONS, 1898, “On Contentedness of Mind,” section IV

Like poetry, history had particular prestige in the ancient world, and here the theme of the infinity of the world also occurs:

“…Constantius, elated by this extravagant passion for flattery, and confidently believing that from now on he would be free from every mortal ill, swerved swiftly aside from just conduct so immoderately that sometimes in dictation he signed himself ‘My Eternity,’ and in writing with his own hand called himself lord of the whole world — an expression which, if used by others, ought to have been received with just indignation by one who, as he often asserted, laboured with extreme care to model his life and character in rivalry with those of the constitutional emperors. For even if he ruled the infinity of worlds postulated by Democritus, of which Alexander the Great dreamed under the stimulus of Anaxarchus, yet from reading or hearsay he should have considered that (as the astronomers unanimously teach) the circuit of whole earth, which to us seems endless, compared with the greatness of the universe has the likeness of a mere tiny point.

Ammianus Marcellinus, Roman Antiquities, Book XV, section 1

Like the quote from Kant quoted above, this passage is remarkable for its Copernican outlook, which shows that the ancients were not only capable of thinking in infinitistic terms, but also in more-or-less Copernican terms.

Lucretius was a follower of Epicurus, and gave one of the more detailed arguments for the infinity of the world to be found in ancient philosophy:

It matters nothing where thou post thyself,
In whatsoever regions of the same;
Even any place a man has set him down
Still leaves about him the unbounded all
Outward in all directions; or, supposing
moment the all of space finite to be,
If some one farthest traveller runs forth
Unto the extreme coasts and throws ahead
A flying spear, is’t then thy wish to think
It goes, hurled off amain, to where ’twas sent
And shoots afar, or that some object there
Can thwart and stop it? For the one or other
Thou must admit; and take. Either of which
Shuts off escape for thee, and does compel
That thou concede the all spreads everywhere,
Owning no confines. Since whether there be
Aught that may block and check it so it comes
Not where ’twas sent, nor lodges in its goal,
Or whether borne along, in either view
‘Thas started not from any end. And so
I’ll follow on, and whereso’er thou set
The extreme coasts, I’ll query, “what becomes
Thereafter of thy spear?” ‘Twill come to pass
That nowhere can a world’s-end be, and that
The chance for further flight prolongs forever
The flight itself. Besides, were all the space
Of the totality and sum shut in
With fixed coasts, and bounded everywhere,
Then would the abundance of world’s matter flow
Together by solid weight from everywhere
Still downward to the bottom of the world,
Nor aught could happen under cope of sky,
Nor could there be a sky at all or sun-
Indeed, where matter all one heap would lie,
By having settled during infinite time.

Lucretius, De rerum natura

The above argument is one that is still likely to be heard today, in various forms. If you go to the edge of the universe and throw a spear, either it is stopped by the boundary of the universe, or it continues on, and, as Lucretius says, For the one or other, Thou must admit. If the spear is stopped, what stopped it? And if it continues on, into what does it continue?

The contemporary relativistic cosmology has a novel answer to this ancient idea: the universe is finite and unbounded, so that space is wrapped back around on itself. What this means for the spear-thrower at the edge of the universe is that if he throws the spear with enough force, it may travel around the cosmos and return to pierce him in the back. There is nothing to stop the spear, because the universe is unbounded, but since the universe is also finite the spear will eventually cross its own path if it continues to travel. I do not myself think that the universe is finite and unbounded in precisely the way the many modern cosmologists argue, but I am not going to go into this interesting problem at the present time.

Other than the response to Lucretius in terms of relativistic cosmology, with its curved spacetime — a material response to the Lucretian argument for the infinity of the world — there is another response, that of intuitionistic constructivism, which denies the law of the excluded middle (tertium non datur) — i.e, a formal response to Lucretius. Lucretius asserted that, For the one or other, Thou must admit, and this is exactly what the intuitionist does not admit. As with the relativistic response to Lucretius, I do not myself agree with the intuitionist response to Lucretius. Consequently, I believe that Lucretius argument is still valid in spirit, though it must be reformulated in order to be applicable to the world as revealed to us by contemporary science. Consequently, I take it as demonstrable that the universe is infinite, taking the view of ancient natural philosophers.

