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Hiram K. Jones the Platonist

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HIRAM Kinnaird Jones, M.D. (1818−June 16, 1903) was an American physician and Platonist philosopher, greatly admired for his public spirit and personal character. He was born in Culpeper County, Virginia, Va., the son of Stephen Jones, a merchant and farmer, and Mildred Kinnaird. Dr. Jones’ paternal grandparents were natives of Wales and Scotland, the grandfather settling in Culpeper County in time to serve in the Revolutionary War under the direct command of George Washington.

Dr. Jones attended school in Missouri, where his family moved when he was young. Later he attended Illinois College at Jacksonville, Illinois, studying classics, medicine and law. He commenced medical practice at Troy, Missouri, then returned to Jacksonville, Illinois, where he remained.

In 1844, Dr. Jones was united in marriage with Elizabeth Orr, daughter of Judge Philip and Lucy Orr. Mrs. Jones was born December 24, 1824, and died August 30, 1891, being a woman of fine literary tastes and culture, and so perfectly adapted to her talented husband that their married life was very happy. They had no children.

In 1851 he was appointed Assistant Physician for the Illinois Hospital for the Insane, located at Jacksonville, and served as Acting Superintendent 1855, resigning the position to commence private practice. A dedicated and well-respected physician, Jones had an eclectic orientation which included homeopathy.

Dr. Jones not only achieved prominence as a medical practitioner, but he was one of the most public spirited men in Jacksonville, and sought to elevate the community, morally and intellectually. In 1860 Dr. Jones organized the Plato Club and was prominently identified with it during the thirty-six years of its existence. He founded the Jacksonville Historical Society, in 1884, and was its first president; the Literary Union (still active) in 1865, and the American Akademe, in 1883, of which he was also the first President.   Closely associated with fellow philosophers Thomas Moore Johnson and William Torrey Harris, he also contributed regularly to the philosophy journals The Platonist, Bibliotheca Platonica, and the Journal of Speculative Philosophy, and edited the Journal of the American Akademe.

He was an active Abolitionist, assisting with the Underground Railroad.

Jones made generous philanthropic contributions to his alma mater, Illinois College, including a beautiful library/chapel, the Jones Memorial Building, donated as a touching memorial to his talented wife.

He participated regularly in the famous Concord School of Philosophy, where for ten years he read his literary papers and received high praise from such men as Ralph Waldo Emerson, Bronson Alcott and Henry David Thoreau.

In the midst of his ceaseless activity, intellectual and professional, he found time to take extensive tours abroad, both for recreation and self-improvement. Twice he traveled to Europe, also visiting Egypt, Palestine and Syria. Upon his return home, by request of his fellow-citizens, he delivered most interesting talks on what he had seen and thought. His life was remarkably fertile in useful and elevating work.

Hiram K. Jones’ Writings and Lectures

  • Jones, Hiram K. On the Immortality of the Soul, Journal of Speculative Philosophy 9(1), 1875, 27−33.
  • Jones, Hiram K., and Sarah Denman. On Shakespeare’s Tempest. The Journal of Speculative Philosophy 9(3), 1875, pp. 293–299.
  • Jones, Hiram K. Personality and Individuality—The Outward and Inward, Journal of Speculative Philosophy 9(4), 1875, 438−439.
  • Jones, Hiram K. The Idea of the Venus. The Journal of Speculative Philosophy 10(1), 1876, pp. 48–52.
  • Jones, Hiram K. Philosophic Outlines—Cosmologic, Theologic, and Psychologic, Journal of Speculative Philosophy 14(4), 1880, 399−420.
  • Jones, Hiram K. The Eternity of the Soul: Its Pre-Existence, The Platonist 1 (5, 6, 7), 1881, 67−68.
  • Jones, Hiram K. The Education and Discipline of Man—The Uses of the World We Live In, The Platonist 1 (8, 9, 10), 1881, 117−122.
  • Jones, Hiram K. The Philosophy of Prayer and the Prayer Gauge, Journal of Speculative Philosophy, 16(1), 1882, 16−27.
  • Jones, Hiram K. Man: Spirit, Soul, Body, Journal of the American Akademe 1(1), 1884−85, 3−15.
  • Jones, Hiram K. Physical Evolution and the World We Live In, Journal of the American Akademe 2(1), 1885−86, 2−17.
  • Jones, Hiram K. Philosophy and Its Place in the Higher Education, Journal of the American Akademe 3(2), 1886−87, 29−45.
  • Jones, Hiram K. The Philosophy of Conscience, Journal of the American Akademe 4, 1887−88, 33−52.
  • Jones, Hiram K. Ideas, Bibliotheca Platonica 1(3), 1890, 192−215.
  • Jones, Hiram K. Key to Republic of Plato, Bibliotheca Platonica 1(4), 1890, 255−273.
  • Jones, Hiram K. Man and His Material Body, Journal of the American Akademe 5, 1890−91, 33−53.
  • Jones, Hiram K. The Philosophy of Religious Faith, Journal of the American Akademe 6, 1892−93, 193−200.

