Rudolf Bernet: Force, Drive, Desire: A Philosophy of Psychoanalysis, Northwestern University Press, 2019

Force, Drive, Desire: A Philosophy of Psychoanalysis Book Cover Force, Drive, Desire: A Philosophy of Psychoanalysis
Studies in Phenomenology and Existential Philosophy
Rudolf Bernet. Sarah Allen (Translator)
Northwestern University Press
Paper Text $39.95

Hamid Taieb: Relational Intentionality: Brentano and the Aristotelian Tradition, Springer, 2018

Relational Intentionality: Brentano and the Aristotelian Tradition Book Cover Relational Intentionality: Brentano and the Aristotelian Tradition
Primary Sources in Phenomenology
Hamid Taieb
XII, 233

Eugène Minkowski: Lived Time: Phenomenological and Psychopathological Studies, Northwestern University Press, 2019

Lived Time: Phenomenological and Psychopathological Studies Book Cover Lived Time: Phenomenological and Psychopathological Studies
Eugène Minkowski. Nancy Metzel (Translator), Dan Zahavi (Foreword by)
Northwestern University Press
Paperback $34.95

Maria Baghramian, Sarin Marchetti (Eds.): Pragmatism and the European Traditions

Pragmatism and the European Traditions: Encounters with Analytic Philosophy and Phenomenology before the Great Divide Book Cover Pragmatism and the European Traditions: Encounters with Analytic Philosophy and Phenomenology before the Great Divide
Routledge Studies in American Philosophy
Maria Baghramian, Sarin Marchetti (Eds.)
Hardback £92.00

Reviewed by: Devin R Fitzpatrick (University of Oregon)

Academic philosophy’s self-conception has long been dominated by divisions: between “analytic” and “Continental,” Frege and Husserl, Russell and James. In Pragmatism and the European Traditions, editors Maria Baghramian and Sarin Marchetti offer an alternative narrative of 20th-century philosophy, one defined by meaningful exchanges and intersections rather than clearly defined opposing camps. Analytic philosophy, pragmatism, and phenomenology are presented as “three philosophical revolutions,” as the editors write in their Introduction, whose “comprehensive story” of “multivoiced conversations” has gone untold (3). As the title suggests, the editors unite these divided histories by emphasizing pragmatism’s historical role “as a facilitator” of “dialogues and exchanges” (5). This structure lends welcome coherence to the collection: pragmatism’s influence on both phenomenology and analytic philosophy allows a narrative that intertwines all three traditions to naturally unfold.

But the editors do not see pragmatism’s role as mediator as an accident of history. Rather, they argue, pragmatism “possesses a distinct intellectual temperament that lies equidistant between the analytic demand for clarity, rigor, and respect for the natural sciences and the Phenomenological emphasis on lived experience and its subjective manifestation” (2). The implication seems clear: pragmatism as a methodology may serve us today in bridging the silent chasms that still divide academic philosophy. This volume’s purposes are thus both descriptive, as a history of forgotten connections, and normative, as a guide to forging new connections today.

I believe that Pragmatism and the European Traditions largely succeeds in its first task but less so in its second. I accept their distinction between analytic philosophy, pragmatism, and phenomenology as three traditions as articulating a reality of how philosophy is often taught. For a scholar of any of the three traditions under discussion, many chapters are thus illuminating, particularly Chapter 5, by James Levine on Russell, and Chapter 9, by James O’Shea on Lewis and Sellars. It is also understandable to position pragmatism as a mediator: this is pragmatism’s self-conception. But several articles on classical pragmatism are undermined by their lack of attention to neopragmatic criticisms. The editors intend to write a “companion volume” (6) that focuses on neopragmatism. But in this volume, they neglect a pressing problem for their normative task of mediation: as the volume exposes, pragmatism itself remains a house divided.

In Chapter 1, Richard Cobb-Stevens argues that the divergent readings of William James by Husserl and Wittgenstein better explain the methodological differences between phenomenology and analytic philosophy than the more commonly cited Husserl-Frege debate over psychologism. Cobb-Stevens convincingly shows not only the well-known connections between James’s concept of “fringes” and Husserl’s “horizons,” but between their accounts of time-consciousness. The “first-person” methodology beginning in lived experience which the pragmatist and phenomenologist share in this account is contrasted with Wittgenstein’s claim that linguistic competence better explains our sense of time. Wittgenstein’s approach yields a “third-person” methodology that rejects intuition, in Wittgenstein’s quoted words, as an “unnecessary shuffle” (34). Cobb-Stevens bridges this divide by defining a concept as “the intuited intelligibility of a thing or situation (its look) as disclosed in language” (32) and suggesting, following Thomas Nagel, that the task of philosophy is to reconcile these two methodologies, perhaps thereby reconciling the traditions under discussion.

I note two criticisms. First, Cobb-Stevens’s discussion of Husserl and James’s views on the ego does not distinguish between the transcendental and empirical egos, a distinction central to Husserl’s transcendental method and arguably in tension with Jamesian pragmatism. The notion of a “first-person” methodology may be overly reductive if it blurs this difference. Second, Cobb-Stevens’s criticism of Wittgenstein misses the distinction between causal mechanism and normative justification. It may be that the structure of perception has some causal effect on the structure of predication. But does “intuitive intelligibility” count as knowledge? Is a discursive appeal to it necessary to make the use of a concept count as correct? If not, isn’t inserting intuition into the definition of a concept an “unnecessary shuffle”? This is the gist of Sellars’s critique of the “myth of the given.” Cobb-Stevens cites Sellars positively without acknowledging the possibility of this Sellarsian criticism. Cobb-Stevens claims that James, unlike the British empiricists, is not vulnerable to Wittgenstein’s similar “shuffle” objection, but his defense of James centers on claims like: “We have something to say only because we have pre-linguistic experiences that we bring to language” (32). This is a claim about how knowledge originates, not how it is justified. At stake in this methodological divide is the justification of knowledge claims. If what counts as knowledge is settled in the public domain of linguistic concepts without appeal to intuition, then “first-person” philosophy will take at best a subordinate role in this philosophical reconciliation.

