On April 21-22, our co-PI, Jennifer A. Frey, hosted a philosophy workshop at the University of South Carolina titled, “Practical Truth: Reflections on the Aristotelian Tradition.” Frey hosted an international group of philosophers on campus in Columbia, SC to discuss the importance of the concept of practical truth, both historically within the Aristotelian tradition and in terms of its relevance for contemporary philosophical debates about action, practical reason and virtue. She is currently pursuing the possibility of publishing the essays in an edited volume.
In her opening discussion of practical truth, Professor Frey discussed her reasons for thinking the concept of practical truth is central to a philosophical account of virtue. What follows is a condensed version of her basic argument.
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Let us start with the claim that the knowledge the virtuous person possesses is a distinctive kind of knowledge, what the ancients and medievals called practical knowledge or practical wisdom. What marks the difference between practical and theoretical knowledge and wisdom? Well, traditionally the thought was that it is grounded in the distinction between theoretical and practical reasoning, which Aristotle differentiated in terms of distinctive ends or aims (their distinctive work or operation as modes of reasoning). Theoretical reasoning, Aristotle argued, aims at an understanding of being or what is, and its measure is truth; such reasoning is finished (i.e., its work is done) when truth is grasped intellectually. Theoretical wisdom, the perfection of theoretical reasoning, aims to know general and timeless truths about the highest or best objects of contemplation. But practical knowledge, by contrast, aims at praxis, at realizing or making actual a good human life through deliberative choices of certain actions and activities; it aims to realize what is truly good in particulars, in human actions. If we say that its measure is also truth, it must be truth of a special kind, one that somehow hooks up with realizing what is truly good. It cannot be a truth that ends with an intellectual grasp of what is; rather, it would have to be a truth that is achieved in the living of a certain life, in a praxis.
It is worth noting, in this regard, that Aristotle thought one could possess theoretical but not practical wisdom—theoretical but not practical truth. Suppose, for instance, that someone excels in math, physics, chemistry, biology, and general cosmology. Such a person grasps the way things are ordered at the most basic and fundamental level, and he can apply these most general principles to explain much of what happens in the world. Suppose he has devoted his life to this kind of knowledge. Of course, this in no way guarantees or even tends to the cultivation of his moral virtue. Perhaps he is lascivious with women outside of the lab; perhaps he is willing to lie, steal, and cheat when it allows him more time and grant money to pursue his passion for science, perhaps he is a coward and incapable of helping others in need; and so on. None of this necessarily impacts his ability to do great science; and, more importantly, nothing about doing great science inoculates him against developing a gross moral character.
It wouldn’t change anything, I suspect, if we added theology to the list of studies to which our imagined knower dedicated himself. Being able to argue about the metaphysics of the Trinity does not necessarily make you a loving or good person either. A mere change of topic won’t cut it. For the same reason, one might even be a great moral theorist and have a bad moral character; that is, one might have theoretical knowledge about practical subject matters but not the practical dispositions that lead to making good decisions and living well.
This goes back, once again, to the different inherent teleologies or inherent aims of the two different kinds of reasoning. Practical reasoning is not practical in virtue of having a special kind of content; it is not ordinary theoretical thought and inference suddenly turned to the topic of human good. Practical reasoning is practical because it aims to realize some good or end that the agent desires—most especially the desire to live well or to flourish. Such reasoning depends on the agent wanting to realize some end or objective or good; thus desire for some good is essential to practical reasoning, it is the arche or starting point of such reasoning. This explains why Aristotle defines practical truth as “truth in accordance with right desire.”
Now, if practical knowledge and reasoning essentially aims at action, and if such thought depends for its teleology upon a certain appetitive orientation, then it can only be successful when the agent brings about the goods in question through the use of this very thought and reasoning. So it is somewhat misleading to say that the practically wise man knows how to live, because again, he may know this as a theory rather than as a praxis. To come to know the praxis would require a different kind of training that the one the moral theorist typically receives. What we might strictly speaking say of the practically wise man, if he is really practically wise, is that he knows he is living well, not simply that he knows how to live well, generally speaking. For the knowledge is operative in the practically wise and is the explanation of what he does—of his choices and actions. The manifestation of the knowledge is primarily in what he does rather than what he says.
