"Not only is there no such ground that we can find: if it were found, we are
not the absolute beings to go stand on it. The search for absolute truths is
doomed both by the lack of a more absolute standard by which we could
recognise an absolute truth, and by our own conditionality as knowers."
Dear Sen,
RE:
> If truth is standpoint or culture dependent, how can you say this?
> What neutral Archimedean standpoint allows you to judge what is 'true'
> in a culture or not?
You write,
"There is no such standpoint, and I never claimed to have one : the
neutral archimedean standpoint is like unicorns, it is only found in
fiction, bad philosophies and the various absolutising "isms" that
plagued the modern age."
You most certainly have claimed to possess an Archimedean standpoint. Let me
remind you of what you wrote,
" [1] Not only is there no such ground that we can find: [2]if it were
found, we are not the absolute beings to go stand on it. [3] The search for
absolute truths is doomed both by the lack of a more absolute standard by
which we could recognise an absolute truth, and by our own conditionality as
knowers."
All of the previous statements implicitly assume that you possess an
Archimedean standpoint that lets you make no less than 3 unconditional
statements that hold true across all possible standpoints. That is exactly
what an Archimedean standpoint does.
Once again you are caught in the relativist trap of self-refutation and
self-undermining.
Relativism only lets you say "*From my point of view at the current time*,
"not only is there no such ground . . . etc" Otherwise, what you claim is
true only within your particular context. However, that is a far more
limited claim than the one you actually make.
You write,
"The people in a context (which may be historical, cultural, or for
instance scientific, arithmetic, religious, etc) judge truth in that
context according to rules inherent in the context itself. The
epistemological rules are not absolute and a-contextual, they derive
from the realities of the context in which they are known."
Here again, your unconditional claims of knowing a truth that holds across
all contexts (i.e. universal truth) implicitly assumes an Archimedean
standpoint from which to make such claims. Otherwise, what you claim is true
only within your particular context.
You also assume that because some "epistemological rules" are context
dependent, all are - and this is patently not the case. The law of
non-contradiction for example holds in all cultures at all times.
What you are stating here also illustrates the context determinism inherent
in relativism. In this view, the individual is not free to break through the
contextual rules and "investigate the truth for himself"; he is stuck in
whatever rules the context provides.
In the Sermon on the Art of Governance, Abdu'l-Baha explains:
"These rules and relationships that comprise the foundation for the
edifice of happiness, and are the medium of grace, are the religious
law and a social system. These are the guardian of prosperity, the
guarantor of good repute, the preserver of human life. If you study
the matter in detail, and look with a discerning eye, it will be
evident that the religious law and social system are necessary
relationships that **derive from** the realities of things. If it was
not so, there could be no order in collective life, no reason for
tranquillity, and no happiness for human society. For the collective
condition is analogous to a human person. Because it has been
composed from individual substances and diverse opposing and
contradictory elements, it is inevitably subject to accidents and
illnesses. Whenever it is thrown into disorder because of
deficiencies, a skilful doctor or distinguished physician must
diagnose the illness, and explain its cause. The doctor must
consider the essentials and the details of the illness and the
requirements of Nature, giving attention to causes and consequences,
and to the means and necessities, and distinguishing between
particulars and universals. Then the doctor reflects on what the
exigencies and requirements of this disease may be, and he begins
treatment and effects a cure. From this it is clear that the
effective treatment and medication derive from the real essence of
Nature, of the patient's constitution and of the illness. In the same
way, social life and the body of the world are subject to systemic
limitations, and are at the mercy of various illnesses. The religious
law, the social order, and commandments are like a powerful remedy
and a cure for the creatures."
Truth does not exist outside the context, it is itself derived from
the context. Since the social context changes, and the religious
context changes with it, religious truth is not absolute but
relative, as the Guardian maintained.
There are a number of similar passages to the one above:
the supreme Manifestations of God are aware of the reality of the
mysteries of beings. Therefore, They establish laws which are
suitable and adapted to the state of the world of man, for religion
is the essential connection which **proceeds from** the realities of
things. The Manifestation -- that is, the Holy Lawgiver -- unless He
is aware of the realities of beings, will not comprehend the
essential connection which proceeds from the realities of things,
and He will certainly not be able to establish a religion
conformable to the facts and suited to the conditions.
(Abdu'l-Baha, Some Answered Questions, p. 158)
Note what is being said here -- even the Manifestation depends on
knowledge of particulars and their relations. If there was a 'neutral
Archimedean standpoint', wouldn't it be the Manifestation and not the
philosopher that stood in it? But no.
By nature is meant those inherent properties and necessary relations
derived from the realities of things. And these realities of things,
though in the utmost diversity, are yet intimately connected one
with the other. For these diverse realities an all-unifying agency
is needed that shall link them all one to the other.
(Abdu'l-Baha, Tablet to August Forel, p. 12) [The unifying agency
here is not a philsopher standing on an archimedan point: it is God,
the unknowable and all-knowing.)
Now concerning nature, it is but the essential properties and the
necessary relations **inherent in the realities of things.** And though
these infinite realities are diverse in their character yet they are
in the utmost harmony and closely connected together. As one's
vision is broadened and the matter observed carefully, it will be
made certain that every reality is but an essential requisite of
other realities. Thus to connect and harmonize these diverse and
infinite realities an all-unifying Power is necessary, that every
part of existent being may in perfect order discharge its own
function. (Abdu'l-Baha, Tablet to August Forel, p. 20)
Sen
Sen McGlinn
[EMAIL PROTECTED]
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and the individuality of each,
thou wilt behold the signs of thy Lord's mercy . . ."
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