Within the overall context of Greek thought, within its contending finitist and infinitistic strains, Greek cosmology was non-constructive, and the Greeks asserted (and argued for) the infinity of the world on the basis of non-constructive argument. Perhaps it would even be fair to say that the Greeks assumed the universe to be infinite in extent, and they at times sought to justify this assumption by philosophical argument, while at other times they confined themselves to the sphere of the peras.

Much of contemporary science is constructivist in spirit, though this constructivism is rarely made explicit, except among logicians and mathematicians. By this I mean that the general drift of science ever since the scientific revolution has been toward bottom-up constructions on the basis of quantifiable evidence and away from top-down argument. I made this point previously in Advanced Thinking and A Non-Constructive World, as well as other posts, though I haven’t yet given a detailed formulation of this idea. Yet the emergence of a “quantum logic” in quantum theory that does away with the principle of the excluded middle is a clear expression of the increasing constructivism of science.

In A Non-Constructive World I also made the point that the world appears to have both constructive and non-constructive features. In several posts about constructivism (e.g., P or not-P) I have argued that constructivism and non-constructivism are complementary perspectives on formal thought, and that each needs the other for an adequate account of the world.

In so far as contemporary science is essentially constructive, it lacks a non-constructive perspective on the phenomena it investigates. This is, I believe, intrinsic to science, and to the kind of civilization that emerges from the application of science to the economy (viz. industrial-technological civilization). By the constructive methods of science we can attain ever larger and ever more comprehensive conceptions of the universe — such as I described in my previous post, The Size of the World — but these constructive methods will never reach the infinite universe contemplated by the ancient Greeks.

How could the logical framework employed by a scientist have any effect over what they see in the heavens? Well, constructive science is logically incapable of formulating the idea of an infinite universe in any sense other than an Aristotelian potential infinite. No one can observe the infinite (in the philosophy of mathematics we say that the infinite is “unsurveyable”). And if you cannot produce observational evidence of the infinite, then you cannot formulate a falsifiable theory of an infinite universe. Thus the infinity of the world is, in effect, ruled out by our methods.

No one should be surprised at the direct impact the ethos of formal thought has a upon the natural sciences; one of the fundamental trends of the scientific revolution has been the mathematization of natural science, and one of the fundamental trends of mathematical rigor since the late nineteenth century has been the arithmetization of analysis, which has been taken as far as the logicization of mathematics. Logic and mathematics have been “finitized” and these finite formal methods have been employed in the rational reconstruction of the sciences.

I look forward to the day when the precision and rigor of formal methods employed in the natural sciences again includes infinitistic methods, and it once again becomes possible to formulate the thesis of the infinity of the world in science — and possible once again to see the world as infinite.

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Grand Strategy Annex

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Arthur C Clarke

Arthur C. Clarke is best remembered for this science fiction stories, but many of his dicta and aphorisms have become common currency and are quoted and repeated to the point that their connection to their source is sometimes lost. (Clarke’s thought ranged widely and, interestingly, Clarke identified himself as a logical positivist.) Recently I quoted one of Clarke’s well-known sayings in Happy Birthday Nicolaus Copernicus!, as follows:

“Two possibilities exist: either we are alone in the Universe or we are not. Both are equally terrifying.”

quoted in Visions: How Science Will Revolutionize the Twenty-First Century (1999) by Michio Kaku, p. 295

In so saying, Clarke asserted a particular case of what is known as the logical law (or principle) of the excluded middle, which is also known as tertium non datur: the idea that, given a proposition and its negation, either one or the other of them must be true. This is also expressed in propositional logic as “P or not-P” (“P v ~P”). The principle of tertium non datur is not to be confused with the principle of non-contradiction, which can be formulated as “~(P & ~P).”

Even stating tertium non datur is controversial, because there are narrowly logical formulations as well as ontological formulations of potentially much greater breadth. This, of course, is what makes the principle fascinating and gives it its philosophical depth. Moreover, the principle of the excluded middle is subtly distinct from the principle of bivalence, though the two usually work in conjunction. Whereas the law of the excluded middle states that of a proposition and its negation, one of the other must be true, the principle of bivalence states that there are only two propositional truth values: true and false.

To get started, here is the principle of the excluded middle as formulated in The Cambridge Dictionary of Philosophy edited by Robert Audi:

principle of excluded middle, the principle that the disjunction of any (significant) statement with its negation is always true; e.g., ‘Either there is a tree over 500 feet tall or it is not the case that there is such a tree’. The principle is often confused with the principle of bivalence.

