. . . "I have been speaking so far of liberal studies; but think how much
superfluous and unpractical matter the philosophers contain! Of their
own accord they also have descended to establishing nice divisions of
syllables, to determining the true meaning of conjunctions and
prepositions; they have been envious of the scholars, envious of the
mathematicians.
"They have taken over into their own art all the
superfluities of these other arts; the result is that they know more
about careful speaking than about careful living.
"Let me tell
you what evils are due to over-nice exactness, and what an enemy it is
of truth! Protagoras declares that one can take either side on any
question and debate it with equal success--even on this very question,
whether every subject can be debated from either point of view.
"Nausiphanes holds that in things which seem to exist, there is no
difference between existence and non-existence. Parmenides maintains that nothing exists of all this which seems to exist, except the universe alone.
Zeno of Elea removed all the difficulties by removing one; for he
declares that nothing exists. The Pyrrhonean, Megarian, Eretrian, and
Academic schools are all engaged in practically the same task; they have
introduced a new knowledge, non-knowledge.
"You may sweep all
these theories in with the superfluous troops of 'liberal' studies; the
one class of men give me a knowledge that will be of no use to me, the
other class do away with any hope of attaining knowledge.
"It is better,
of course, to know useless things than to know nothing. One set of
philosophers offers no light by which I may direct my gaze toward the
truth; the other digs out my very eyes and leaves me blind. If I cleave
to Protagoras, there is nothing in the scheme of nature that is not
doubtful; if I hold with Nausiphanes, I am sure only of this – that
everything is unsure; if with Parmenides, there is nothing except the
One; if with Zeno, there is not even the One." . . .
--Seneca the Younger, Moral Letters to Lucilius, 88 (tr Gummere)
I have to smile whenever I read this section of Letter 88, because you can change the names, and it sounds like he is describing the sad state of academic philosophy in our own time.
The Liberal Arts, in their study of the trivium (grammar, dialectic, rhetoric) and quadrivium (arithmetic, geometry, music, astronomy) were intended as the groundwork for the study of philosophy, the love of wisdom. And as the foundation was so poorly built, the house itself was crumbling.
We offer so many reasons why our world isn't quite as we would like it. We point to economic inequality, to social conflict, to political corruption. Yes indeed, to all three. But the root cause of all of these is that we do not encourage young people to love what is true, good, and beautiful. Instead, we tell them they must become rich, popular, and powerful. Any society will only be as good as the values it lives by.
At the last major academic conference I attended, and it was indeed my last, I suggested that we had distanced our thinking from reality, and that the effects were most measurable in how we were educating from the earliest age. I've always called it the problem of the three '-isms': skepticism, the denial that anything can really be known, subjectivism, the reduction of any truth to the self alone, and relativism, the claim that anything can be true.
I should have been prepared for it, but I was still taken aback by a question from one of the most esteemed Catholic philosophers in the country: "but isn't it terribly naïve to tell young people that there is such a thing as certainty? Of course we can talk about it logically, but real life doesn't admit of those distinctions."
Careful speaking, the love of language and terms for their own sake, has trumped careful living. Once I have blurred the distinction between the true and the false, between good and evil, I have negated the very measure of human life.
With Protagoras, Nausiphanes, Parmenides, or Zeno, with the schools of the Pyrrhoneans, Megarians, Eretrians, or
Academics, we either make knowledge so obscure as to be meaningless, or deny its very possibility entirely.
This isn't simply an academic problem, but a problem at the root of our souls. Where there is no commitment to what is real, but only to our own imaginings, there is no commitment to moral responsibility. That seems a rather convenient way to live. With Ivan, from The Brothers Karamazov, it asserts that "everything is permitted."
Truth, and the love of truth, get in the way of our posturing. Seneca saw the ignorance and vice of obscuring or denying what is real. Once we have neutered the liberal arts and philosophy, we have neutered our humanity. Let's not simply blame the academic philosophers, but let us blame ourselves for buying what they sell.
Written 1/2010
Building upon many years of privately shared thoughts on the real benefits of Stoic Philosophy, Liam Milburn eventually published a selection of Stoic passages that had helped him to live well. They were accompanied by some of his own personal reflections. This blog hopes to continue his mission of encouraging the wisdom of Stoicism in the exercise of everyday life. All the reflections are taken from his notes, from late 1992 to early 2017.
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