Dashed Off VI

This starts the notebook that was begun December 2018.

Philo's pancratist as a model for the true politics

criminal confessions as gap-filling evidence sources (their primary value is filling gaps from other evidential sources)

case-building vs truth-discovering evidence

the gradival aspect of confirmational character

baptism : Greek (mystery religion) :: confirmation : Latin (Roman soldier) :: ordination : Hebrew (priesthood)

Mathematical excellence requires more than technical ability; it also requires contextualizing ability.

deciphering as a causal inference from effect to final cause (pattern of effect to why that pattern is the pattern)

Through law and through grace we may possess by anticipation what we do not have in actual possession.

Forensic accounts of justification assume that title by grace works very much like title by law.

Baptism on the human side always involves water, blood, intention, Spirit, but sometimes one is more obvious.
(1) water, proper intention: adult sacramental baptism
(2) water, vicarious intention: infant sacramental baptism
(3) blood, proper intention: martyrs
(4) blood, vicarious intention: Holy Innocents
(5) desire, proper intention: St. Dismas
(6) desire, vicarious intention: infants intended to be baptized
-- Note that this explains why the Holy Innocents are poss. unique -- only God could be the source of vicarious intention in cases of baptism of blood.
-- On the divine side is Spirit. Perhaps one could distinguish two cases, baptism-relevant, in a way exemplar and preconditional, for baptism:
(7) Spirit, proper intention: Christ's Baptism
(8) Spirit, vicarious intention: Immaculate Conception

"The essence of sportive hunting is not raising the animal to the level of man, but something much more spiritual than that: a conscious and almost religious humbling of man which limits his superiority and lowers him toward the animal." Ortega y Gassett

Every freedom has a kallipolitical, a timocratic, an oligarchic, and a democratic interpretation.

forms of superpower in superheroes
(1) natural talent: Superman, Wonder Woman
(2) artificial/acquired talent: Spider-Man, Daredevil, Flash, Fantastic Four, Black Panther
(3) honed skill: Green Arrow, The Shadow
(4) suit/vestment: Iron Man, Ant Man, Ralph Hinkley
(5) tool: Green Lantern, Michael Knight
--perhaps patronage should be on this list as well

MacIntyre & virtue aesthetics: While looser than things like sports, arts and crafts are coherent and complex forms of human activity, etc.

If probability is tied to frequency, it makes sense to measure it between 0 and 1 (by fractions); if it is tied to subjective assessment of some kind, however, there is good reason to think that there can be surplus in either direction.

-- an interpretation of Sartre's Being and Nothingness as about the phenomena of reading, writing, being read

two means of storytelling: re-enacting performance, narration

Esther obtains by title of grace salvation for her people that goes beyond title by law.

Boole takes = for secondary propositions to be synchrony.

x(1-x)=0
(1) It is impossible that there be a class of members who have a quality and do not have it at the same time.
(2) It is impossible for a proposition to be at the same time true and false.
(3) It is impossible for an argument to be both sound and unsound at the same time.

co-soundness of arguments
A is co-sound with B, B is co-sound with C, therefore A is co-sound with C.
(A=B), (B=C), therefore (A=C)

"Piety and love of man are related virtues." Philo
"The lives of those who have earnestly followed virtue may be called unwritten laws."

modalities as characterizing ways of being the same

titles of right to govern (Rosmini)
(1) Arising from prior right of ownership and dominion
---- (a) title of absolute being
---- (b) title of fatherhood
---- (c) title of seigniory (lordship)
---- (d) title of ownership
(2) Not arising so
---- (a) arising from unilateral action
-------- (i) peaceful occupancy
-------- (ii) forced occupancy
------------ (a) out of just self-defense
------------ (b) out of just defense of others
---- (b) arising from combined act

Russell gives an other minds account of external world in ABC of Relativity ch. 2.

baptism : Word as Son :: confirmation : Word as Christ :: ordination : Word as Savior

rights following directly from the adoptive aspect of baptism in itself: right to express thanks to God, right to give first honor and submission to God in all things without exception, right to acts of piety

A difference in measurement is due to a difference in either the measured, or the means of measuring, or the act of measuring.

difference-difference principles

Poisson takes 'probability' to mean the reason we have for thinking an event has taken place; this is measured by the standard ratio.