THE CAMBRIDGE DICTIONARY OF PHILOSOPHY second edition, General Editor Robert Audi, 1999, p. 738

And to continue the Oxbridge axis, here is the formulation from Simon Blackburn’s The Oxford Dictionary of Philosophy:

excluded middle, principle (or law) of The logical law asserting that either p or not-p. It excludes middle cases such as propositions being half correct or more or less right. The principle directly asserting that each proposition is either true or false is properly called the law of bivalence.

The Oxford Dictionary of Philosophy, Simon Blackburn, Oxford University Press, 1996, p. 129

For more partisan formulations, we turn to other sources. Mario Bunge formulated a narrowly syntactical conception of the law of the excluded middle in his Dictionary of Philosophy, which is intended to embody a scientistic approach to philosophy:

EXCLUDED MIDDLE A logical truth or tautology in ordinary (classical) logic: For every proposition p, p v ~p.

Dictionary of Philosophy, Mario Bunge, Prometheus Books, 1999, p. 89

By way of contrast, in D. Q. McInerny’s Being Logical: A Guide to Good Thinking we find a strikingly ontological formulation of the law of the excluded middle:

“Between being and nonbeing there is no middle state. Something either exists or it does not exist; there is no halfway point between the two.”

D. Q. McInerny, Being Logical: A Guide to Good Thinking, Part Two, The Basic Principles of Logic, 1. First Principles, p. 26

What these diverse formulations bring out for us is the difficulty of separating logical laws of how formal systems are to be constructed from ontological laws about how the world is constructed, and in so bringing out this difficulty, they show us the relation between the law of the excluded middle and the principle of bivalence, since the logical intuition that there are only two possible truth values of any one proposition — true or false — is so closely tied to our logical intuition that, of these two values, one or the other (but not both, which qualification is the principle of non-contradiction) must hold for any given (meaningful) proposition.

The powerful thing about Clarke’s observation is that it appeals to this admixture of logical intuitions and empirical intuitions, and in so doing seems to say something very compelling. Indeed, since I am myself a realist, and I think it can be shown that there is a fact of the matter that makes propositions true or false, I think that Clarke not only said something powerful, he also said something true: either there are extraterrestrial intelligences or there are not. It is humbling to contemplate either possibility: ourselves utterly alone in a vast universe with no other intelligent species or civilizations, or some other alien intelligence out there somewhere, unknown to us at present, but waiting to be discovered — or to discover us.

alien excluded middle 2

Although these logical intuitions are powerful, and have shaped human thought from its earliest times to the present day, the law of the excluded middle has not gone unquestioned, and indeed Clarke’s formulation gives us a wonderful opportunity to explore the consequences of the difference between constructive and non-constructive reasoning in terms of a concrete example.

To formulate the existence or non-existence of extraterrestrials in the form of a logical law like the law of the excluded middle makes the implicit realism of Clarke’s formulation obvious as soon as we think of it in these terms. In imagining the possibilities of our cosmic isolation or an unknown alien presence our terror rests on our intuitive, visceral feeling of realism, which is as immediate to us as the intuitions rooted in our own experiences as bodies.

The constructivist (at least, most species of constructivist, but not necessarily all) must deny the validity of the teritum non datur formulation of the presence of extraterrestrials, and in so doing the constructivist must pretend that our visceral feelings of realism are misleading or false, or must simply deny that these feelings exist. None of these are encouraging strategies, especially if one is committed to understanding the world by getting to the bottom of things rather than denying that they exist. Not only I am a realist, but I also believe strongly in the attempt to do justice to our intuitions, something that I have described in two related posts, Doing Justice to Our Intuitions and How to Formulate a Philosophical Argument on Gut Instinct.

In P or not-P (as well as in subsequent posts concerned with constructivism, What is the relationship between constructive and non-constructive mathematics? Intuitively Clear Slippery Concepts, and Kantian Non-constructivism) I surveyed constructivist and non-constructivist views of tertium non datur and suggested that constructivists and non-constructivists need each other, as each represents a distinct point of view on formal thought. Formal thought is enriched by these diverse perspectives.

