HUMA Faith, Reason, and Modern Self-Consciousness in European Thought

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1 HUMA Faith, Reason, and Modern Self-Consciousness in European Thought Course Director: Dr. Mohamed Khimji Office: 162 Founders Corridor Availability: By appointment Course Secretary: Elena Selevko Office: 209 Vanier College

2 As a result of this investigation, gentlemen of the jury, I acquired much unpopularity, of a kind that is hard to deal with and is a heavy burden; many slanders came from these people and a reputation for wisdom, for in each case the bystanders thought that I myself possessed the wisdom that I proved that my interlocutor did not have. What is probable, gentlemen, is that in fact the god is wise and that his oracular response meant that human wisdom is worth little or nothing, and that when he says this man, Socrates, he is using my name as an example, as if he said: "This man among you, mortals, is wisest who, like Socrates, understands that his wisdom is worthless." So even now I continue this investigation as the god bade me and I go around seeking out anyone, citizen or stranger, whom I think wise. Then if I do not think he is, I come to the assistance of the god and show him that he is not wise. (Plato, Apology, 22e-23b) The woman said to the serpent, We may eat fruit from the trees in the garden, but God did say, You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die. You will not surely die, the serpent said to the woman. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil. [ ] When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. [ ] And the Lord God said, The man has now become like one of us, knowing good and evil. (Genesis ) Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. If, then, there is some end of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what we should? If so, we must try, in outline at least, to determine what it is. (Aristotle, Nicomachean Ethics, 1094a1-25) Now I say that man, and in general every rational being, exists as an end in himself and not merely as a means to be arbitrarily used by this or that will. He must in all his actions, whether directed to himself or to other rational beings, always be regarded at the same time as an end. Beings whose existence depends not on our will but on nature have, nevertheless, if they are not rational beings, only a relative value as means and are therefore called things. On the other hand, rational beings are called persons inasmuch as their nature already marks them out as ends in themselves, i.e., as something which is not to be used merely as means and hence there is imposed thereby a limit on all arbitrary use of such beings, which are thus objects of respect. Persons are, therefore, not merely subjective ends, whose existence as an effect of our actions has a value for us; but such beings are objective ends, i.e., exist as ends in themselves. Such an end is one for which there can be substituted no other end to which such beings should serve merely as means, for otherwise nothing at all of absolute value would be found anywhere. (Kant, Grounding for the Metaphysics of Morals, 428) 2