"As the realms of day and night are not strictly conterminous, but are separated by a crepuscular zone, through which the light of the one fades gradually off into the darkness of the other, so it may be said that every region of positive knowledge lies surrounded by a debateable and speculative territory, over which it in some degree extends its influence and its light." Boole

materiality as travel-resistance

While there is a conventional aspect to coordinates, the theory of tensors as used in physics establishes that they involve using a convention to describe real facts, even if only in a limited or relative way.

"When the most important subjects are investigated by insignificant men, they typically make these men important." Augustine

"Pro veris probare falsa turpissima est." Cicero

Every human person is a sublime catastrophe.

due process as a moral notion and detraction, calumny

knowledge as that cognition such that error is ruled out and it does not vacillate under rational opposition

Augustine's recommendations among Platonists (De Civ 8.12): Plotinus, Iamblichus, Porphyry, Apuleius

"various saints in various ways excel one another in applications of the various virtues." Aquinas (Sent 3d36q1a2ad1)

To search for the truth is already to have a first glimmering participation in the truth, even if that truth is far distant.

Promises and gifts overlap; one may give by promising.

Vows are simultaneously moral and ceremonial.

academic prose and anodyne tone -- much academic prose is concerned with dampening the ability to dispute points (nonprovocation in presenting the disputable, to minimize dispute except along certain channels)

principle, beginning, origin, source, font, spring, cause, author

elements of a political stance in democratic politics
(1) badge of superiority (marks Us off from Them)
(2) disaster to avoid (associated with Them)
(3) enemy (Them)
(4) consumption practices (how We buy and support as Good People)
(5) propaganda practices (how We communicate the Truth)
(6) slogan content (the Truth We communicate, which only They fail to see as obvious)

We only respect teachable doubt; unteachable doubt, doubt involving a refusal to learn, is an object of annoyance, contempt, and dismissal.

ekas demos, remote from the people
Augustine plays on this for the Akademeia; cp. Diogenes Laertius, who holds that the original name was Ekademia in Lives 3.7-8.

followable claims [ plausible claims [ probable claims

A shadow is a form of causation (hence the need for an obtruder).
shadow-casting & light-blocking

puzzlement stance and empty question
-- one sees this with self-standing ? in comics etc.

the difference in comics between ?, !, and ...

'authors to whom the laws of words are attributed by the consent of all'

Grammatical rules arise not directly out of the language but out of how language is used to talk about itself.

We speak for the sake of teaching or bringing to mind.
"The use of words should itself already be preferred to words: words exist so that we may use them. Furthermore, we use them in order to teach." Augustine

The use/mention distinction is a distinction between two kinds of use.

words as signs, as instruments, as expressions

While relevant evidence can make the plausible probable, relevant evidence can make the implausible probable, as well. Does this still involve a significant distinction (of kind of relevant evidence, of kind of probability)?

the value of a jury as being a nonmonolithic perspective

No form of inquiry considers all evidence promiscuously; part of the structure of inquiry is its admissibility conditions for evidence, for the kind of inquiry it is.

evidence // diagram in geometry
admissibility of evidence // postulates (admissibility of diagrams)

propositional force as a form of usability in reasoning

One of the difficulties that faced logical positivism in general is the sheer volume of things that had to be assumed even to get it off the ground, because it is in fact not based on a few select shared principles but on a general impression (of how science works) for which principles were sought.

All terms in any actual scientific theory seem to be both theoretical and observational (as Whewell had suggested to begin with). 'Empirical laws' like PV=rT require a lot of prior theory; 'theoretical laws' require a lot of empirical grounding.

Formalizing should always be for a specific purpose.

the Rocky movies and 'chin' as a moral quality

the allegorizability of sports as an important part of their character

"To give them as much credit as possible, words have force only to the extent that they remind us to look for things; they don't display them for us to know." Augustine

sense : reference :: intellect : will

Ambiguity is not something that wanders into expressions; it is something squeezed out of them.

William of Sherwood's rule for supposition of subject: The subjects are such as the predicates have allowed.