Concord School of Philosophy Lectures (Bridgman [1883] includes detailed summaries for Year 4)

Year 1 (1879)

  1. General content of the Platonic Philosophy.
  2. The Apology of Socrates.
  3. The Platonic idea of Church and State.
  4. The Immortality of the Soul.
  5. Reminiscence as related to the Pre-existence of the Soul.
  6. Pre-existence.
  7. The Human Body.
  8. The Republic.
  9. The Material Body.
  10. Education.

Year 2 (1880)

Five Lectures on The Platonic Philosophy, and five on Platonism in its Relation to Modern Civilization:

  1. Platonic Philosophy; Cosmologic and Theologic Outlines.
  2. The Platonic Psychology; The Daemon of Socrates.
  3. The Two Worlds, and the Twofold Consciousness; The Sensible and the Intelligible.
  4. The State and Church; Their Relations and Correlations.
  5. The Eternity of the Soul, and its Pre-existence.
  6. The Immortality and the Mortality of the Soul; Personality and Individuality; Metempsychosis.
  7. The Psychic Body and the Material Body of Man.
  8. Education and Discipline of Man; The Uses of the World we Live in.
  9. The Philosophy of Law.
  10. The Philosophy of Prayer, and the “Prayer Gauge.”

Year 3 (1881)

First Course, — The Platonic Philosophy:

  1. The Platonic Cosmology, Cosmogony, Physics and Metaphysics.
  2. Myth ; The Gods of the Greek Mythology; The Ideas and Principles of their Worship, Divine Providence, Free Will and Fate.
  3. Platonic Psychology. The Idea of Conscience; The Daemon of Socrates.
  4. The Eternity of the Soul, and its Pre-existence.
  5. The Immortality of the Soul, and the Mortality of the Soul; Personality and Individuality; Metempsychosis.

Second Course, — Platonism in its Relation to Modern Civilization.

  1. The Social Genesis; The Church and the State.
  2. The Education and Discipline of Man; The Uses of the World we Live in.
  3. The Psychic Body and the Material Body of Man; The Christian Resurrection.
  4. The Philosophy of Law.
  5. The Philosophy of Prayer, and the “Prayer Gauge.”

Year 4 (1882)

  • Premises, Predications and Outlines of Christian Philosophy, July 18 (summary in Bridgman, pp. 20−24).
  • Relation between Common Sense and Philosophy, July 24 (summary in Bridgman, pp. 74−76).
  • Relation between Science and Philosophy, July 25  (summary in Bridgman, pp. 79−81).
  • Relation between Experience and Philosophy, July 28  (summary in Bridgman, pp. 101−104).
  • Genesis of Maya, August 1 (summary in Bridgman, pp. 114−116).
  • Philosophy of Religion and the Law of the Supernatural, August 4 (summary in Bridgman, pp. 131−133).
  • Community of the Faiths and Worships of Mankind, August 8  (summary in Bridgman, pp. 144−147).
  • The Symposium, August 11 (summary in Bridgman, pp. 160−162).

References

Anderson, Paul Russell. Hiram K. Jones and Philosophy in Jacksonville. Journal of the Illinois State Historical Society (1908-1984), vol. 33, no. 4, 1940, pp. 478–520.

Anderson, Paul R. Platonism in the Midwest. Philadelphia: Temple University, 1963.

Bateman, Newton; ‎ Short,William F. Historical Encyclopedia Of Illinois & History of Morgan County IL. Munsell Publishing Company, Publishers, 1906. (article: JONES, Hiram Kinnaird, M. D.)

Bregman, Jay. The Neoplatonic Revival in North AmericaHermathena, no. 149, 1990, pp. 99–119.

Bridgman, Raymond L. Concord Lectures on Philosophy, 1882.  Cambridge, MA: Moses King, 1883.

Block, Lewis J. The Plato Club of Jacksonville.  The Platonist, vol. 1, nos. 5, 6 & 7 (June−Aug. 1881), pp. 84−85.

Jones, Hiram K. Key to the Republic of Plato. Bibliotheca Platonica, vol. 1, no. 4 (Nov.−Dec. 1890), pp. 255−273.

Pitner, T. J.; Black, C. E.; Norbury, F. P. Obituary: Dr. Hiram K. Jones. Illinois Medical Journal, vol. 5 (June 1903−May 1904), pp. 173−174.

Pontiac, Ronnie. The Platonist on Sunset Blvd: Part 1: Hiram K. Jones the Western Wonder. Newtopia Magazine. January 15, 2013.

Copyright (c) John Uebersax, 2017.

Written by John Uebersax

July 11, 2017 at 4:33 pm

The Emersonian ‘Universal Mind’ and Its Vital Importance

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Emerson_older

IT SEEMS I’m always trying to get people to read Emerson. Why? Because I’m convinced his writings contain solutions to many of today’s urgent social problems.

