In Search of Divine Reality: Science as a Source of Inspiration

Appendix 18. Defining a Realistic View of the World

Appendix 18 DEFINING A REALISTIC VIEW OF THE WORLD In view of the complexities of the nature of knowledge it is meaningful to give a precise definition of what constitutes a realistic view of reality. The search for facts is the expression of a fundamental human drive, which is the craving for knowledge. It is as basic to human nature as other needs, like the hunger for food or for love. Without the constant intake of facts, a human mind will die, like a body devoid of nourishment or affection. Aristotle’s Metaphysics begins: “All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight . . .” The illegitimate components in the elements of knowledge are an embarrassment and a predicament. Is there anything that we can know, with certainty, clearly and distinctly? In the history of the West this problem has often been the cause of suffering, and Divine Curse and Original Sin were eagerly accepted as appropriate symbols for the state of the matter, because we have typically been driven by a desire for absolute certainty, by a craving for definitely established facts. The legendary words of Archimedes (– B.C.), “Give me a solid spot where I can stand, and I shall move the earth,” are symbolic of a civilization which has always searched for solid ground in matters of a truth which can hardly be found. Thus we always wanted to prove the existence of God. “I think, therefore I am,” said Descartes, seeing “clearly and distinctly” many other things that later were not sustained by analysis. “I do not frame hypotheses,” Newton proudly asserted, at the same time claiming that the laws of nature were the same at all times and everywhere in the universe. In this way our seemingly bestestablished arguments and those of our convictions that at one time seem absolutely undoubtable, later on often reveal unexpected aspects, at first overlooked. In this way even the best minds of our  1SCHÄFER_PAGES:SCHÄFER PAGES 4/29/10 11:14 AM Page 226 history have frequently supported naive and uncritical beliefs in the certainty of their thinking, and few of us will escape the craving for certainty where certainty does not exist. “Please tell me that you love me,” we say, “for sure, and forever.” I define as realistic an attitude that is aware of the composite nature of knowledge and attempts to maintain the appropriate balance among its constituents. In thinking critically, we have to be able consciously to keep apart and to distinguish what, in our knowledge , is data (i.e., given in reality and derived from experience); what is rationality (i.e., contributed by reason); and what is the non-rational and non-empirical element involved in the derivation. It is realistic not to confuse a single component with the whole and not to mistake for knowledge that which can merely be thought in the realm of reason or hoped for and desired in a universal realm. Historical errors in Western thinking occurred when the balance was destroyed by undue emphasis on a single component, such as experience (in empiricism), reason (in rationalism), or universal principles (in many historical movements of idealism). Without experience there is no knowledge, but empirical data alone do not establish knowledge. Without reason there is no knowledge, but reasoning alone does not lead to knowledge. Without universal principles there is no knowledge, but universals alone, unless there is a conjunction with experience and reason, do not convey any knowledge. The cooperation of the various factors creates an effect not contained in any single one of them.  1SCHÄFER_PAGES:SCHÄFER PAGES 4/29/10 11:14 AM Page 227 1SCHÄFER_PAGES:SCHÄFER PAGES 4/29/10 11:14 AM Page 228 ...