Thus it seems to me that there is a difference between a theoretical conception of living well, which the moral theorist might possess, and a practical conception of living well, which only the practically wise possess. It also strikes me that the good or happy life is one that displays a kind of truth about human nature and human beings—a truth about what our good is. But again, this is a distinctively practical kind of truth that is displayed in living well, not simply in the possession of correct general propositions or principles. One sees practical wisdom and practical truth principally or paradigmatically in action, as it were, not standing behind it.
In contemporary virtue ethics, there is almost no discussion of practical truth. But if the line of reasoning I have outlined is roughly correct, virtue ethics needs an account of a distinctively practical notion of truth just as much as it needs a distinctively practical account of knowledge and wisdom. The point of the workshop (and eventually, the collected volume of papers) is to begin to advance such an account in light of our understanding of the Aristotelian tradition, broadly construed to include Aquinas and the work of Elizabeth Anscombe.
On Wednesday, December 14, 2016, at the University of South Carolina Law School, our scholar and philosopher Talbot Brewer, gave the talk, “What Good are the Humanities?”
The president of University of South Carolina, Harris Pastides, delivered the introductory address, and a Q&A followed the talk. To view the talk, click the image below or go to http://virtue.uchicago.edu/brewer.
Talbot Brewer is Professor of Philosophy and Chair of the Philosophy Department at the University of Virginia and a Scholar with Virtue, Happiness, & the Meaning of Life. He specializes in ethics and political philosophy, with particular attention to moral psychology and Aristotelian ethics. He is the author of numerous essays, including “Reflections on the Cultural Commons” (in Nestor García, ed, Being Human in a Consumerist Society, 2014), “Two Pictures of Practical Thinking” (in Jost and Wuerth, eds, Perfecting Virtue, 2011), “Is Welfare an Independent Good?” (Social Philosophy & Policy 26, 2009), “Three Dogmas of Desire” (in Chappell, ed, Values and Virtues, 2007), “Virtues We Can Share: A Reading of Aristotle’s Ethics” (Ethics 115, 2005), “Two Kinds of Commitments (And Two Kinds of Social Groups)” (Philosophy and Phenomenological Research 66, 2003), and “Maxims and Virtues” (The Philosophical Review 3, 2002). He has been a visiting professor in the Harvard University Philosophy Department and has authored two books, the most recent of which is The Retrieval of Ethics (Oxford University Press, 2009). He is currently at work on two books, one on Aristotelian action theory and its intersection with ethics, and another on a phenomenon that he calls “tragedies of the cultural commons”.
Our scholars met for their third of four working group meetings from December 12-16, 2017. Talbot Brewer gave the keynote public lecture, “What Good Are the Humanities?” on December 14, 2017 (video forthcoming).
Ida Noyes Hall Auditorium at the University of Chicago – photo by Chris Smith
Margaret “Peggy” Ryan Binette is Associate Director of Public Relations for the Office of Communications & Public Affairs at the University of South Carolina; she conducted this interview with Talbot Brewer in advance of his lecture “What Good Are The Humanities?” on December 14, 5:30pm at the University of South Carolina.
Peggy Binette: How can the humanities contribute to happiness and meaningfulness in life – regardless of socioeconomic position?
Talbot Brewer: There is at best a tenuous connection between the humanities and happiness. Serious engagement with literature and art does of course have its pleasures, and we professors would be falling down on the job if our students did not come to know these pleasures. But If you went to a production of, say, Shakespeare’s Othello in hopes of making yourself happier, you’d be making a serious mistake. Seeing Othello can be, and indeed ought to be, a crushing experience. But while you probably would not walk out of the theater brimming with happiness, you might walk out with a deeper understanding of intimate love and the potentially deadly pathologies to which it exposes us. Whether such understanding makes life more meaningful is a complicated question. I think that it does. I would not wish to deny that someone who has never learned to read or write, and never learned to appreciate art, can have an extremely meaningful life, nor would I wish to rule out the possibility that someone with an advanced degree in philosophy or literature might lead a superficial existence. Still, I do think that when pursued in the right spirit, the humanities can deepen one’s experience of life, and that is an enormous gift.