Perhaps Emerson’s most important contribution is a concept that he refers to throughout his works, calling various names, but most often Universal Mind. This term invites a number of unintended meanings, tending to obscure Emerson’s important message.

Universal Mind may at first glance seem a vague, new-agey reference to some cosmic super-intelligence, but that’s not what Emerson means.. The concept is more commonplace, down-to-earth and practical. It could perhaps better be called the Human Nature, Universal Human Nature, or Man. For now, though, I’ll stick with Emerson’s term, but put it in italics instead of capital letters to demystify it. What, then, does Emerson mean by the universal mind of humanity?

It is, basically, all human beings share a common repertoire of mental abilities. Just as insects or lizards of a particular species share a common natural endowment of behavioral instincts, so all humans have a common natural set of mental skills, aptitudes, and concepts. (In fact, sometimes uses the word Instinct instead of universal mind.)

For example, consider a basic axiom of plane geometry: that two parallel lines never intersect. Once this was explained to you in high school, at which point you said, “Oh, I see that. It’s common sense.” This is the Emersonian universal mind in action. Every other geometry student has the same response. The ability to ‘see’ this is or ‘get it’ part of our common mental ability as human beings.

And the same can be said of hundreds, thousands, or more particular elements of human knowledge. These cover many different domains, including basic principles of mathematics and logic, artistic and aesthetic judgments (all human beings admire a beautiful sunset, all see the Taj Mahal as sublime and beautiful), moral principles (what is just or fair?), and religion (e.g., that God exists and deserves our thanks and praise.)

By the universal mind, then, Emerson merely means that plain fact that all or virtually all members of the human race share a vast repertoire of common mental abilities, concepts, judgments, and so on. This is not wild metaphysical speculation. It is an empirically obvious fact. Without this implied assumption of universal mind, for example, criminal laws and courts would be pointless. The mere fact that we hold people accountable for criminal misdeeds implies a shared set of assumptions about right and wrong, accountability for ones actions, etc.

Now it is true that one may, if one wants, elaborate the principle of a universal human mind and add all sorts of metaphysical speculations. Some do. They see this universal mind as deriving from the principle of all men being made in God’s image and likeness. These are important considerations, but they are, in a sense, secondary ones. More important is that is, it is important that all people — theists and atheists, metaphysicians and empiricists alike — can agree on the existence of the universal human character. Said another way, it is vital that we not let disagreements over metaphysics obscure or distract us from this more important consensus that there is a universal man or universal mind.

Why? Because this concept — something we all assume implicitly — has been insufficiently examined and developed at a collective level. It needs to become a topic of public discourse and scientific study, because its implications are enormous. We’ve only just begun this work as a species, as evidenced by the fact that we as yet haven’t even agreed even on a term! It’s always been with us, but only lately have be become fully aware of it. This realization is a milestone in the evolution of human consciousness and society.

Maybe I’ll write a followup that discusses the specific ways in which this concept, fully developed, may advantageously affect our current social conditions. For now I’ll simply list a few relevant categories where it applies:

Human Dignity. Each person has vast potential and therefore vast dignity. Each carries, as it were, the wisdom and the sum of potential scientific, artistic, moral, and religious capabilities of the entire species. Any person has the innate hardware, and with just a little training could learn to discern the technical and aesthetic difference between a Botticelli painting from a Raphael, a Rembrandt from a Rubens. Each human being is sensitive to the difference between a Mozart piano sonata and one by Beethoven. And so in Science. Any person could understand the Theory of Relativity suitably explained. Or differential equations. Or the physics of black holes.

Consider this thought experiment. If the human race made itself extinct, but aliens rescued one survivor, that one person could be taught, almost by reading alone, to recover the sum of all scientific, moral, and artistic insights of the species! The entirety of our collective abilities would live on in one person. And, more, that would be true regardless of which person were the survivor. So much is the vast ability and dignity of each human being.

Education. It exceeds what we currently know to assert that all possible concepts already exist fully developed, though latent, in each person. But we can assert that all human beings are hard-wired in certain ways to enable to form these concepts when supplied with suitable data. In either case, the implication is that education does not instill knowledge, so much as elicits the pre-existing aptitudes. Further, in keeping with the preceding point, the universal mind means that no person is limited in their ability to learn. Each person is a Genius. We should do our utmost to make this potentiality a fact for as many as possible. Education should be lifelong, not something relegated to the first 18 years of life.

Arts are not the peculiar luxury of the elite upper class. Shakespeare, Mozart, and Raphael are the common heritage of all. We need to take much more seriously the basic human right to have each ones divine artistic nature flower.

Economics. Today economics has become the main frame of reference for conceptualizing all human progress. We must rethink this, and give greater allowance for seeing the flourishing of the universal man as our goal. Nobody can be happy with vast potentials unfulfilled. It is not the way of nature. We must get it clear in our thinking, individually and collectively, that the business of society is to empower the individual.