The meaning of a statement lies in its interrelation of signs as terms, not in its 'expression of a state of affairs'.

There is no single 'simplest sentence form' in which a word can occur. If we take Carnap's 'stone' example, we get not only 'x is a stone' but 'a stone is F', 'Use a stone', 'Stone!', 'That is a stone' (which is different from 'x is a stone'), 'A stone exists', 'What is a stone?' and endless others.

Suppose that someone invents in an artificial language the new word 'x', a word of the class 'variable', and proposes a sentence, 'Everything is x or not x'. How would you trace the meaning of 'x' to observations. Its meaning is based on what you want to do with it, not on observation. And no, do not be so stupid as to tell me that variables in artificial languages are not words.

Artificial languages primarily express attitudes, and only secondarily describe anything, a feature that they derive from the combination of natural language within which they are constructed and the specific task to which they are put.

Let us grant to metaphysicians the freedom to use any form of expression that seems useful to them; the work in the field will sooner or later lead to the elimination of those forms for which people have no real use. Let us be cautious in making metaphysical assertions and critical in examining them, but tolerant in permitting linguistic forms.

'There is an n such that n is a number' does not follow from 'Five is a number' unless there is understood 'There is a five and five is a number'.

Truth in fiction is a sign of truth in understanding of things.

There is no particular reason to think that the set of 'observation sentences' (in Hempel's sense) that pass a given empirical test would be consistent.

Carnapian explication and the synthetic a priori

The empiricist criterion of meaning does not provide a reasonably close analysis of the commonly accepted meaning of 'intelligible assertion' or 'sentence that makes an intelligible assertion', nor does it provide a consistent and precise restatement and systemization fo the contexts in which 'intelligible assertion' is actually used.

Good Friday

The Battle

God came to me, rebuked me for my life of sin
and showed to me a way in which we both could win;
I heard His offer out, but in the summit of my pride
I chose to win alone. God I crucified.

I hanged Him on the tree, and on the tree He died.

But God does not just die; He must rise to live again,
and soon returns, rebuking me for my life of sin.
Frustrated with His returning, that He does not simply die,
I choose myself again, and Him I crucify.

I hang Him on the tree again; on the tree He dies.

He returns and comes again, each time so vital, bold,
that I can only crucify by growing yet more cold.
Where our ending finds us is where we did begin;
we either taste of glory's grace or we crucify with sin,
crucify forever or someday just give in.

We Rush with a Speed that Is Lightning Indeed

To the Shadowy Land
by Thomas Sarsfield Carter

To the shadowy land--to the shadowy land,
We nearer, nearer go;
Like a gallant barque thro' the midnight dark,
O'er the ocean's billowy flow.

O'er the surging tide of stormy life,
'Fore the hurricane breath of Fate,
We rush with a speed that is lightning indeed,
To Eternity's ebony gate.

By the breath of Prosperity wafted serene,
From billow to billow we wing;
Till shooting afar like the meteor-star,
To the realms of ether we spring.

Or lashed by Adversity's arrowy wind,
We draggle athro' the fierce surge;
Till weary and worn, grief-laden, forlorn,
We sink on Eternity's verge.

To the shadowy land--to the shadowy land,
Be the day brightly flashing or dark,
We are hurrying on, with no harbour but one
To shelter the storm-shattered barque!

I know practically nothing about Carter, but in preface of the Hours of Illness (1870), in which this poem is found, he notes that the poems in the book were all written around the age of seventeen or so when he was confined to "the rather unpoetic and dreary atmosphere of a sick-chamber"; he was trying the relieve the monotony of an incurable illness.

Lent XXXVIII

Since then Christ's Ascension is our uplifting, and the hope of the Body is raised, whither the glory of the Head has gone before, let us exult, dearly-beloved, with worthy joy and delight in the loyal paying of thanks. For today not only are we confirmed as possessors of paradise, but have also in Christ penetrated the heights of heaven, and have gained still greater things through Christ's unspeakable grace than we had lost through the devil's malice. For us, whom our virulent enemy had driven out from the bliss of our first abode, the Son of God has made members of Himself and placed at the right hand of the Father, with Whom He lives and reigns in the unity of the Holy Spirit, God for ever and ever. Amen.