But whereas non-constructive thought, which is largely comprised of classical realism, can accept both the constructivist and non-constructivist point of view, the many varieties of constructivism usually explicitly deny the validity of non-constructive methods and seek to systematically limit themselves to constructive methods and constructive principles. Most famously, L. E. J. Brouwer (whom I have previously discussed in Saying, Showing, Constructing and One Hundred Years of Intuitionism and Formalism) formulated the philosophy of mathematics we now know as intuitionism, which is predicated upon the explicit denial of the law of the excluded middle. Brouwer, and those following him such as Heyting, sought to formulate mathematical and logic reasoning without the use of tertium non datur.

Brouwer and the intuitionists (at least as I interpret them) were primarily concerned to combat the growing influence of Cantor and his set theory in mathematics, which seemed to them to license forms of mathematical reasoning that had gone off the rails. Cantor had gone too far, and the intuitionists wanted to reign him in. They were concerned about making judgments about infinite totalities (in this case, sets with an infinite number of members), which the law of the excluded middle, when applied to the infinite, allows one to do. This seems to give us the power to make deductions about matters we cannot either conceive or even (as it is sometimes said) survey. “Surveyability” became a buzz word in the philosophy of mathematics after Wittgenstein began using it in his posthumously published Remarks on the Foundations of Mathematics. Although Wittgenstein was not himself an intuitionist sensu stricto, his work set the tone for constructivist philosophy of mathematics.

Given the intuitionist rejection of the law of the excluded middle, it is not correct to say that there either is intelligent alien life in the universe or there is not intelligent alien life in the universe; to meaningfully make this statement, one would need to actually observe (inspect, survey) all possible locations where such alien intelligence might reside, and only after seeing it for oneself can one legitimately claim that there is or is not alien intelligence in the universe. For am example closer to home, it has been said that an intuitionist will deny the truth of the statement “either it is raining or it is not raining” without looking out the window to check and see. This can strike one as merely perverse, but we must take the position seriously, as I will try to show with the next example.

The day before the Battle of Salamis, Aristotle might have said that there would be a sea battle tomorrow or there would not be a sea battle tomorrow, and in this case the first would have been true; on other days, the second would have been true.

The day before the Battle of Salamis, Aristotle might have said that there would be a sea battle tomorrow or there would not be a sea battle tomorrow, and in this case the first would have been true; on other days, the second would have been true.

Already in classical antiquity, Aristotle brought out a striking feature of the law of the excluded middle, in a puzzle sometimes known as the “sea battle tomorrow.” The idea is simple: either there will be a sea battle tomorrow, or there will not be a sea battle tomorrow. We may not know anything about this battle, and as of today we do not even know if it will take place, but we can nevertheless confidently assert that either it will take place or it will not take place. This is the law of the excluded middle as applied to future contingents.

One way to think of this odd consequence of the law of the excluded middle is that when it is projected beyond the immediate circumstances of our ability to ascertain its truth by observation it becomes problematic. This is why the intuitionists reject it. Aristotle extrapolated the law of the excluded middle to the future, but we could just as well extrapolate it into the past. Historians do this all the time (either Alexander cut the Gordian Knot or Alexander did not cut the Gordian Knot), but because of our strong intuitive sense of historical realism this does not feel as odd as asserting that something that hasn’t happened yet either will happen or will not happen.

In terms of Clarke’s dichotomy, we could reformulate Aristotle’s puzzle about the sea battle tomorrow in terms of the discovery of alien intelligence tomorrow: either we will receive an alien radio broadcast tomorrow, or we will not receive an alien broadcast tomorrow. There is no third possibility. One way or another, the realist says, one of these propositions is true, and one of them is false. We do not know, today, which one of them is true and which one of them is false, but that does not mean that they do no possess definite truth values. The intuitionist says that the assertion today that we will or will not receive an alien radio broadcast is meaningless until tomorrow comes and we turn on our radio receivers to listen.

The intuitionists thus have an answer to this puzzling paradox that remains a problem for the realist. This is definitely a philosophical virtue for intuitionism, but, like all virtues, it comes at a price. It is not a price I am willing to pay. This path can also lead us to determinism — assuming that all future contingents have a definite truth value implies that they are set in stone — but I am also not a determinist (as I discussed in The Denial of Freedom as a Philosophical Problem), and so this intersection of my realism with my libertarian free willist orientation leaves me with a problem that I am not yet prepared to resolve. But that’s what makes life interesting.