Social discourse. All solutions to social ills already exist latent in Man’s heart. The phrase ‘common dreams’ is more than a euphemism. We do have common ideals, great ones. Our social discourse should aim for mutual insight and self-discovery. Answers are within: one’s within oneself; but also, because of the universal mind, ones within the other as well.  Instead of argument and debate we should aim for dialectic: a joint uncovering of ideals and guiding principles and raising of consciousness.

Government. To much of modern political philosophy assumes the principle of nanny government. People are wiser than governments. We should insist that the first priority of government is to make itself unnecessary. Liberate the universal man — the ultimate moral force on earth — and see how much things improve without government intervention!

Foreign policy. All men are at the core alike. All respond to the same appeals to Reason and Morals. All have equal worth and dignity. All are designed for cooperation, friendship, and love. Any foreign policy which denies these realities does not conform with nature and cannot succeed.

As noted, Emerson’s discussion of the universal mind is found scattered throughout his works. Emerson was not systematic, but nevertheless his message comes across very clear. Some of his works most relevant this theme are Self Reliance, Intellect and Art (Essays, First Series), The Poet and Politics (Essays, Second Series), and Genius and Religion (Early Lectures).

First draft

References

Emerson, Ralph Waldo. Complete Works of Ralph Waldo Emerson, Centenary Edition. Ed. Edward Waldo Emerson. Boston, 1903–1904.
Online edition (UMich): http://quod.lib.umich.edu/e/emerson/

Emerson, Ralph Waldo. The Early Lectures of Ralph Waldo Emerson, Volume 2. Ed. Stephen E. Whicher and Robert E. Spiller. Cambridge, MA, 1964.
http://books.google.com/books?id=F4Xfp8HbfxIC<a?

Divided We Fall

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Divided_we_fall

HERE’s my take on the ‘state of the union’ as we appear to be headed towards another 10 years (at least) of war: Our domestic politics is nothing more than a lot of highly circumscribed but fierce battles being fought by indignant special interests, and equally indignant groups that oppose them: gay marriage, Obama-care, fracking, etc.

Now if I were gay, sick and poor, living amidst fracking, etc., no doubt I would have similarly strong feelings about these issues. That’s normal human nature. And all of these are, in any case, legitimate social issues we should be trying to address. BUT the reality is that we are ALL being hurt MORE by having a failed society generally than by any one of these issues, or even by all of them put together!

It’s a matter of priorities. Things will get worse for everyone UNTIL more people place social unity and the ‘bonds of mutual affection’ AHEAD of these more limited interests.

“I demand gay marriage! And immediately! And everything else must come to a standstill until I’m satisfied!”
Why?
“Because I want my rights!”
Why?
“Because I deserve to be happy!”
Certainly. But would having gay marriage, but all other conditions unchanged, produce happiness?
“Well, I might be happier, relatively!”
Would it reduce the cost of living, create more jobs, end war, cure cancer, solve the environmental catastrophe, improve schools?
“No.”
Would you be happy, gaily married, if all these other problems remain unsolved; or would it be more likely you’d experience the same ambient level of unhappiness, malaise, discontent, poverty, frustration, ill-health, stress, pessimism, and near-despair as those who are heterosexually married or single evidently experience today?
“In honesty, the latter.”
Another question. Which would be better? (1) To substitute “civil union with the same rights as marriage” for “gay marriage” as an acceptable, if perhaps temporary, compromise, but with the results of achieving national unity and ending war; or (2) to have “gay marriage”, disunity, and perpetual war?
“The former, of course.”
Can we end war, or solve any of the other desperately urgent social problems already mentioned, without greater social unity?
“It would seem most unlikely.”
But if we were to achieve social unity, would it be likely we could solve these problems?
“There’s a good chance.”
And is it *possible* to achieve social unity?
“I don’t see why not. It seems in human nature to do so.”
If everyone placed as their *highest* social priority the achievement of unity, without abandoning their commitment to their individual interests, do you think it could happen?
“Seems likely.”
“Yet I must ask: why do you choose gay marriage as your example to illustrate this principle?”
Partly the choice is arbitrary. And partly because it seems to me that, unlike these other issues, the whole essence of “gayness” involves love and affection; so that, on the assumption that gay people have love and affection more salient in their minds generally, they should more readily grasp the importance of unitive, communal love.

united-we-stand~ * ~

What is American Transcendentalism?