3 Course Description What is faith? What does it mean for one to be faithful? Is there a rational basis for faith? Is faith compatible with reason? If it is not, and if faith is blind, then what distinguishes blind faith from having no faith at all? Are not dogmatism and skepticism two sides of the same counterfeit coin? How is one to account for a faith that is blind? If one cannot account for it, has one not then fallen into the pit of atheism? Is atheism, then, blind? Does rational faith lead to a belief in God? What is God? What is the meaning of Spirit, eternal life, miracle, creation, the Kingdom of God, and other ideas that are so central to biblical theology? Are these ideas rational? What do we learn from the writings in the Bible when we interpret them within the limits of reason? Or is there no such thing as reason? Is truth merely relative to the observer? Are we imprisoned in what Plato calls the world of appearance? Are good and evil ephemeral shadows? Does a critique of all concepts of morality, duty, and obligation end with the conclusion that morality has no basis? Or, rather, is it the case that the critique of faith, reason, and morality must itself be faithful, rational, and moral if it is to pass for a critique at all? What, then, is the nature of our beginning? What are the necessary moral presuppositions for launching a critique of morality? This course is dedicated to a serious, critical, and thorough examination of the nature of faith, reason, and modern self-consciousness and, also, of their perversions, distortions, and falsifications in light of writings from the Bible, Kant, Kierkegaard, Nietzsche, and Kafka. The focus of the first phase of the course, however, is the standpoint of non-biblical thought as expressed in the works of Plato and Aristotle, the two most influential philosophers in the ancient Greek world. (The standpoint of the ancient Greeks shall serve as the backdrop for our work throughout the remainder of the course.) Both Plato and Aristotle understand human beings to have no knowledge at all of the good the divine end in itself. Even the wisest man is ignorant of the good in itself because it is, in itself, not relative (related) to consciousness, which is not (the) good. Human beings are thus left fatally dependent upon the changing (contradictory) appearances of sense-perception in their search for the unchanging good that can never appear, and the love for regarded both as the desire for and as the lack of the good in itself can never attain its object. In the next phase of the course we shall study important selections from the Hebrew Bible (i.e., the Old Testament ) and the New Testament in order, first, to establish what the core ideas, principles, and values of the Bible are and, second, to interpret the Bible s narrative, which is so rich with metaphors and parables, in light of them. What do the biblical writings say? What do they mean? How do we understand the relationship between saying and meaning such that we do not reduce one to the other and approach the letter with a heart of stone but, rather, in the spirit of what the Bible calls truth? In striking contrast to the standpoint of Plato and Aristotle, where the object of love is and must be that which one cannot possess, the basis of biblical thought, Jewish and Christian, is love regarded as moral will, at once divine and human: do unto others as you would want them to do unto you; love your neighbor as yourself this is the teaching of the law and the prophets. Is this truth, which, in the Bible, cannot be thought except as existing and cannot exist except in being thought, a sufficient proof for the existence of God? We read in 1 John: let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love. Once we have worked through the distinctiveness of each of the ancient Greek and biblical traditions in light of the fundamental contrast between them, we shall, in the final phase of the course, explore the nature of self-consciousness in the modern world in light of the relationship between faith and reason. Kant opens Section 1 of his Grounding for the Metaphysics of Morals with the explosive thesis that There is no possibility of thinking of anything at all in the world, or even out of it, which can be regarded as good without qualification, except a good will. But, readers must ask, if the good will is the highest conceivable existence, why does Kant consider it necessary, in the Critique of Practical Reason, to interlock the idea of the good will not only to the idea of freedom but, no less forcefully, to the ideas of God and immortality? How does Kant attempt to establish through reason the necessary relationship among God, immortality, and freedom? Does Kant succeed in demonstrating that there is a necessary relationship between faith and reason (and, also, between biblical thought and modern thought)? Or is he, 3

4 as Nietzsche puts it, like a fox who broke open his cage, lost his way, and went astray back into it? What is one to make of Nietzsche s pronouncements that God is dead and that belief in God has become unbelievable in light of his staggering admission that the root of his critique of Christianity is Christianity?! He confesses, You see what it was that really triumphed over the Christian god: Christian morality itself we godless anti-metaphysicians still take our fire, too, from the flame lit by a faith that is thousands of years old, that Christian faith... that God is the truth, that truth is divine. In the modern world it is common for thinkers to privilege either reason over faith (philosophy over religion, the secular over the religious, the human over the divine ) or faith over reason (religion over philosophy, the religious over the secular, the divine over the human ). But are these positions substantively different from one another? Or does each side merely invert, and thus reproduce, the hierarchy of the opposing side and, in so doing, fail to provide a true foundation for human thought and existence? The central issue to be examined in this course is how to comprehend faith and reason such that each incorporates the truth of the other. For when we grasp the fundamental ideas, principles, and values of modern life to be both faithful and rational in the likeness of biblical thought and not in the likeness of ancient Greek philosophy then we shall be in a strong position to comprehend properly the relationship between faith and reason in and through one another such that both faith and reason are rendered self-conscious and self-consciousness is rendered both faithful and rational. Course expectations Students who wish to be successful in this course are expected to attend each and every class on time with the text(s) that we are studying for that day, having read, attentively, the assigned material before class. Students are also expected to share their ideas, offer responses to the ideas of others, and make critical contributions in class on a weekly basis. The knowledge gained in this course will be cumulative, i.e., any given text in this course will be discussed in relation to the prior readings, and students who are not willing to commit themselves to working hard, thinking seriously, and coming to class prepared on a weekly basis should seriously consider enrolling in another course that is more suited to their interests and work ethic. Class etiquette Internet surfing, texting, checking s, passing notes, and parallel conversations will not be tolerated in the classroom. Cellphones must be turned off. Please do not bring odiferous (smelly!) foods into the class at any time. Students are free to leave and return to any class, at any point, for any reason, quietly. Attendance records will be kept for every class, but it should be noted that attendance is not sufficient for participation and demonstrating in-class preparedness. Course evaluations First essay: Plato and Aristotle (10-12 pages) 30% Due 16 November Second essay: The Bible and Kant (10-12 pages) 30% Due 1 March Third essay: Kierkegaard, Nietzsche, and Kafka (10-12 pages) 30% Due during the final exam period Participation and in-class preparedness 10% Ongoing Note 1: All essays must be (1) uploaded onto Turnitin (via Moodle), (2) sent to my address as an attachment, and (3) submitted as a printed hardcopy, with (i) a one-page academic integrity quiz confirmation report indicating that the student in question has achieved a score of 100% and (ii) a completed, dated, and signed one-page academic integrity checklist. The quiz and the checklist are two separate documents. The academic integrity quiz can be found at (you will need to log in in order for your name to appear on the report, as is required) and the academic integrity checklist can be found at 4