In Chapter 2, Kevin Mulligan shifts the focus from Husserl’s reception of pragmatism to Scheler’s lesser-known but comprehensive response. Mulligan neatly categorizes Scheler’s position: distinguishing between the “world of common sense and the world of science” (37), Scheler concedes to pragmatism that objects in both worlds are relative objects, the former relative to human bodies and drives and the latter to living beings in general. This “essential interdependence of types of act and types of object” (46) is for Scheler a truth of phenomenology and an insight for which he praises pragmatism. However, Scheler counters pragmatism by claiming that truth and knowledge are absolute and, moreover, that the objects of philosophy are these absolute and essential truths.

I welcome Mulligan’s sophisticated analysis of Scheler’s still-relevant perspective on classical pragmatism, long untranslated into English. As to Mulligan’s legitimate concerns with the epistemic or ontological status of existential relativity in Scheler, it may help to consider that the objective truth that Scheler defends against pragmatism is what grounds his ethics. If Scheler is thinking of values when he discusses existentially relative objects of which we have absolute knowledge, then Mulligan might look to Manfred Frings, who cites Scheler’s dissertation to claim that there cannot be for Scheler an ontological account of value.[1] I add only a gentle note that in rigorous scholarship, I hope authors will cease to use, or editors will question, phrasing like “crazy” (37) and “wears the trousers” (59).

Chapters 3 through 5 are thematically linked and so I will not consider them individually, but instead reflect on how their authors might inform one another’s positions. In Chapter 3, Colin Koopman sidesteps the traditional conflict between classical pragmatism’s emphasis on experience and neopragmatism’s emphasis on language, asserting that James and Wittgenstein’s most relevant commonality is their emphasis on conduct. To think in terms of conduct is to think contextually and, in contrast to metaphysical idealism, to think of context-change or expansion as contingent and not logically necessitated. Koopman contrasts this resistance to idealism and emphasis on contingency in Wittgenstein and the early James against Brandom’s focus on the semantic. Conduct is for Koopman not reducible to speech-act pragmatics: there is “conceptual richness” even where we “remain rapt in our silence” (81). But he also claims that this comparison exposes a divide between the earlier pragmatic James and the later metaphysical James, whose radical empiricism succumbs, like classical empiricism, to the Sellarsian critique of the myth of the given. If pragmatism “cashes out metaphysics into practical differences” (73), then, according to Koopman, James should reject his Bergsonian appeal to pure knowledge disconnected from use.

In Chapter 4, Tim Button considers the contrasting responses of James and Schiller to the Russell-Stout objection and concludes that Schiller’s humanism falls to the objection whereas James surmounts it by an appeal to naïve realism, at the cost of undermining a pragmatic argument for God’s existence. The Russell-Stout objection concerns an account of the content of the claim “Other minds exist”: if the validity of this claim depends on a fact external to my own experience, and if its truth is distinct from that of the claim “For me, other minds exist,” then a “locked-in phenomenalist” (86) account of truth and meaning which cannot appeal to external facts is erroneous. Button argues that Schiller is effectively a locked-in phenomenalist and that his distinction between primary (internal) and secondary (external) reality is an inadequate defense against Russell-Stout because, for Schiller, references to secondary reality are still references to what I have constructed. James, despite some mixed messages, overcomes the objection by identifying as a naïve realist and enabling reference to a reality external to the individual subject’s constructions. However, Button continues, if the claim that other minds exist appeals to an external reality, then plausibly so too does the claim that God exists. To be consistent, then, James must reject a pragmatic justification of claims for God’s existence.

In Chapter 5, James Levine provides a comprehensive history of the evolution of Russell’s thought that portrays him not as an implacable foe of pragmatism, but as eventually and intentionally incorporating pragmatic ideas to become a forerunner of linguistic pragmatism. Levine categorizes Russell’s thought into three periods: after his Moorean break with idealism, in which he strongly opposes pragmatism; after the Peano conference, wherein he rejects the foundationalism of his Moorean epistemology in favor of fallibilism and coherentism; and during and after prison, in which he begins to privilege use over meaning and, further, claim that meaning “’distilled out’ of use” is ineluctably “’vague’ or indeterminate” (112). Russell initially makes a strict distinction between the meaning and the criterion of truth, arguing that the latter depends upon the former’s having precise content. But this hierarchy inverts as Russell comes to reject his theory of acquaintance, for which acquaintance with an entity is a prerequisite for labeling it, “thereby securing a precise meaning for the word we now use to stand for that entity” (130). By claiming that meaning follows use, Russell trades precision for vagueness and anticipates the insights of Quine and the later Wittgenstein by taking a, in Quine’s words, “’behavioral view of meaning’” (112). On this basis, Levine challenges Brandom’s history of philosophy, which emphasizes Russell’s early views in opposition to pragmatism.

