Wolff ends this part of Jus naturae with a study of the duties of a scholar, that is, a person who knows of things. Wolff begins by noting that there are different kinds of scholars depending on what the person in question knows: e.g. there are scholars of law and scholars of languages. Furthermore, he continues, scholars come in different grades. Scholars of the lowest or vulgar order merely know facts. More experienced scholars, on the other hand, have philosophical or even mathematical understanding why something is true. The highest order of scholars, finally, are capable of finding new truths.
Wolff suggests that all scholars should aim for the proper place in this hierarchy, that is, the place where they can achieve something. Thus, if they can ascend to a higher order, they should not be content with remaining on a lower order. Indeed, scholars of all orders should continuously try to progress further, Wolff says, and not be satisfied with the knowledge of things they have already acquired.
Wolff is also a proponent of cooperation in scholarship: if some scholar can help others further, for instance, by providing advice in acquiring information or in finding new truths, they should do so. Particularly, scholars of superior grades should teach those of inferior grades things that are useful in promoting knowledge and understanding. On the other hand, a scholar who cannot decide something on their own should follow the guidance of other, preferably more experienced scholars.
The goal of a scholar, Wolff determines, should be to propagate knowledge and science and to develop them, unless this would be contrary to other important duties. This general goal has many subgoals, as it could imply perfecting one’s intellect, but also perfecting one’s will (if we are speaking of the science of morals) or even perfecting arts that serve humankind to reach necessities, commodities and pleasures of life.
Scholars can have different careers, depending on what they are good at (e.g. whether they are used to working with their hands or with mere intellect and how they apply what they know to other things). Whatever their career choice, Wolff explains, a person following a career should especially know the things they work with. If a scholar wants to pursue any career and they haven’t decided yet what it should be, they should choose it depending on their abilities.
An important task for every scholar, Wolff emphasises, is to have a cognitive faculty they can use readily. This implies that they should especially perfect their intellect. Furthermore, their intellect should enable them to discern true from apparent good and have enough understanding of the natural law for cultivating virtue. Because of this assumed expertise, scholars are expected to be more perfect in virtue than ordinary people and to show a good example to others.
Wolff thinks that all scholars should be given as much praise as they merit. Then again, no scholar has a right for praise, if they do not merit it. Thus, they have no right to complain, when they are not praised in this case. Wolff also insists that no scholar should envy another for being praised, even if the other person does not really merit it: we are allowed to praise anyone we want, provided this is not done contemptuously.
According to Wolff, scholars have the right to defend their own fame or fame of others against those who challenge it. Then again, they are not allowed to contend for their fame by showing contempt toward others. Similarly, scholars are not allowed to gain favour of their countrymen by deriding other nations, or vice versa, to gain favour of foreigners by deriding their own country.
Scholars of second and primary order, Wolff continues, have as their special duty to raise disciplines of science to such a grade of certainty that they can and to distinguish truth in these disciplines from falsehoods. Then again, they should not undertake judgement of such things, which they have not endeavoured to know so meticulously as things, in which they excel. Thus, they should not attempt to reach greater certitude in things, which they are not yet adequately acquainted with.
Who is able to correct or refute errors committed by others has the right to do this, Wolff thinks. Then again, scholars of lowest order are not able to do this and have therefore no right to refute others and even less to correct errors. Wolff notes there are two methods of refuting people. In direct refutation, one is to demonstrate propositions as true what the other thinks is false or to show the manner in which the other falls into error. In indirect refutation, one is to assume as true what the other asserts and then infer from it propositions that the other acknowledges as false. Refutation should also not contain any scorn or arguments conducted out of hate.
In Wolff’s opinion, freedom to philosophise belongs to scholarship. Indeed, he thinks that everyone is permitted to propose their opinion on philosophical matters and also are to be permitted to publicly say their opinion on them. Thus, no one should be forced to defend an opinion that they hold to be untrue. Hence, although scholars have a right to defend truth against assailants, this truth cannot and shouldn’t be defended with external force.
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