PB: In this chaotic and ever-demanding world, how important is it for people to reflect on the concepts, virtues and values espoused in the humanities?
TB: We have devised a world in which mercenary words and images press upon us during almost every waking hour. When amid this clamor of manipulative messages we suddenly encounter something quite different, something called literature, or art, or philosophy, it is not easy to adjust our habits of attention and open ourselves fully to this newcomer. The cultural environment has not encouraged the traits required for proper engagement with the humanities: the habit of sustained attention and of patience and generosity in interpretation; the openness to finding camaraderie and illumination from others in the more treacherous passages of human life; the expressive conscience that cannot rest until it lights upon exactly the right words for one’s own incipient thoughts. By creating a space within which we can nurture such habits of mind and put them to their proper use, we make room for a kind of self-cultivation that has become increasingly rare, despite all the lip service we pay to authentic self-expression. PB: What is the one point or thought you want anyone who attends your talk to take away?
TB: Some have tried to ground the value of the humanities in their contribution to economic productivity. Others have tried to ground the value of the humanities in their contribution to the health of our democratic institutions. Neither approach seems to me very convincing. What drives so many friends of the humanities to these two options, I believe, is the thought that if the humanities do not boost the economy or strengthen the polity, then their value must be an entirely individual matter, hence not a genuine public concern. This way of framing the issue trades on a mistakenly atomistic conception of human culture. The attainment of a sophisticated level of articulacy about human life both depends upon, and contributes to, a background cultural sophistication about human life. When it comes to the contest between depth and superficiality, we are in it together. At a time when our metastasizing material productivity poses a serious threat to the future of human life on this planet, perhaps we would be well advised to put less emphasis on economic growth and more emphasis on this entirely sustainable shared pursuit, to which the humanities can make an important contribution.
“What Good Are The Humanities?” on December 14, 5:30pm at the University of South Carolina.
Talbot Brewer at the December 2015 working group meeting of the project Virtue, Happiness, & the Meaning of Life.
How do the humanities matter in a chaotic 21st century? That’s the question one of the nation’s top philosophers and ethics experts will tackle in a public talk Dec. 14 at the University of South Carolina.
Talbot Brewer, a professor from the University of Virginia, will speak at 5:30 p.m. in the School of Law auditorium. His talk, titled “What Good are the Humanities?” is part of a research project that is led in part by the University of South Carolina and brings together scholars from around the world to study the facts that lead to happiness and the meaning of life. The event, which is free and open to the public and includes a reception. Advance registration is requested.
Brewer says it’s not the world’s pace or its constant barrage of words and images that keeps people from finding meaning in literature, art or philosophy. It’s the struggle for people to adjust and sustain their attention and quiet their minds.
“By creating a space within that we can nurture such habits of mind and put them to their proper use, we make room for a kind of self-cultivation that has become increasingly rare, despite all the lip service we pay to authentic self-expression,” says Brewer, a professor and chairman of UVA’s philosophy department and a specialist in ethics, political philosophy and moral psychology.
Connecting with human emotion and the human condition through art, theater or literature can give meaning to one’s own life, Brewer says.
“When pursued in the right spirit, the humanities can deepen one’s experience of life, and that is an enormous gift,” he says.
That gift is the basis for the research project, “Virtue, Happiness and the Meaning of Life,” which is co-directed by Carolina philosopher Jennifer Frey and University of Chicago philosopher Candace Vogler . It is funded by a $2.1 million grant from the John Templeton Foundation.
For more information about the research, visit the project website. For more information about Brewer’s talk, contact Frey at .