Taking the previous three chapters together raises two questions for Button. First, if Koopman is right that James’s radical empiricism conflicts with James’s pragmatism, then does naïve realism not also conflict with pragmatism? If so – if one of the strengths of pragmatism is its rejection of what Rorty calls “sky-hooks,” guarantees of discursive truth that are external to discourse, which naïve realism serves to provide and which are notoriously vulnerable to skepticism – then the problem that ascribing to naïve realism raises for a pragmatic justification of God’s existence extends to pragmatic justification in general. Moreover, if James’s overcoming of Russell-Stout comes at the cost of an unwitting rejection of pragmatism, I would hesitate to call it a success. Second, does not the weight of the Russell-Stout objection depend implicitly on Russell’s theory of acquaintance, which secures the precise content of “Other minds exist”? If we reject the theory of acquaintance, as Levine says that Russell eventually does, then the proposition “Other minds exist” may not be functioning as a direct reference to an external reality, in which case I suspect that the objection could be defused. Perhaps pragmatism must reject naïve realism to remain coherent, and perhaps that is a strength.

In Chapter 6, Cheryl Misak discusses Ramsey’s reception of Peirce’s pragmatism and how, were it not for Ramsey’s untimely death, the analytic reception of pragmatism and the debate over the relation between truth and success might have been reshaped for the better. Misak compares Peirce’s account of truth to deflationism and claims that Peirce contributes the normative insight that asserting truth means also “asserting that [the belief] stands up to reasons now and we bet that it would continue to do so” (159). Ramsey, following Peirce, does not think that claiming that one’s belief is true is merely redundant, but distinguishes between what Misak refers to as “the generalizing and endorsing functions of the truth predicate” (164). Ramsey thus teaches the contemporary disquotationalist to become a pragmatist and to consider the multiple functions of the concept of truth. Misak’s account is a succinct and compelling summary of a neglected and informative intersection between pragmatism and the analytic tradition.

In Chapter 7, Anna Boncompagni hones in on an overlooked 1930 remark by Wittgenstein on pragmatism and develops the historical account of Wittgenstein’s reception of pragmatism and of Ramsey’s influence on Wittgenstein. In the remark, Wittgenstein identifies “’the pragmatist conception of true and false’” with “the idea that ‘a sentence is true as long as it proves to be useful’” (168). Boncompagni explains that Wittgenstein is concerned with accounting for the “hypothetical nature of sentences” (170) in ordinary language: propositions point to the future, not to the present moment of verification, because they embody “expectations of future possible experiences” (172). She concludes that though Ramsey’s conversations with Wittgenstein likely induced the latter to be more receptive to pragmatism, considering Ramsey’s positive reception of Peirce, Wittgenstein continued to reject pragmatism as “an encompassing vision of the real meaning of ‘truth’” (179) due to the influence of the prevailing Cambridge response to Jamesian pragmatism. Boncompagni adds nuance to the historical account of the analytic reception of pragmatism and encourages greater attention to Ramsey’s role, which Misak’s previous chapter elucidates.

In Chapter 8, John Capps refocuses the relation between pragmatism and expressivism away from Dewey’s rejection of Ayer’s emotivism and toward C. L. Stevenson’s 1944 Ethics and Language, which was shaped by Deweyan pragmatism. Dewey’s Theory of Valuation objects against Ayer that ethical assertions do not merely express feelings because there is no “mere” expression of feeling that does not also involve a response to circumstances and a request for a response. Capps rightly observes that this conflict comes down to the fact/value distinction: whereas for Ayer science “deals with facts alone” (194), for Dewey science can play a normative role in developing ethical judgment. Capps positions Stevenson as reconciling this conflict: though ethical judgments are primarily attitudinal rather than expressions of beliefs, ethical judgment may also serve a “descriptive function” that is “sensitive to evidence and argument” and “tempers the idea that ethical assertions are neither true nor false” (Ibid). Capps attributes Dewey’s strong position on science’s ethical relevance, and thus his greatest difference from Stevenson, to his working with the logical empiricists on the topic of unified science.

While I appreciate Capps’s attention to this philosophical juncture, I worry that he underrates the significance of the divergent Deweyan and logico-empiricist views of science. This divergence arguably drives the rise of neopragmatic accounts of normativity. It is tellingly Rortyan for Stevenson to turn to persuasion over science as driving the rational development of ethical judgments. Consider: How is Dewey’s belief that science can drive ethical development to be understood? It’s one thing to claim that science is a practice of inquiry itself normatively structured by values such as coherence, undermining a strict fact/value distinction. But it would be another thing, which does not follow from the first, to be able to leap from a scientific conclusion to an ethical conclusion. For example: No matter how precise an account of climate change a scientist offers, that account alone will not show that climate change is “bad.” That value judgment is justified otherwise. So how exactly does scientific explanation bear on ethical (or political) justification? It may be that a broad definition of science-as-inquiry obscures more about ethical judgment and deliberation than it reveals. As a Deweyan, I think the burden is on the Deweyan to carefully distinguish naturalizing ethics from committing the naturalistic fallacy.

In Chapter 9, James O’Shea offers a highlight of the volume: a clearly presented account of how Sellars improves on C. I. Lewis’s Kantian epistemological account of alternative a priori conceptual frameworks. The possibility of change in conceptual frameworks does not square easily with Kant’s claim for the universality and necessity of synthetic a priori principles. Lewis affirms the possibility of holistic conceptual redefinition that “must ultimately appeal to broadly pragmatic grounds” (208) while also recognizing that some generalizations have the status of inductive hypotheses open to falsification by evidence, not a priori criteria. However, O’Shea argues, contra Misak, that Lewis relies upon a flawed analytic/synthetic distinction that blurs the line between logical analyticity and the pragmatic a priori, and further upon an immediate grasp of a “real”/”unreal” distinction in experience, which is vulnerable to Sellars’s critique of the myth of the given. Sellars replaces the Kantian synthetic a priori with “material inference principles” that rest on his view of conceptual content, whereby having a concept is a “a matter of one’s perceptual or ‘language entry’ responses … and one’s relevant intentional actions, conforming to certain overall norm-governed patterns” (219). O’Shea concludes that Sellars provides a plausible alternative to Lewis and Quine’s views on analyticity and a priori knowledge. The chapter demonstrates significant historical and theoretical links between thinkers sometimes divided between pragmatic and analytic camps.