Leo, Sermon 73.

Examples of Analogical Predication

This is mostly for my own use: some common examples used in discussing analogical predication, with locations. Some of the examples are from Domenic D'Ettore's Analogy after Aquinas; he notes that the examples used sometimes matter for conclusions drawn -- there was an active dispute post-Thomas, for instance, between those who held that analogical predication primarily worked like the health example and those who held that it primarily worked like the principle example.

Predicate	said of	found in (e.g.)
wise	God and man	ST 1.13.5
healthy	medicine, urine, body, food	ST 1.13.5; SCG 1.34
being	substance and accident	ST 1.13.10, SCG 1.34
God	God and idol	ST 1.13.10
animal	animal and painted animal	ST 1.13.10ad4
seeing/vision	act of eye and act of intellect	DV 2.11; Defensiones 1.35 (Capreolus)
military	sword and soldier	In Eth 1.7
body	terrestrial and celestial body	I Sent. 19.5.2ad1
Hercules	Hercules and statue of Hercules	Defensiones 1.2.1.1 (Capreolus)
principle/source	unit, point, heart, axiom	Quaestiones de div. praed. 18 (James of Viterbo)
principle/source	heart, river	Quaestiones Ordinariae 33 ad 5 (Thomas Sutton)
mover	God and creatures	Quaestiones Ordinariae 33 ad 24 (Thomas Sutton)

Lent XXXVII

It was necessary for Christ to rise again, for five reasons.

First of all, for the commendation of divine justice, to which belongs exaltation of those who humble themselves for God's sake, according to Luke 1: "He deposes potentates from their seats and exalts the humble." Therefore because Christ, according to charity and obedience to God, humbled himself even to death on the cross, it was needful that he be exalted by God even to glorious resurrection, as it is said in His Person in the Psalm (138:2) as the Gloss expounds it, "You have known," that is, approved, "my sitting down," that is, humility and passion, "and my rising up," that is, glorification in resurrection.

Second, for our instruction in faith. Because through his resurrection our faith about Christ's divinity is confirmed, because, as is said at the end of II Corinthians, "Although he was crucified from our infirmity, he lives from God's power." And likewise, it is said in I Corinthians 15, "If Christ did not rise, our preaching is empty, and our faith is empty." And in the Psalm (29:10), "What profit is in my blood," that is, in the shedding of my blood, "while I descend," as it were through various grades of evil, "into corruption?" As though He were to answer, "None, If therefore I do not rise again at once, an my body be decayed, I shall bring news to no one, I shall profit no one," as the Gloss expounds.

Third, for the uplifting of our hope. Because, while we see Christ, who is our Head, rise again, we also hope in our own resurrection. Wherefore it is said in I Corinthians 15, "If Christ is preached that He rises from the dead, how is it said among you that there is no resurrection of the dead?" And in Job 19 it is said, "I know," that is, through the certainty of faith, "that my redeemer," that is, Christ, "lives," having risen from the dead, and therefore "in the last day, I shall rise out of the earth; this my hope is stored in my bosom."

Fourth, for the structuring (informationem) of the lives of the faithful, according to which [it is said in] Romans 6, "As Christ is risen from the dead through the glory of the Father, even so may we walk in newness of life." And further down, "Christ, rising from the dead, therefore no longer dies; so also recognize that you are dead to sin, but living to God.

Fifth, for the completion of our salvation. Because just as for this reason he endured evil things in dying so that he might liberate us from evil, so he is glorified in rising again so that he might promote us to good, according to Romans 4, "He was delivered for our sins, and he rose for our justification."

Thomas Aquinas, ST 3.53.1, my translation.

Satispassion Guaranteed

I've long been interested in the notion of satispassio (satispassion; we could also translate it, and I think it would sometimes be more intuitive to translate it, as satispatience). It is an idea that is remarkably difficult to find a good explanation for, although there is also good reason to take it seriously.