Margaret “Peggy” Ryan Binette is Associate Director of Public Relations for the Office of Communications & Public Affairs at the University of South Carolina.
Wednesday, December 14, 2016, 5:30pm | University of South Carolina Law School, 701 Main Street, Columbia
Please join us, or watch livestreamed https://virtue.uchicago.edu/brewer at 5:30 EST/4:30CST.
Talbot Brewer, a professor from the University of Virginia, and a scholar with Virtue, Happiness, & the Meaning of Life, will speak at 5:30 p.m. at the University of South Carolina in the School of Law auditorium. His talk, titled “What Good are the Humanities?” is part of a research project that brings together scholars from around the world to study the facts that lead to happiness and the meaning of life. The event, which is free and open to the public and includes a reception.
The president of University of South Carolina, Harris Pastides, will deliver an introductory address. A reception will follow the Q & A. Free and open to the public. RSVP requested.
Brewer says it’s not the world’s pace or its constant barrage of words and images that keeps people from finding meaning in literature, art or philosophy. It’s the struggle for people to adjust and sustain their attention and quiet their minds.
“By creating a space within that we can nurture such habits of mind and put them to their proper use, we make room for a kind of self-cultivation that has become increasingly rare, despite all the lip service we pay to authentic self-expression,” says Brewer, a professor and chairman of UVA’s philosophy department and a specialist in ethics, political philosophy and moral psychology.
Connecting with human emotion and the human condition through art, theater or literature can give meaning to one’s own life, Brewer says.
“When pursued in the right spirit, the humanities can deepen one’s experience of life, and that is an enormous gift,” he says.
This event is made possible by a generous grant from the John Templeton Foundation for the project Virtue, Happiness, & the Meaning of Life, and co-sponsored by the Center for Value, Law, and the Humanities at the University of South Carolina.
For more information, contact: Valerie Wallace, Associate Director, Communications
Virtue, Happiness, and the Meaning of Life
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Talbot Brewer is Professor of Philosophy and Chair of the Philosophy Department at the University of Virginia and a Scholar with Virtue, Happiness, & the Meaning of Life. He specializes in ethics and political philosophy, with particular attention to moral psychology and Aristotelian ethics. He is the author of numerous essays, including “Reflections on the Cultural Commons” (in Nestor García, ed, Being Human in a Consumerist Society, 2014), “Two Pictures of Practical Thinking” (in Jost and Wuerth, eds, Perfecting Virtue, 2011), “Is Welfare an Independent Good?” (Social Philosophy & Policy 26, 2009), “Three Dogmas of Desire” (in Chappell, ed, Values and Virtues, 2007), “Virtues We Can Share: A Reading of Aristotle’s Ethics” (Ethics 115, 2005), “Two Kinds of Commitments (And Two Kinds of Social Groups)” (Philosophy and Phenomenological Research 66, 2003), and “Maxims and Virtues” (The Philosophical Review 3, 2002). He has been a visiting professor in the Harvard University Philosophy Department and has authored two books, the most recent of which is The Retrieval of Ethics (Oxford University Press, 2009). He is currently at work on two books, one on Aristotelian action theory and its intersection with ethics, and another on a phenomenon that he calls “tragedies of the cultural commons”.
TB: We have devised a world in which mercenary words and images press upon us during almost every waking hour. When amid this clamor of manipulative messages we suddenly encounter something quite different, something called literature, or art, or philosophy, it is not easy to adjust our habits of attention and open ourselves fully to this newcomer. The cultural environment has not encouraged the traits required for proper engagement with the humanities: the habit of sustained attention and of patience and generosity in interpretation; the openness to finding camaraderie and illumination from others in the more treacherous passages of human life; the expressive conscience that cannot rest until it lights upon exactly the right words for one’s own incipient thoughts. By creating a space within which we can nurture such habits of mind and put them to their proper use, we make room for a kind of self-cultivation that has become increasingly rare, despite all the lip service we pay to authentic self-expression.
The Virtue Blog