In Chapter 10, Alexander Klein defends a Jamesian epistemology of discovery against Quine’s epistemology of justification, stating approvingly that unlike Quine, “James cannot draw a sharp distinction between discovery and justification” and that this is essential to pragmatism itself: “all pragmatists share an emphasis on discovery as a (perhaps the) crucial locus for epistemological inquiry” (229). Though both Quine and James view knowledge as holistic and agree that “pragmatic considerations like simplicity and elegance” (228) may determine what beliefs to adopt, Quine rejects James’s position that emotions may also play a role in adopting beliefs. Klein rightly notes that this is because Quine is concerned with the justification of beliefs and does not see the emotional appeal of a belief as an acceptable justification for it. Klein argues for a “strong reading” of James as a “wishful thinker” that is incompatible with Quine: emotion is not only “useful for hypothesis generation” but may influence “belief choices” (236). In defense, Klein cites the example of Barry Marshall, a scientist who was emotionally driven to take a personal risk on research that led to his earning a Nobel Prize. According to Klein, this demonstrates that an epistemology of justification must not reject the emotion that can be central to discovery: he compares such a dispassionate epistemology to “an evolutionary explanation of a biological trait” (243) that does not account for that trait’s history and so is incomplete.

I am persuaded that Klein’s “strong reading” of James is correct, but I am not persuaded that James’s position is defensible. There are three major problems with Klein’s argument. First, even if Marshall was led to his scientific discovery by his emotions, his emotions played no obvious role in justifying his findings as true to the scientific community, which is the process of “belief choice” that concerns Quine. If I make a lucky guess about a fact, the reasons why I make the guess have nothing to do with what makes the guess true or false. Only if one denies this claim does one blur the discovery-justification distinction and engage in “wishful thinking.” Second, in defense of his view of justification, Klein cites an explanation, which is not a justification. This confusion is an unfortunate pattern in this volume. Explanations involve descriptive claims about causal mechanisms, not normative accounts of why one should take those claims to be true. If I’m asked why it rains, I describe the rain cycle; if I’m asked how I know, only then am I called to make normative claims about what one should believe and why. This double conflation of the descriptive and the normative intensifies the third problem: the implication that “all pragmatists” define epistemology in terms of discovery excludes neopragmatists like Rorty. Intentional or not, this gatekeeping serves to preserve the aforementioned confusion and evade a critical challenge. Do emotions themselves make scientific claims true? If not, how is it epistemologically relevant if emotions happen to lead to someone making scientific claims that come to be otherwise verified as true?

I cannot overstate the importance of pragmatists taking these questions, and the distinction between the descriptive and the normative, seriously in our current intellectual climate. Consider, as Klein does, evolutionary biology. The claim that values like fairness or mating preferences might causally trace their origin to our evolutionary history does not straightforwardly justify those values or preferences in any way. Why, absent a teleological (anti-Darwinian) view of nature, should what is natural be what we take to be good? This question is left unasked by influential public intellectuals such as Steven Pinker and Jordan Peterson.[2] It is worth our asking.

In Chapter 11, Sami Pihlström develops a historical narrative that presents logical empiricism as developing pragmatic ideas and themes, focusing on the less-considered relations between neopragmatism and logical empiricism. Pihlström considers what he calls “Putnam’s residual Carnapianism” (253): though Putnam rejects the logical empiricist doctrines of the analytic/synthetic and fact/value dichotomies, Putnam inherits his critique of metaphysics from that philosophical legacy. Pihlström argues that scientific realism unites the concerns of pragmatism and logical empiricism, citing the Finnish logical empiricist Eino Kaila, whose embrace of James’s “will to believe” highlights the tension shared by those traditions between advocating for scientific realism and a “romantic” concern with “the possible dominance of science over other human practices” (260). This chapter weaves together seemingly disconnected themes in an intriguing and illuminating manner. I was, however, left unsure why Pihlström takes it to be necessary that pragmatists reinterpret and engage in metaphysical theorizing.

In Chapter 12, Dermot Moran surveys two intersections between phenomenology and pragmatism, detailing the Husserlian reception of James on consciousness and the neopragmatic reading of Heidegger’s analytic of Dasein. Moran notes that both intersections involve a shift toward greater contextuality, the former away from Brentano’s theory of object-intentionality toward Husserl’s horizon-intentionality and the latter away from “Cartesian style representationalist ‘spectator’ thinking” (270) toward Dreyfusian skillful coping. Moran is also careful to point out tensions between pragmatism and phenomenology. He cites Schutz’s observation that Husserl’s transcendental method is antithetical to James’s empiricism, and on neopragmatism, he emphasizes that the analytic of Dasein involves more than Zuhandenheit or readiness-to-hand: Heidegger’s “contrast between authenticity and inauthenticity” (280) suggests he is less concerned with the functioning than with the overcoming of implicit practices of the sort that Brandom theorizes or the “socially established and mutually accepted norms” (282) that operate in Rorty’s ethnocentrism. This balanced piece would have served well as an introductory chapter. Unfortunately, Moran only hints at the deeper tension between pragmatic naturalism and the transcendental phenomenological method or Heidegger’s later anti-humanism. He might have elaborated on what Husserl and Heidegger share: a transcendental move away from the starting point of everyday experience, from which one departs to discern the structures that constitute said experience.