5 (no log-in is necessary). Students who fail to submit these two documents to me with each of their essays will have marks deducted from their essay grade. Students do not need to submit the academic integrity document and checklist to Moodle, but they do need to make sure that the essays that they submit to Moodle are identical to the essays submitted by attachment. Specific assignment instructions will be given in writing on the actual assignment sheet. Academic dishonesty is a serious offence and will not be overlooked. Students who are accused of academic dishonesty may not drop or be deregistered from the course in question until their situation has been reviewed and a final decision has been reached. Note 2: Participation and in-class preparedness involves sharing ideas and asking informed questions from the position of having already read the assigned material. As participation and in-class preparedness presuppose being present in class, it is impossible for students who do not attend classes regularly to receive a strong participation and in-class preparedness grade. Course books to purchase The course books below, listed in the order in which we shall study them, are not available online. 1. Plato. Five Dialogues: Euthyphro, Apology, Crito, Meno, Phaedo. Translated by G. M. A. Grube. ISBN: Plato. Symposium. Translated by Alexander Nehamas and Paul Woodruff. ISBN 13: Aristotle. Nicomachean Ethics. Translated by W. D. Ross. ISBN The Bible. (You will need to bring/purchase/print one of three versions of the Bible: the New International Version [NIV], the Revised Standard Version [RSV], or the New Revised Standard Version [NRSV].) If you do not already have a copy of the Bible, there are countless editions available at different price points. Copies of the Bible may also be available for free, e.g., by contacting a local church or Christian organization. I leave it to every student to choose a copy of the Bible that suits him or her. The Bible is also widely available online, although I strongly advise that you bring the complete Hebrew Bible ( Old Testament ) and New Testament. 5. Kant, Immanuel. Grounding for the Metaphysics of Morals. Translated by James W. Ellington. ISBN Kierkegaard, Soren. Fear and Trembling. Translated by Alastair Hannay. ISBN Nietzsche, Friedrich. The Gay Science. Translated by Walter Kaufmann. ISBN Kafka, Franz. The Trial. Translated by Breon Mitchell. ISBN You can purchase the required books at the York bookstore or online (e.g., through or Please make sure that you purchase the edition-specific text that will be used in class (to make sure, check the ISBN number before you purchase), excepting the Bible. It is helpful to make notes in your text but under no circumstances should you write anything in any library book. Course books available online The course books listed below are available online (you do not need to purchase them). 1. Plato. Republic. Available at (print only required selections) 2. Kant. Critique of Practical Reason. Available at 5