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Grand Strategy Annex

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In earlier posts to this forum I have discussed the dissatisfaction that comes from introducing an idea before one has the right name for it. An appropriate name will immediately communicate the intuitive content of the idea to the reader, as when I wrote about the civilization of the hand in contradistinction to the civilization of the mind, after having already sketched the idea in a previous post.

Again I find myself in the position of wanting to write about something for which I don’t yet have the perfect intuitive name, and I have even had to name this post “an unnamed principle and an unnamed fallacy” because I can’t even think of a mediocre name for the principle and its related fallacy.

In yesterday’s Defunct Ideas I argued that new ideas are always emerging in history (though they aren’t always being lost), and it isn’t too difficult to come up with a new idea if one has the knack for it. But most new ideas are pretty run-of-the-mill. One can always build on past ideas and add another brick to the growing structure of human knowledge.

That being said, it is only occasionally, in the midst of a lot of ideas of the middling sort, that one comes up with a really good idea. It is even more rare when one comes up with a truly fundamental idea. Formulating a logical fallacy that has not been noticed to date, despite at least twenty-five hundred years of cataloging fallacies would constitute a somewhat fundamental idea. As this is unlikely in the present context, the principle and the associated fallacy below have probably already been noticed and named by others long ago. If not, they should have been.

The principle is simply this: for any distinction that is made, there will be cases in which the distinction is problematic, but there will also be cases when the distinction is not problematic. The correlative unnamed fallacy is the failure to recognize this principle.

This unnamed principle is not the same as the principle of bivalence or the law of the excluded middle (tertium non datur), though any clear distinction depends, to a certain extent upon them. This unnamed principle is also not to be confused with a simple denial of clear cut distinctions. What I most want to highlight is that when someone points out there are gray areas that seem to elude classification by any clear cut distinction, this is sometimes used as a skeptical argument intended to undercut the possibility of making any distinctions whatsoever. The point is that the existence of gray areas and problematic cases does not address the other cases (possibly even the majority of the cases) for which the distinction isn’t in the least problematic.

Again: a distinction that that admits of problematic cases not clearly falling on one side of the distinction or the other, may yet have other cases that are clearly decided by the distinction in question. This might seem too obvious to mention, but distinctions that admit of problematic instances are often impugned and rejected for this reason. Admitting of no exceptions whatsoever is an unrealistic standard for a distinction.

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Grand Strategy Annex

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The arch-atheist Jean-Paul Sartre

Despite having posted on this twice recently in A Note on Sartre’s Atheism and More on Sartre’s Atheism, I haven’t yet finished with this (as though one could ever be finished with an idea!).

I have, in a couple of posts, quoted a line from Sartre’s “Existentialism is a Humanism” lecture that ends with I must confine myself to what I can see:

I do not know where the Russian revolution will lead. I can admire it and take it as an example in so far as it is evident, today, that the proletariat plays a part in Russia which it has attained in no other nation. But I cannot affirm that this will necessarily lead to the triumph of the proletariat: I must confine myself to what I can see.

For corroboration from a fellow Frenchman and a fellow novelist consider this from Balzac’s Louis Lambert (not his most admired novel, but perhaps his most philosophical novel), delivered by the novel’s protagonist:

“To think is to see,” he said one day, roused by one of our discussions on the principle of human organization. “All science rests on deduction, — a chink of vision by which we descend from cause to effect returning upward from effect to cause; or, in a broader sense, poetry, like every work of art, springs from a swift perception of things.”

Honoré de Balzac, Louis Lambert, translated by Katharine Prescott Wormeley, Boston: Roberts Brothers, 1889, p. 39

Fellow Frenchman and philosopher Descartes offers more than corroboration: he stands at the foundation of the tradition from which both Balzac and Sartre come. In his most systematic work, the Principles of Philosophy (Book I, ix), Descartes presents an all-encompassing conception of thought, as is appropriate for the philosopher who is the locus classicus of the cogito:

By the word thought, I understand all that which so takes place in us that we of ourselves are immediately conscious of it; and, accordingly, not only to understand (INTELLIGERE, ENTENDRE), to will (VELLE), to imagine (IMAGINARI), but even to perceive (SENTIRE, SENTIR), are here the same as to think (COGITARE, PENSER). For if I say, I see, or, I walk, therefore I am; and if I understand by vision or walking the act of my eyes or of my limbs, which is the work of the body, the conclusion is not absolutely certain, because, as is often the case in dreams, I may think that I see or walk, although I do not open my eyes or move from my place, and even, perhaps, although I have no body: but, if I mean the sensation itself, or consciousness of seeing or walking, the knowledge is manifestly certain, because it is then referred to the mind, which alone perceives or is conscious that it sees or walks.