For many analytic philosophers and neopragmatists, those experience-constituting structures are linguistic. From their perspective, an appeal to lived experience in defining a concept can be an “unnecessary shuffle” when that experience only informs discursive practices to the degree that it is already subsumed under linguistic concepts.[3] There are potential counters to this criticism: perhaps not all relevant practices are discursive or not all of what we should call knowledge is conceptual. But this conversation can only be developed to the degree that tensions are taken seriously: not only between pragmatism, phenomenology, and analytic philosophy, but within pragmatism itself.

The normative project of this volume is vital and promising. I think its promise can only be fulfilled in the coming companion volume, where neopragmatism is said to take center stage. If pragmatism’s intersections with analytic philosophy and phenomenology are more than historical curiosities, if pragmatism also provides a method for meliorating current divides between philosophical traditions, it must show that it can meliorate the divide between classical and neopragmatism still visible in this volume.

[1] Frings, Manfred. S, The Mind of Max Scheler: The First Comprehensive Guide Based on the Complete Works (Marquette University Press, 1997), 23.

[2] Pinker was challenged on this point directly by Rorty in “Philosophy-Envy,” Daedalus, Vol. 133, No. 4, On Human Nature (Fall, 2004): 18-24.

[3] This critique of classical pragmatism by neopragmatism parallels the post-structuralist and deconstructionist critiques of phenomenology. I hope this parallel is considered in the companion volume to come.

Jan Strassheim, Hisashi Nasu (Eds.): Relevance and Irrelevance: Theories, Factors and Challenges, De Gruyter, 2018

Relevance and Irrelevance: Theories, Factors and Challenges Book Cover Relevance and Irrelevance: Theories, Factors and Challenges
Age of Access? Grundfragen der Informationsgesellschaft 9
Jan Strassheim, Hisashi Nasu (Eds.)
De Gruyter
Hardback 109,95 € / $126.99 / £100.00
x, 306

Ryôsuke Ohashi: Phänomenologie der Compassion: Pathos des Mitseins mit den Anderen, Karl Alber, 2018

Phänomenologie der Compassion: Pathos des Mitseins mit den Anderen Book Cover Phänomenologie der Compassion: Pathos des Mitseins mit den Anderen
Ryôsuke Ohashi
Karl Alber Verlag
Hardback 44.00 €

J.-S. Hardy, S. Camilleri (Eds.): Ens mobile: Conceptions phénoménologiques du mouvement, Peeters, 2018

Ens mobile: Conceptions phénoménologiques du mouvement Book Cover Ens mobile: Conceptions phénoménologiques du mouvement
Bibliothèque Philosophique de Louvain, 102
Jean-Sébastien Hardy, Sylvain Camilleri (Eds.)
Paperback 72.00 €

Roberto Malvezzi: The Archetype of Wisdom: A Phenomenological Research on the Greek Temple

The Archetype of Wisdom: A Phenomenological Research on the Greek Temple Book Cover The Archetype of Wisdom: A Phenomenological Research on the Greek Temple
Roberto Malvezzi. Preface by Giovanni Piana
Mimesis International
Paperback $ 14.00 / £ 10.00 / € 12.00

Reviewed by: Benjamin Carpenter (The University of East Anglia)

A text as ambitious as Malvezzi’s The Archetype of Wisdom provides a particularly challenging subject for review – precisely because of the wide aim and reach of this project. Far from considering the ambition of this work pejoratively, my intentions in this review are to make explicit the way in which Malvezzi’s text opens (or at least attempts to open) space for a philosophical project of much greater length. The text itself, standing at roughly 100 pages (omitting the use of illustrative plates) is very short, especially when this length is considered alongside the breadth of Malvezzi’s interest. Indeed, he acknowledges this explicitly when he states that the work’s wide angle makes impossible a certain level of comprehensively (Malvezzi, 2018, p. 15). It is therefore my view that The Archetype of Wisdom should be read as a kind of philosophical manifesto – as the extended opening remarks of a much larger philosophical project. As such, my review seeks to bring out the key components of Malvezzi’s position in light of the project this work seeming precipitates. Given the breadth of his project, it is perhaps understandable and forgivable that Malvezzi does not always tease out the full conclusions of many of the comparative claims he makes within his work. This review shall draw out these claims, particularly attending to the similarities and difference between Malvezzi’s project and Husserl’s phenomenology, as well as to how orientation figures within his work.

The Archetype of Wisdom is a bold unification of several distinct areas of scholarship. Not only is it a work of phenomenological philosophy, but it is explicitly concerned with classical architecture, and philosophy of religion – with the latter’s role in the text specifically concerned with questions of cosmology and metaphysics. Given its classical subject matter, the text raises further questions pertinent to history and archaeology – though these concerns are largely outside of my field of expertise, so shall not be central to my appraisal of this work. Malvezzi makes explicit that his primary concern throughout the text is with the spatial metaphysics of Greek spiritual thought, specifically with their conceptualisations of the relationship between what is considered human and divine. To paraphrase this, we could suggest that Malvezzi’s concern is with the constitutive relationship between practices of worship – with their explicit concern, in the Greek context, with wisdom – and the embodiment of these practices within physical space. In order to understand this, he insists, we must begin with the spaces within which this relationship was placed and enacted: the Greek temple. Yet no sooner than this project has established its central concern as architectural, it immediately problematises this notion, at once insisting that we must understand the temple as constituted both by its architecture and by the lived experiences of the Greeks. Through his early invocation of Schulz’s observation that “temples are regarded as “individual concretizations of fundamental existential situations””(Malvezzi, 2018, p. 14), Malvezzi’s project comes to rest its interests on the site of worship as a phenomenologically constructed space. The primary implication here is that Malvezzi’s project is concerned with how the Greek temple is a site wherein meaning and significance are constructed, mobilised, and proliferated – that the temple should be understood as the staging ground for particular religious practices that are primarily concerned with phenomenological experience. We are thereby implored to reject any understanding of the temple as a static system, as a fixed concretisation of some transcendent divine power, but as a site wherein and upon which “the changing conditions of life from all around are unceasingly acting” (Malvezzi, 2018, p. 74). It is on these grounds that he presents his work as applied phenomenology. In so far as the temple itself represents the divine (and, for Malvezzi, on some level it clearly does) Malvezzi’s approach encourages us to consider the temple as an experience, which is to say in relation to those that use the site. As such, Malvezzi’s work foregrounds the relational aspects of the temple and the divine to human experience.