Satispassion is contrasted with satisfaction. Satisfaction in this sense is, as Aquinas says, "medicine curing past sins and preserving from future sins". It compensates for lapses and uproots the causes of wrongdoing. The debt is paid, the balance restored. And it is very much a doing; that's in the name itself, doing-enough. By it we deliberately take on a penalty for common good. The most eminent example of this is martyrdom.

Purgatory is also a medicine curing past sins and preserving from future sins; it also compensates for lapses and uproots the causes of wrongdoing; the debt is paid, the balance restored. So it seems natural to talk about it in terms of satisfaction. But in the strict sense, it has always been the doctrine of the Church that the patient souls of Purgatory engage in no satisfaction. And the issue is that what is done in purgatory is not really something done by the soul that undergoes it. It is not a doing; it is an undergoing. Hence the name: enduring-enough. They endure the penalty of waiting until the waiting is enough.

I think this is a little difficult for us to grasp, particularly when it is combined with a crucial additional point, which is that souls in Purgatory are in a higher spiritual state than souls on earth generally are. Church Patient is a higher manifestation of the Church than Church Militant. And this is linked to another difficulty with which people often have difficulty, namely, that we can merit divine reward but the souls in purgatory cannot because they are better than we are. I don't think most people actually manage to reconcile with this; when Catholics talk about souls in Purgatory, they constantly talk as if souls in purgatory were poor cousins in dire need of our intercession and largesse. But by the nature of the case, this is backwards. Unlike us, they have absolute guarantee of Heaven. They are not worse off than we are; they are infinitely better off. They have a wealth in store for which we can only hope. They don't need our help. Praying for them is the sort of thing that could very well be seen as a bit of presumption on our part, except that we are allowed it. We are allowed to help them by prayer as a privilege graciously granted to us.

I think a possible way forward in understanding this is by recognizing that the contrast with satisfaction, although right, is also potentially misleading. It makes it sound as if there were satisfaction and then satispassion, and the two were simply separate things never coming together. But this is not, I think right. We too have satispassion; it's just that for us, we can only have it by its being a subordinate part of satisfaction. In a sense this is what is going on when we 'give it up to God'; one of the general grants of (partial) indulgence is for those who, carrying out their duties and enduring the hardships of life, raise their minds in trusting prayer to God with a pious invocation. This is effectively taking the enduring of difficulty and, as part of satisfaction, making it an act of prayer to God. That is satispassion, and is the sort of thing attributed to the souls in purgatory. But there is a key difference here. The souls in Purgatory are already united to Christ's passion in an intimate way; the attitude of humble trust in the enduring of penalty as part of this union with Christ's Passion is what they do by being souls in Purgatory. Their enduring is already itself trusting prayer to God, a penitential exercise for the purpose of becoming more closely united to Him. We, on the other hand, wavering and faulty, have to make our enduring an act of union with Christ's Passion. Our patience becomes satispatience only in the context of our satisfaction. Theirs is guaranteed. We must deliberately act in order to endure in a way that makes us one with Christ; but the patient souls in Purgatory simply endure and are one with Him.

Ultimately, satispassion, like satisfaction, is rooted in Christ's Passion; for the purposes of Heaven, a satispassion not so rooted, like a satisfaction not so rooted, is not relevant. The Cross is the only bridge to Heaven. But satispassion is the higher part, not the lower; it is like the prayer of quiet compared to verbal prayer, like the mature soul enduring aridity to the beginner in an ebullience of consolations. It is something toward which we must reach. But the patient souls of Purgatory are satispatient; they need not reach, but simply wait, being one with Christ who suffered for our sins. And as no one receives Heaven without learning how to receive, so no one reaches Heaven save by being one with Christ on the Cross, enduring until the enduring is enough.

This is all approximation and extrapolation. It is something about which we know little enough that it is almost impudent to babble on about it as I have. But I am put in mind of it by current events. As Lent draws to its close and Good Friday draws near, a great many Catholics are in a desert of sacraments, perhaps locked inside their houses due to conditions whose end is as yet unknown. That is patience of a sort. On its own it is not a medicine curing past sins nor preserving from future sins. But we may make it so by prayer and penitence. When we do, we are in our crude way approximating a higher state. And in that crude approximation we may know a little better the life of Purgatory.