On the one hand, one can view these accounts as tributes to the visible and the tangible, except that Descartes, who stands at the origin of the tradition, can in no way be assimilated to materialism. On the other hand, and more interestingly, all of these accounts can be understood as expressions of various degrees of constructivism — mostly unconsciously formulated constructivism, but nevertheless an awareness that our thought must be disciplined by experience in a rigorous way if it is not to go terribly wrong. This is also a Kantian orientation, as we observed in Temporal Illusions, and Kant is counted as an ancestor of contemporary constructivism.

Skeptics have always demanded that truths be exhibited. We saw this in our previous posts about Sartre’s atheism, taking Doubting Thomas as the paradigm of the skeptic, who must needs touch the wounds of Christ with his own hands before he will believe that it is the same Christ who was crucified and subsequently risen.

It is a feature of constructivist thought, and most especially intuitionism, to reject the law of logic that is called (in Latin) tertium non datur or the Law of the Excluded Middle (LEM, or just EM). This simply states that, of two contradictory propositions, one of them most be true (“P or not-P“). Intuitively, it seems eminently reasonable, except that we all know of instances in ordinary experience that cannot be adequately described in a black-or-white, yes-or-no formulation. Non-constructive reasoning makes unlimited use of the law of the excluded middle, and as a consequence holds that all propositions have definite truth values even if we haven’t yet determined the truth value or even if we can’t determine the truth value. This can lead to strange consequences, like the famous Aristotelian example of the sea fight tomorrow: either there will be a sea battle tomorrow or there will not be a sea battle tomorrow. We don’t know at present which is true, but if we accept the logic of non-constructive reasoning, we will acknowledge that one of these propositions is true while the other is false.

The law of the excluded middle implies the principle of bivalence — the principle that there are two and only two logical values, namely true and false — and bivalence in turn implies realism. Realism as a philosophical doctrine stands in opposition to constructivism. Plato is the most famous realist philosopher, and believed that all kinds of things were real that common sense and ordinary experience don’t think of as being “real,” while at the same time disbelieving in the reality of the material world. Thus Plato is something of an antithesis to the kind insistence upon the tangibility and visibility upon which the skeptic and the materialist rely.

It is interesting, then, in the context of Sartre’s atheism and his insistence upon relying upon the seen, which we have now come to recognize as a kind of constructivism, to contrast the very different viewpoint represented by William James. One of James’ most famous essays is “The Will to Believe” in which he lays down the criteria for legitimate belief even where sufficient evidence is lacking. William James offers, “a defence of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced.” Among the criteria that James invokes is when a choice is forced, which he describes like this:

…if I say to you: “Choose between going out with your umbrella or without it,” I do not offer you a genuine option, for it is not forced. You can easily avoid it by not going out at all. Similarly, if I say, “Either love me or hate me,” “Either call my theory true or call it false,” your option is avoidable. You may remain indifferent to me, neither loving nor hating, and you may decline to offer any judgment as to my theory. But if I say, “Either accept this truth or go without it,” I put on you a forced option, for there is no standing place outside of the alternative. Every dilemma based on a complete logical disjunction, with no possibility of not choosing, is an option of this forced kind.

Logical disjunction is another name used for the law of the excluded middle. Here James reveals himself as a realist, if not a Platonist, in matters of the spirit, just as we saw that Sartre revealed himself as a constructivist, if not an intuitionist, in matters of the spirit. The point I am making here is that this is not merely a difference of belief, but a difference in logic, and a difference in logic and reaches up into the ontology of each and informs an entire view of the world. People tend to think of logic, if they think of logic at all, as something recondite and removed from ordinary human experience, but this is not the case. Logic determines the relationship that we construct with the world, and it organizes how we see the world.

Nietzsche wrote in a famous line (or, perhaps I should say, a line that ought to be more famous than it perhaps is) that the nature and degree of an individual’s sexuality reaches into the highest pinnacles of his spirit. I agree with this, but I would add that the nature and kind of an individual’s logic — be it constructivist or non-constructivist — also reaches into the highest pinnacles of his spirit and indeed informs the world in which his spirit finds a home… or fails to find a home.

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