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EmersonThoreau2

Bottom line. The core tenets of American Transcendentalism: (1) human beings have a higher, spiritual nature; (2) all people have common, innate Ideals (what things are True, Beautiful, Just, and Good?) and this is of vast importance for society; (3) life has definite moral meaning; (4) Nature can help connect us with God and with our own higher nature; and (5) we have supra-rational forms of knowledge: intuition, Conscience, higher Reason, inspiration, and creative imagination.  Transcendentalism is a development of the Western intellectual tradition (Plato, Socrates, etc.), and places considerable emphasis on intellectual and moral self-culture.  (Just walking around in the woods is not Transcendentalism!)  Transcendentalism per se is compatible with Christianity, and there were in fact many Christian Transcendentalists.

I’ve written this because I take pity on the many college students who struggle each year with the obligatory English term paper on American Transcendentalism.  I’m also motivated by the belief that, when your generation or a later one is ready for the challenge, it will find in Transcendentalist writings a well-developed ideology for changing the corporatist/globalist/materialistic status quo.

Transcendentalism might seem virtually incomprehensible, but it’s actually very common-sense.  The difficulty is precisely that it conflicts with the received opinions and disordered thought patterns of modern culture.  In other words, the irony is that Transcendentalism, as taught and written about today in the modern academic establishment, is presented through the lens of the very materialistic values it opposed!  The inevitable result is a selective, distorted, revisionist, and confused picture. The aim here is so supply a more accurate portrayal.

1. Transcendentalism was an explicit reaction against the modern rationalism of philosophers like John Locke and Thomas Hobbes. The effect of these rationalist philosophies was to deny that human beings had innate knowledge and Higher Reason (or Conscience), and that people were divine — made in the ‘image and likeness of God.’ In short, rationalism led to materialism and loss of higher values.

2. The rationalist philosophy came just at the time of the Industrial Revolution. Rationalism, by denying transcendent values, justified reducing society to a vast a system of factories and banks where man is nothing but a cog in a machine. By claiming that man is merely a material creature (i.e., a machine himself), rationalism led to all the abuses of a radically commercial society. The social problems of modernity we see today actually began around 1790 in Europe and America. The Transcendentalists (and their allies, the Romanticists) understood this problem and tried to counter it.

3. American Transcendentalism was a revival of the Platonic heritage of the Renaissance. Transcendentalism, Emerson, is heavily indebted to Platonism and Neoplatonism, and the Greek tradition generally (Emerson tutored in Greek; Thoreau translated Aeschylus!)  Modern scholars have strangely lost sight of this. Instead, it became trendy in the 20th century to see Eastern (Indian and Persian) religions as dominant influences on American Transcendentalism. Eastern religions had a little effect, but nowhere near as much as Platonism. In short: Transcendentalism is a continuation and extension of a long-standing Western tradition in philosophy and religion.

One important part of this is the Platonic notion of innate ideas.  Locke denied that human beings have innate ideas (tabula rasa), and his view dominated Enlightenment-era thinking.  Kant, however, disproved Locke: he showed that our minds are so constructed as to see reality only in terms of pre-existing categories, rules, principles, and relationships.  For example, we automatically see the world in moral terms, e.g., constantly evaluating ourselves, other people, and events as good or bad, right or wrong, just or unjust.  It’s innate, part of our nature.

Kant’s rejection of Locke’s rationalism generated considerable excitement in Europe and America.  American Transcendentalism took this new enthusiasm for Kant, and blended it with earlier, traditional Platonist and Neoplatonist concepts.  Plato, of course, is most famous for his Theory of Forms (Forms = Ideals).  For example, he postulated that all human beings have common, innate Ideals concerning the nature of the True, the Beautiful, the Just, and the Good.

From this it’s just a short step to Emerson’s concept of genius and art (see Emerson’s essays, ‘Self-Reliance‘, ‘Plato‘, and ‘Shakespeare‘): Each of us has the full repertoire of intellectual, moral, and aesthetic abilities characteristic of our species.  For example, each person can look at a great work of art or wonder of nature and experience a sense of profound beauty or awe.  We are all, in short, geniuses by nature.  It’s just a question of accessing our latent abilities.  Any thought or insight that any great person has ever had, you can have too!  You have all the innate equipment necessary.  What makes great creative geniuses different is only that they are better able to access and communicate these innate ideas.

This is an immensely important concept, and it leads to an new vision of what human society can and should be:  a community of divine individuals (“gods in ruins”, as Emerson put it), who are helping each other towards self-realization. Sometimes, because of Thoreau’s reclusive reputation and Emerson’s essay, ‘Self Reliance’ (or, rather, its title), people get the impression that Transcendentalism was only about individualism, and that it denigrated society.  But, as explained there, that isn’t so.  Note that Transcendentalism itself only developed within a community of like-minded individuals.

It also means that, despite the incessant, distorting propaganda of governments and the materialistic status quo, we all have an innate idea (or Ideal) of what a true, just, beautiful, and good society should and can be.  If we trusted our natural inclinations, and, trusted that everybody else has these same natural inclinations, we might produce a more natural, harmonious society.