Perhaps the most overt point of continuity between Malvezzi’s project and the standard canon of phenomenology is his invocation of the term erlebnis. One of the central terms deployed with Husserlian phenomenology, erlebnis is experience in and of itself – the product of his specific schema of philosophical reduction (Husserl, 1982). The direct parallel within the context of the Greeks is the stress placed on the role played by pre-rational elements of thought when considering the wider, universal existential structure embodied within the temple (Malvezzi, 2018, p. 14). Though some of us may be sceptical of this division between pre-rational experience and cognition, the Greeks – according to Malvezzi – mirror Husserl quite closely when they suggest that the point of their project is to investigate universal structures. Yet within this similarity is the implicit, yet stark, distinction between the erlebnis of Husserl and the erlebnis of the Greeks: the latter has an explicitly existential concern. As aforementioned, Malvezzi’s project is – at least in part – a work of the philosophy of religion, at least in so far as the focus on Greek life is within the conceptual framework of religious metaphysics. Taken together, these elements frame The Archetype of Wisdom as attempting to provide a phenomenological account of Greek religious experience, yet precisely what this project reveals is that these experiences express a clear existential attitude of humanity’s relationship to the divine.

This deep link between existential erlbenis and the Greek religious experience of the divine is further explored within Malvezzi’s brief treatment of other aspects of Greek architecture (loosely conceived). He speaks of monumental statues, those that depict mortals and Gods, represented in the like form of the human being. Their prevalence, for Malvezzi, speaks to the true object of reflection for Greek thought: “man himself” (Malvezzi, 2018, p. 53). For any concern the Greeks may have had with a transcendent divine, the transcendent becomes intimately connected to human experience – it works to ground the divine whilst also working to unground the everyday. In his consideration of these statues, Malvezzi focuses on the prevalent pose many of these monuments took –  depicting the figure as taking a step forwards (Malvezzi, 2018, p. 53). For Malvezzi, this is not to be read as a mere hint at movement, but instead allows us to read this statues as having intermediate dimensionality, as neither rooted nor moving, and this challenges the very idea of human stability. This becomes implicitly existential for Malvezzi, specifically in so far as it comes to challenge the advice of Tirtaeus: that one should “have both feet planted on the ground” (Malvezzi, 2018, pp. 53–4). This picture of the fundamental existential condition as one of rootedness is thereby overcome by a new image: that of a youth looking at the world around him and attempting to find his path (Malvezzi, 2018, p. 54). Though Malvezzi does not explicitly illuminate this as an existential dimension to his work, it is explicitly concerned with action. To extend Malvezzi’s reading of this example, we can regard the intermediary status of man – as expressed through the statue – as core to his reading of the Greek’s as phenomenologically oriented, for the youth is attentively considering the relationship between the world as he experiences it and his action. Though Malvezzi does not use the term, I think it useful to consider this image in terms of the language of orientation, specifically in the phenomenological sense explicated within Sara Ahmed’s Queer Phenomenology (Ahmed, 2006). Upon this reading, we can see Malvezzi present us with a reading of Greek architecture as furnishing us with a series of anchors upon which their philosophical practice hangs, with statues and temples acting as both sites of practice but further as points of reference, through which the Greek individual could find their orientation.

This notion of orientation, specifically as part of a process of disorientation and reorientation, becomes more overt (though is never actively avowed), within the Greek sense of the divine as Malvezzi explicates it. Importantly, his reading stresses that for the Greeks wisdom is rooted in experience itself, not upon the accumulation of information (Malvezzi, 2018, p. 54). Again, we can see the clear link to Husserl’s project – in so far as the investigation concerns experience rather than specific objects of knowledge – but also, I hope, a clear point of divergence: the Greeks do not present this as a project with an end, their practice is innately sceptical of the codification of this experience. Greek spiritual practice never overcame the need for novelty, it cannot be codified precisely because this codification would be its end (Malvezzi, 2018, p. 79). This scepticism, on Malvezzi’s reading, is foundational within the very building of the temple itself, for the temple was to act as a site of provocation, as a reminder of the ‘divine experience’ at the root of Greek wisdom (Malvezzi, 2018, p. 13). Indeed, the temple itself is as far as the Greeks can go in terms of codification, for the temple is an approximation and a reminder of the divine experience itself, an experience that – being pre-rational – cannot be clearly expressed within language, and thus resists standard forms of philosophical codification (Malvezzi, 2018, p. 66). Expressed more succinctly – the temple itself is the best codification of this experience. Attempts at the rationalisation of this experience must, at least on Malvezzi’s account, be considered definitively as moving away from the experience itself. Whereas we may read Husserl as seeking what can be codified within experience, what rational structures we can tease out of the experience itself, Malvezzi’s account of Greek divine experience resists this kind of determination.