6 3. Nietzsche. Thus Spoke Zarathustra. Available at Zarathustra-by-F.-Nietzsche.pdf Moodle This course is registered with Moodle, York University s online course management website. To log in to Moodle, you will need your Passport York ID and password. You will be required to upload your essay assignments onto Turnitin (via Moodle) before you submit a paper copy to me. Special accommodations and resources for students If you require special accommodations for any test, please provide me with the appropriate documentation as soon as possible. You will need to register with Counselling and Disability Services. For information about various support services available to students at York University, please go to At this site you will find information about academic, financial, and enrolment support; counselling and disability services; living and navigating on campus; sports and recreation; your rights and responsibilities; student activities; and many other useful resources. Course reading schedule Please note: the schedule below may be modified, depending upon how classes are progressing. I will announce changes in class, through Moodle, and/or by . CLASS DATE READINGS/CONTENT 1 14 September Introduction to HUMA (no readings) 2 21 September Plato: Euthyphro, Apology 3 28 September Plato: Phaedo 57a-80b 4 5 October Plato: Phaedo 80c-118a; Republic pp (504c-517e) in PDF version 10 October Thanksgiving Day 5 12 October Republic pp (504c-517e) in PDF version; Symposium 194E 212C 6 19 October Aristotle: Nicomachean Ethics (1094a1-1109b26 [Books 1 and 2]) 7 26 October Aristotle: Nicomachean Ethics (1109b a6 [Book 3 (Sections 1-5)]; 1138b a11 [Book 6]; 1145b b19 [Book 7 (Sections 2 and 3)] 27 and 28 October Fall reading days: no classes 8 2 November Aristotle: Nicomachean Ethics (1155a3-1159a13 [Book 8 (Sections 1-7)]; 1168a b19 [Book 9 (Sections 8 and 9)]; 1172a a32 [Book 10 (Sections 1-8)] 9 9 November The Hebrew Bible: Genesis, Chapters 1-3, 5-9, 11 (verses 1-9) November The Hebrew Bible: Exodus, Chapters 1-20, 32-34; Leviticus, Chapter 19; Deuteronomy 30 FIRST ESSAY DUE: PLATO AND ARISTOTLE (30%) November The Hebrew Bible: Isaiah, Chapters 1 (verses 11-17), 11 (verses 6-9), 58 (verses 3-10); Jeremiah, Chapters 7 (verses 3-11, 17-19, and 22-31), 22 (verses 3, 13-17); Ezekiel, Chapters 16 and 18; Hosea, Chapters 2, 6 (verses 4-6), 9 (verses 9-11), and 14; Amos, Chapters 2 (verses 6-7), 3 (verses 1-2), 4 (verses 1-4), 5 (verses 21-24) and 8 (verses 4-13) November New Testament: The Gospel of Mark 6

7 6 December Fall study day 7 December 4 Winter break and holidays. January January New Testament: The Gospel of Matthew, Chapters 4-7, 10, 17, 19; The Gospel of Luke: Chapter 17 (verses 20-21); The Gospel of John, Chapter 1 (verses 1-13); 1 John, Chapters 2 (verses 9-11), 3 (verses 11-15), 4 (verses 7-8) January New Testament: Romans January Kant: Grounding (Sections 1 and 2) 16 1 February Kant: Grounding (Sections 2 and 3) 17 8 February Kant: Grounding (Section 3) Kant: Critique of Practical Reason (pp in PDF file) 10 February Official drop deadline for full-year courses February Hebrew Bible: Genesis 17-18, 21 (verses 1-7), 22 (verses 1-19) Kierkegaard: Fear and Trembling (omit pp ) February Reading Week: No classes 19 1 March Kierkegaard: Fear and Trembling (omit pp ) SECOND ESSAY DUE: THE BIBLE AND KANT (30%) 20 8 March Nietzsche: Gay Science: Book 1: Aphorisms 2, 4, 14, 21, 27, 34, 50, 51, 55, 56; Book 2: Aphorisms 57, 76, 78; Book 3: Aphorisms 108, 109, 110, 112, 114, 116, 117, 120, 122, 123, 124, March Nietzsche: Gay Science: Book 3: 135, 137, 141, 227, 233, 248, 253, 254, 260, 269, 270, 271, 273, 274, 275; Book 4: Aphorisms 276, 277, 278, 283, 284, 285, 304, 307, 320, 334, 335, 337, 338, 340, March Nietzsche: Gay Science: Book 5: Aphorisms 343, 344, 345, 346, 347, 355, 357, 359, 360, 366, 371, 373, 374, 377, 379, 380, 381; Thus Spoke Zarathustra (PDF file): On Redemption April Kafka: The Trial (Chapters 1-6) 24 5 April Kafka: The Trial (Chapters 7-10) Exam Period 7-24 April THIRD ESSAY DUE: KIERKEGAARD, NIETZSCHE, AND KAFKA (EXACT DATE TO BE DETERMINED) (30%) 7

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