4. An example of the Platonist roots of American Transcendentalism is in the constant emphasis of the latter on self-development. The ancient principle, ‘know thyself’, is strongly emphasized. One implication of self-reliance is that you must take the initiative in developing your soul: your moral and intellectual nature. A representative example of this is the book on self-culture by James Freeman Clarke.  Modern self-help/pop-psychology literature, lacking a moral focus, is greatly inferior to Transcendentalist writings on self-culture.

5. Another major root of American Transcendentalism was New England Unitarianism. The wellspring of this influence was William Ellery Channing, a mentor of Emerson, and prominent teacher, minister, and lecturer at the time. Two of Channing’s more famous essays/speeches are Likeness to God and Self-Culture.

6. Another way of looking at American Transcendentalism is that it expresses what has been called the perennial philosophy — a set of core religious and philosophical ideas that crop up again and again across cultures and throughout history. These core principles include:

  1. The existence of an all-powerful and loving God
  2. Immortality of the human soul
  3. Human beings made in God’s image, and progress by becoming gradually more ‘divine’
  4. Human beings have higher cognitive powers: Wisdom, Conscience, Genius.
  5. Providence: God shapes and plans everything.
  6. Happiness comes from subordinating our own will (ego) to God’s will, putting us into a ‘flow’ state.
  7. And from moral development (virtue ethics)
  8. All reality (our souls and the natural world) are harmonized, because all are controlled by God’s will into a unity.
  9. Everything that does happen, happens for a reason. Life is a continuing moral lesson.

This perennial philosophy recurs throughout the history of Western civilization as an antagonist to materialism. In modern times Locke and Hobbes express the materialist philosophy. In ancient times the Epicureans similarly advanced a materialist philosophy in contrast with the transcendent philosophies of Platonism and Stoicism.

So there is a kind of Hegelian dialectic (i.e., thesisantithesissynthesis process) in history between materialism and transcendentalism. For this reason, the principles of American Transcendentalism will again come to the cultural forefront eventually. Indeed, it may be necessary if modern culture is to avoid worsening crises.

Emerson and Thoreau are literally our ‘tribal’ ancestors, speaking to us with inspired wisdom for the preservation, advancement, and evolution of our culture.

7. American Transcendentalism anticipated 20th century humanistic psychology (e.g., the theories of Abraham Maslow) and modern positive psychology.  However it is more inclusive than either of these two in its recognition of man’s higher, transcendental nature: man’s spiritual, moral, philosophical, intellectual, and creative elements.  The paradox (and failure) of modern positive psychology is precisely that it cannot extricate itself from its underpinnings in materialist/rationalist philosophy.

8. With these great ideas, why didn’t Transcendentalism continue as a major cultural force?  Partly the answer has to do with the dialectical process referred to above.  In the struggle between materialism and transcendentalism, things go back and forth, hopefully always working towards an improved synthesis (i.e., not so much a circular but a spiral process).

In addition, two specific factors contributed to a receding of American Transcendentalism.  One was Darwinism, which dealt a tremendous blow to religious thought in the 19th century.  Religious thinkers at that time simply weren’t able to understand that science and religion are compatible. People began to doubt the validity of religion and to resign themselves to the unappealing possibility that we are nothing but intelligent apes.  The second blow, perhaps much greater, was the American Civil War.  Besides disrupting American society and culture generally, the Civil War represented a triumph of a newly emerging materialistic progressivism over the more spiritual and refined Transcendentalism (which sought progress by reforming man’s soul, not civil institutions).  The high ideals of the Transcendental movement were co-opted by militant reformers, and this problem is still with us.  Modern progressives see themselves as the inheritors of Transcendentalist Idealism, but are in reality radically materialistic in values and methods!

9. A frequent criticism of American Transcendentalism is that it lacks a theory of evil: a nice philosophy for sunny days, not much help with life’s crosses and tempests.

10. Emerson resigned his post as a Christian minister over doctrinal issues, but arguably remained what might be called culturally Christian.  There were many Christian transcendentalists (e.g., Theodore Parker, Henry Hedge, James Freeman Clarke, James Marsh, Caleb Sprague Henry). Orestes Brownson (and some others) eventually converted to Roman Catholicism.

11. This brings us to what transcendental means. In fact, it has a whole range of meanings — it’s something of an umbrella term. At the most general level, transcendentalism supposes that human beings do have a higher nature (see above).

Technically, there is an important distinction between the words ‘transcendental’ and ‘transcendent’ (although in practice they are sometimes used interchangeably).  ‘Transcendent’ is a broad term that can mean almost anything higher or above (e.g., God, spirituality, etc.).  ‘Transcendental’ refers to the fact that, when we, say, look out and perceive the world, our actual mental experience is being filtered or conditioned.  By analogy, if we watch television, all we see are the images on the screen — not the inner circuitry of the television set that produces the images.  The part of ourselves that filters, conditions, and produces of our mental experience is, arguably, more our ‘real self’ than our experience itself — this could be called our transcendental nature or transcendental apparatus.  What it actually is, however, is a mystery, since we don’t experience it directly.  Emerson was content to simply accept our transcendental nature as part of Nature, generally.