This is precisely expressed within the division between the two worlds: mortal and divine. The former is primarily characterised by peras, by ephemerality (Malvezzi, 2018, p. 31). The mortal world is limited and determined, it is the realm of what dies. Conversely, the divine is characterised as apeiron, as that which cannot undergo any kind of determination (Malvezzi, 2018, p. 32). The world of mortals is limited just as the world of the divine is infinite. Understanding divine experience in this way, we must read Malvezzi’s as strongly differentiating between this experience and attempts at codification through rational thinking. Divine experience – being so limitless – challenges the limits of everyday life and thus cannot be approximated to them. We must recall that divine experience is fundamentally pre-rational for Malvezzi, and it cannot be rationalised without the experience itself becoming essentially changed.

Indeed, the opposition between rationalisation and the divine is most keenly expressed within Malvezzi’s treatment of chaos, which is considered as “unknown divinity” (Malvezzi, 2018, p. 34). Malvezzi appears to suggest a certain temporal structure to one’s relationship with the divine, as one at first encounters the divine as an unknown. One’s initial experience of the divine is presented in terms of unveiling – as aletheia[1] –  wherein the mind is opened to truth (Malvezzi, 2018, p. 37). Malvezzi expresses this by drawing on Hesiod’s account of the genesis of the divine: “at first Chaos came to be” (Malvezzi, 2018, p. 34). Hesiod presents this as a mythological account, as a creation myth for the Grecian pantheon. Malvezzi understands this as a part of the phenomenological process. Chaos is a logical opening, it is at once aletheia and epoche – it is the collapse of one’s preconceived ideas. But this collapse is an exposure to truth, not as a series of universal structures of thought or propositions about reality, but as a direct experience of harmonia. If we are to experience harmony – the divine truth, “an underground weaving from which everything can rise and vanish” (Malvezzi, 2018, p. 35) – we must first experience chaos. Both are core aspects of the divine experience. For Malvezzi, divine experience is at once terror and beauty.

To best explicate Malvezzi’s view, I return to the notion of orientation. How he presents the phenomenology of the divine appears to follow a movement from orientation to disorientation, a movement engendered by the chaotic component of divine experience. Having passed through chaos, we arrive at harmony, we move from disorientation to reorientation. This reorientation is not a return to one’s original perspective, but a transformation of one’s relationship with the world. This new relationship is rooted in understanding, not as rationalisation, but as facing the divine substratum – as rootedness in one’s phenomenological experience of the divine (Malvezzi, 2018, p. 37). The movement to reorientation is the taking up of a divine orientation, the availability of which depends directly upon this experience. But this experience is transitory, its impression fades and we return to our original, everday orientation – and this precipitates a need to return to the temple, to relive our encounter with the divine. We must once again pass through chaos to reach harmony. Malvezzi does not provide an extended treatment of orientation in this way, though he does mention the concept in connection with Prometheus, who “showed men what to see and hear in order to get oriented” (Malvezzi, 2018, p. 48). This is to say that Prometheus provides us with a shift in perception through revealing a fundamentally element of the world: fire. Through extending this metaphor of orientation, I have attempted to more clearly demonstrate Malvezzi’s position and its implications.

I regard Malvezzi’s project as heavily relying upon these notions of orientation, disorientation, and reorientation even if these are rarely avowed. Indeed, his project appears to suggest that the distance between the mortal and divine worlds is a precisely the distance between two forms of orientation. To be situated in one world or the other is a matter of one’s attitude, as to whether or not one is oriented towards the divine substratum or merely to the surface appearance. This is not to suggest that Malvezzi regards the surface as superficial in such a way as to dismiss it. Instead, the suggestion is that the Grecian model implies that the surface can only attain its full relevance and meaning through an appreciation of its divine support (Malvezzi, 2018, p. 37).

Indeed, the fundamental distinction between the mortal and divine worlds becomes blurred in his discussion of Ananke. As a Goddess, Ananke is the divine personification of fate – she is at once a divine being and a constraint on divinity itself, for not even Gods fight Ananke (Malvezzi, 2018, p. 47). As a figure, Ananke comes to represent a divine limitation, she is at once apeiron and peras – blurring the distinctions between the divine and mortal worlds. The blurring of this distinction enables man to understand the divine through a new form of codification. For Malvezzi, Ananke is thus the possibility of accumulating knowledge about the divine, for her status is precisely that of a boundary. Accordingly, it is through her that we move from the fluidity of the divine to the solidity of the Gods – aspects of the divine personified and settled into entities. Malvezzi considers Ananke – and what is made possible through her – to be an advancement in the ontological status of the human being (Malvezzi, 2018, p. 48). By allowing the divine to settle into human shapes, mankind is given a framework through which they can conceptualise their relationship to the divine in a clear manner. A mythos is born and settled. The pre-rational experience is given a multitude of faces to facilitate its encounter with humanity.

But though the Gods are a result of this experience, though they are a codification of this experience into a more ready-to-hand framework of understanding, the Gods exist to be transcended. The very reason that the Greeks can afford not to resist the codification of the divine experience into Gods and yet could not afford to allow this experience to be claimed by reason is precisely because the Gods can point us back to the originary experience in a way that reason cannot. This is to say that rationalisation pulls us directly away from the divine experience, it leads us only into abstraction. As a form of codification, rationalisation keeps the experience itself at bay. The Gods, however, like the temples in which they are spatially located, become sites of experience in and of themselves. This is to suggest that the Gods return us to the divine experience, that they enable us to experience harmony.

