The Closing of the Western Mind: The Rise of Faith and the Fall of Reason Read Online Free PDF

into other areas of intellectual activity. 10
    So began the great adventure of the Greek speculative tradition. It was not a coherent process. Martin West writes:
    Early Greek philosophy was not a single vessel which a succession of pilots briefly commanded and tried to steer towards an agreed destination, one tacking one way, the next altering course in the light of its own perceptions. It was more like a flotilla of small craft whose navigators did not start from the same point or at the same time, nor all aim for the same goal; some went in groups, some were influenced by the movements of others, some travelled out of sight of each other. 11
    One important development was the distinguishing and segregation of the process of reasoning itself. The earliest surviving sustained piece of Greek philosophical reasoning comes from the first half of the fifth century, from one Parmenides from the Greek city of Elea in southern Italy. Parmenides attempts to grasp the nature of the cosmos through the use of rational thought alone (in other words, without any reliance on empirical observation). He realizes that no argument can begin unless some initial assumptions are made. His “It is and it is impossible for it not to be” is the assumption with which he starts. As Parmenides, through a goddess who is given the role of developing the argument, works towards his conclusion that all material is a single undifferentiated and unchanging mass, many controversies arise, not least because of the problems in using verbs such as “to be” in a completely new context, that of philosophical reasoning. But what Parmenides did achieve was to show that once basic assumptions and axioms have been agreed upon, reason can make its independent way to a conclusion. However, his conclusion, that it is rationally impossible to conceive of materials undergoing change, seems absurd, and it raises for the first time the question of what happens when observation and reason contradict each other.
    A follower of Parmenides, Zeno (who also came from Elea), highlighted this issue in his famous paradoxes. An arrow which has been shot cannot move, says Zeno. How can this possibly be? Because, answers Zeno, it is always at a place equal to itself, and if so it must be at rest in that place. So, as it is
always
at a place equal to itself, it must
always
be at rest. In Zeno’s most famous paradox, Achilles, the fastest man on foot, will never catch up with a tortoise, because when he has reached the place where the tortoise was, the tortoise will have moved on, and when he has reached the place to which the tortoise has progressed, it will have moved on yet further. While reason can suggest that Achilles will never catch the tortoise, experience tells us that he will and that he will soon outstrip it. Observation and reason may be in conflict, and the result is a conundrum. The fact that the Greeks recognized such problems yet were not daunted by them is a measure of their growing intellectual confidence.
    The next step, then, in this parade of intellectual innovation is to try to isolate the circumstances in which rational argument can be used to achieve certainty without being challenged by what is actually observed by our senses. Here the achievement of Aristotle was outstanding. One of Aristotle’s many contributions to the definition of certainty was the introduction of the syllogism, a means by which the validity of a logical argument can be assessed. 12 A syllogism is, in Aristotle’s own words, “an argument in which certain things being assumed [the premises], something different from the things assumed [the conclusion] follows from necessity by the fact that they hold.” What kinds of things can be “assumed”? The famous examples, although not used by Aristotle himself, are “All men are mortal” and “Socrates is a man.” Both premises seem fully tenable. No one has come up with an example of a man who has not died; it is part of the