On the other hand, ‘transcendental’ could also be understood merely as an adjectival form of the word ‘transcendent’.  Thus to some extent the two terms are hopelessly confounded and we cannot insist too strongly on a definite or consistent definition.

12. Historically, the term was borrowed from the transcendental philosophy of the German philosopher, Immanuel Kant. Kant developed his philosophy in opposition to the British empiricists (Locke, Hume).  Kant’s philosophy generated a great deal excitement, first in Europe. In particular, two new transcendentalist movements — one in France (Victor Cousin) and one in England (Coleridge and Wordsworth) — emerged.   These movements were broadly aligned with the spirit of Kant (e.g.,. rejection of Locke), but were distinct in their ideas. English transcendentalism was (1) more Platonic (see below), and (2) more Romantic.

American Transcendentalism was aware of Kant, but it was much more closely aligned with some of Kant’s German followers (e.g., Schelling), and English transcendentalism (e.g., Coleridge).

An excellent book about Transcendentalism written by a Transcendentalist is O. B. Frothingham, Transcendentalism in New England (1876).   I also recommend the chapter by Howe (2009) shown in the references below.

Here is a related paper on materialist vs. transcendentalist values in modern higher education.

Transcendentalist Works

Websites

Books/Chapters/Papers

 

 

 

 

 

 

 

 

 

Hamlet’s Soliloquy in Modern Vernacular (Humor)

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hip_hamlet

Oxbridge University Press is pleased to announce our new Shakespeare Today® series. Our aim is to eliminate all the awkward and pretentious Elizabethan English that makes the bard virtually impossible for modern college students, especially those who’ve been educated in American secondary schools, to read. After all, did Shakespeare’s original groundling Globe Theater hoi polloi audience  London’s fishmongers, shop-keepers, and chimney-sweeps  need dictionaries to look up all those weird words? Did they have to ponder over the complicated sentence constructions? No, it was ordinary language to them. We think it’s in the true spirit of Shakespeare to translate his works into a modern vernacular that today’s semi-literate readers can relate to.

Please enjoy the following sample from our edition of Hamlet, which shows Shakespeare’s original wording followed by our clear, modernized version:

To be, or not to be: that is the question:

Should I just stick my head in an oven?

Whether ’tis nobler in the mind

I mean, is it better, brainwise,

to suffer the slings and arrows of outrageous fortune,

to put up with the bullets and missiles of a hypothetical personified power that unpredictably determines events,

Or to take arms against a sea of troubles, and by opposing end them?

Or instead to get a bunch of weapons and fight back like Rambo?

To die: to sleep; no more;

Death is sleep.

And, by a sleep to say we end the heart-ache

A sleep where we end acute symptoms of coronary artery disease,

and the thousand natural shocks

and the large number — probably not less than 800 (or else we’d say ‘hundreds’), or more than 1999 (i.e., ‘thousands’), and not astronomical (e.g., ‘millions)’ — of annoyances

that flesh is heir to,

that our bodies are genetically programmed for.

’tis a consummation devoutly to be wish’d.

Cool!

To die, to sleep;

Recap: death is sleep.

 To sleep: perchance to dream:

Wait a second — when you sleep, you dream.

 Ay, there’s the rub;

Shit!

 For in that sleep of death what dreams may come

Who knows what lousy dreams there are

 when we have shuffled off this mortal coil,

once we’ve wriggled out of our skin like a snake or frog?

 Must give us pause.

Better slow down, dude.

 There’s the respect that makes calamity of so long life;

That’s why we take all this bullsh*t.

 For who would bear the whips and scorns of time,

For who’d put up with letting time first spank and then look down its nose at us,

the oppressor’s wrong,

or bosses,

the proud man’s contumely.

being harangued by a**holes,

the pangs of dispriz’d love,

feeling crappy because your girlfriend or boyfriend dumps you,

the insolence of office,

diplomats who double-park but don’t get tickets,

the law’s delay,

cops never being there when you need them,

and the spurns that patient merit of the unworthy takes,

and bad people pushing you around, no matter how many patience points you’ve earned,

When he himself might his quietus make with a bare bodkin?

when he could make it all go away with an awl, or a stiletto-shaped steel hairpin, or, by extension, any dagger or dagger-like object?

Who would fardels bear,

Who’d carry piles of sticks around on their backs,

 To grunt and sweat under a weary life,

To perspire and make pig-like noises when really tired?

But that the dread of something after death,

If we didn’t get nauseous thinking how it could actually be worse

The undiscover’d country from whose bourn no traveler returns,

beyond the boundaries of that place for which Travelocity only sells one-way tickets?

puzzles the will,

It makes us give up and look for the answers at the bottom of the page,

And makes us rather bear those ills we have than fly to others that we know not of?