On Malvezzi’s account, the Gods thus become vehicles for experiencing the divine, which at once return us to this experience of chaos and then harmony, but which also foreground a human element of this harmony. This is fundamentally why the Gods are concerned with wisdom, not because they provide codified doctrines of teachings, but because each of them provides human beings with access to wisdom. Wisdom, on Malvezzi’s account, is the phenomenological experience of, and ability to interact with, the invisible harmony of the world. Wisdom fundamentally depends upon this phenomenological experience, which in turn depends upon the conditions embodied within the temple and its Gods. As such, it would be appropriate to extend Malvezzi’s use of architecture to suggest that temples and their Gods are themselves the architecture of wisdom, as well as the archetype.

To extend Malvezzi’s project into the claim that the Gods serve as an architecture of wisdom is to foreground the temple as a catalyst for a phenomenological encounter with the divine. Malvezzi’s project has a strong historical thread through which he provides a reading of the origins and development of the Greek temple. Though I provide a summary of his account here, this subject is beyond my specialism and thus I am in no position to appraise it. Malvezzi’s history begins with the tѐmenoi, the “cut out lands” (Malvezzi, 2018, p. 19) that serve as the predecessor’s to the Grecian temple structure. These were sites of worship in the open air, closed off spaces that were dedicated to a God – sacred spaces surrounding an altar. Such spaces are closed off in the sense that they are set apart from the corresponding outside: the mortal world. The structure of the tѐmenoi as closed off establishes the sanctity of these spaces as grounded in a shift away from everyday life. Central to this shift is that the tѐmenoi served as thresholds between civilisation and the natural world. Indeed, the location of these were not considered as accidental or as part of civic planning – but as chosen by the Gods. What marked these locations as chosen were their natural features, and thus we can see the roots of the temenoi and the divine within the natural world. Malvezzi notes that for the Greeks, nature was not to be regarded as a “dead”, for nature was alive (Malvezzi, 2018, p. 21). What this means philosophically is the suggestion that for the Greeks, nature was more than a factic state of affairs, not merely a collection of creatures and plants to be regarded merely as resources, but that the Greek spiritual life has its origins within the divinity of nature. Due to its association with the divine, however, it is unsurprising that the natural world was considered as distinct from the mortal world: from the civilised world of the polis. Malvezzi’s therefore regards the temenoi as sanctuaries that sat at the margins of the polis, marking the physical and psychological thresholds between civilisation and nature (Malvezzi, 2018, p. 22), between the known and the unknown, between the mortal and the divine.

Therefore, Malvezzi’s proposes that the general structure of the temple is that it constitutes an interstice between the two worlds – but this is not to suggest that each temple is identical. Malvezzi stresses the observations of other scholars who suggest that temples are each unique, that their construction cannot be entirely reduced to a singular schema (Malvezzi, 2018, p. 65). Despite this, Malvezzi asserts that there is a clear commonality upon which we can comment, and this is the use of light within the temple (Malvezzi, 2018, p. 70). His treatment of the phenomenological experience of the temple comes to focus on the act of entering the temple and approaching the altar. Typically, the temple would have a single entrance, acting as the sole aperture through which light could enter the building. As this entrance was at the opposite end of the building to the altar and the God – herein represented as a statue – the procession towards the architectural representation of the divine would have been a walk into gradually intensifying darkness (Malvezzi, 2018, p. 80). One’s entry into the space was occasioned by the placement of the columns, which would again come to divide the internal sections of the building. Importantly for Malvezzi, the placement of these columns deliberated evoked a sense of a permeable boundary (Malvezzi, 2018, p. 69), crossed by the worshipper entering the holy site. Due to the single entrance, Malvezzi describes the temple as a prism, diffracting not only light, but also reality (Malvezzi, 2018, p. 70).

This image of worship amounts to what I regard to be Malvezzi’s most original claim within this project: that the temple demonstrates how the act and practice of worship was itself implicitly spatial for the Greeks. The temple is a space that one moves through, it is a path out of the mortal world and into the divine, a sojourn of discovery. The sculpted stones of the temple were regarded as living, as imbued with soul through the art of construction – all united within the secret recipe for arousing a sense of the divine (Malvezzi, 2018, pp. 76, 81). It is for these reasons that Malvezzi speaks of the temple as grounded within a human hope that it was possible for all men to have this experience.

The Archetype of Wisdom is an ambitious project, drawing on resources from myriad disciplines across the academy. As a synthesis of these perspectives, Malvezzi’s work provides a compelling suggestion as to how we can productively read the Greek temple, as to how these sacred spaces can provide us with testimonies about Grecian practice, experience, and cosmology. Philosophically, Malvezzi draws several productive connections between Greek practice and later works of phenomenology – especially in his treatment of erlebnis and, in my suggestion, his implicit comments on orientation. Though I consider the text to provide a convincing demonstration as to the utility of pursuing a phenomenology of the classics, it remains limited in the amount it can achieve given its relatively short length. On these grounds, I consider The Archetype of Wisdom as a proposal for additional work – a proposal that implicitly calls for a collaborative effort across those disciplines with which it interfaces. In particular, it would be productive to consider this project alongside archaeology, which is mentioned somewhat sparingly in the text. Finally, another element that is somewhat absent from this text is a consideration of the temple as a political site, thus any further work within this area may wish to consider what contribution could be made by political philosophy. None of these omissions are damning to the central thesis of the text – but each could be addressed in whatever projects Malvezzi’s work precipitates.

Works Cited

Ahmed, S., 2006. Queer Phenomenology: Orientations, Objects, Others. Duke University Press, Durham.

Husserl, E., 1982. Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy – First Book: General Introduction to a Pure Phenomenology. Nijhof, The Hague.

Malvezzi, R., 2018. The Archetype of Wisdom: A Phenomenological Review of the Greek Temple. Mimesis International, Milan-Udine.

[1] Malvezzi does not expand upon any connections between his use of this term and its place within the work of Heidegger. This may be another fruitful comparison for any future work.

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