And ask like “Why fly to Rio, only to get kidnapped there or worse?”

Thus conscience does make cowards of us all;

Thus, either (1) a socially-conditioned mental function that inhibits expression of natural instincts, or (2) an innate moral faculty which some associate with the ‘image and likeness’ of God, makes us all chicken.

And thus the native hue of resolution

And the red face we get, like an indigenous person, when we’re fired up and rarin’ to go

is sicklied o’er with the pale cast of thought,

is plastered over the sick look of someone who thinks too much.

shakespeare for dummies

Written by John Uebersax

October 4, 2014 at 8:46 pm

End Diploma Discrimination!

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Wherever I go in California these days I meet young people who either can’t afford to attend college, so they don’t, or else are going to college and taking out huge student loans. (I don’t know which group I feel more sorry for, though I think the first group are smarter.)

The thing is, none of this is necessary. The problem, of course, is the unrealistic and outrageously high tuitions at colleges and universities today. And while I’m scarcely a knee-jerk ‘free market solves all’ libertarian, in this case I think the principle applies. The reason tuitions are so high is because we have a closed system, a monopoly of players in collusion who control higher education. The racket works like this:

  1. Universities convince people that they need a diploma to get a job.
  2. Employers collude with universities, so that they do in fact require diplomas.
  3. Further add the requirement that the diploma must be granted by an accredited university.
  4. Control which colleges and universities get accredited and which don’t, thereby limiting competition. In particular, make the accreditation process so expensive that small independent colleges are excluded.

The net result is that the service (education) becomes virtually mandatory, but only members of the monopoly can supply the service. Consequently the members of the monopoly can charge (or extort) unrealistically high tuitions and get away with it.

So there are two related problems that go into making higher education a monopoly: accreditation, and the use of diplomas. My proposal is that we should seriously consider eliminating both. By eliminating accreditation we would open the marketplace to free competition, the result being lower prices. By eliminating diplomas, at least at the undergraduate level, we would teach people because they want to learn, not because they want a piece of paper.

What is the rational basis for accreditation? One can see why, perhaps, we should require physicians to be licensed — we don’t want quacks endangering the lives of unsuspecting patients. But do students need to be protected from ‘incompetent’ colleges? Can’t we let students themselves decide which colleges are supplying adequate service?

Consider the power of consumer choice in other areas. Does a hamburger chain need to be accredited, or can it just sell hamburgers, competing with other chains, succeeding if it satisfies customers and failing if it doesn’t? Do you check to see where your car mechanic is trained before doing business? Or do you choose based on demonstrated skill and reasonable price? If you can make your own choice of mechanics, restaurants, and movies, why are you deemed incapable of discriminating between excellent and lousy colleges? Why do you need an accreditation organization to do this for you?

Let’s look at another reason people claim to need accreditation: to control admission to professional and graduate schools. So accredited doctoral programs require bachelor’s or master’s degrees from accredited universities so they can turn out PhD’s qualified to teach at accredited universities. It is egregiously self-serving.

I hate to disappoint my fellow academicians, but I have a little confession to make. I went through a fully accredited PhD program. But the truth is that I learned almost nothing in my classes. There were a few good professors, but more often than not they were pompous bores. What I did learn I mainly learned by checking statistics books out of the library and reading in my own time. I taught myself Fortran, developed skill as a programmer, and wrote statistics and simulation programs. That was how I got my education. And I could have done just as well at an unaccredited university — or for that matter, if supplied only with a library pass and computer account.

It surprises me that people aren’t challenging employer diploma discrimination in court. It is a flagrant injustice, if not a clear-cut abuse of civil rights. Take two identical twins. Send one to an accredited university for four years, give the other a computer and internet access. Let them both read the same books and articles. Let one attend in-person lectures, let the other buy lectures from The Teaching Company. After four years you will likely find two equally well educated people. Then have them both send job applications to the same company. The non-degreed twin won’t even be granted an interview; his or her resume won’t be read or sent out of the HR department. Does anybody seriously believe that is legal?

It amazes me that so much interest and energy gather around an issue like gay marriage equity, while everybody sits silently and tolerates diploma discrimination, which is arguably much more serious, because it amounts to rich vs. poor discrimination, unmitigated elitism, and exploitation.

White Paper: Materialism, Idealism, and Higher Education in California

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I’ve just completed a new White Paper on public higher education policy in California.  Here is an abstract:

For the last 50 years, a belief that building a robust and competitive state economy should predominate California’s public higher education goals has become increasingly prevalent, and today it is taken as an unchallenged assumption. This White Paper emphatically rejects that assumption, and argues that broader cultural and social goals are of equal, if not greater importance for Californians’ well-being than purely economic ones; and that to achieve these broader social goals we must place more emphasis on humanities and the classical model of liberal education.

A more detailed Executive Summary is included with the paper.   You can download a copy to read here, at the Californians for Higher Education Reform website.