In 1982 appeared a humorous scifi book
bearing the lofty title, Life, the universe and everything.
Wolff's Vernünfftige Gedancken von Gott, der Welt und der
Seele des Menschen, auch allen Dingen überhaupt
attempts something similar, just replacing life with soul and adding
God as a bonus. But the loftiness is in order, because a new era in
German philosophy was about to begin: this is the first ever book on
metaphysics in German language.
The
words in the title of Wolff's book are not just flowery decoration,
but tell quite explicitly what Wolff's book is all about. It
investigates, firstly, God. This happens in a discipline that was
traditionally called natural theology – that is, based on facts
that could be known by a person in a state of nature, while revealed
theology relied on Bible and church traditions. Secondly, Wolff's
book investigates the physical world or contains a study on
cosmology. Thirdly, it investigates human soul, based both on
observations of human behaviour (in empirical psychology) and on
indubitable reasoning (in rational psychology). Finally, it
investigates characteristics shared by all things, that is, ontology.
But before any of these discplines can begin, Wolff wants to find an
indubitable starting point for his investigation.
In
many periods in the philosophy of history, there has been a definitive
Philosopher, who one must comment upon, if one is to do serious
philosophy – one might not agree in everything with the
Philosopher, but even this disagreement must be presented as a
commentary on the Philosopher. In the medieval times the Philosopher
was Aristotle, in German idealism, Kant, and in certain period of
analytical philosophy, Wittgenstein.
In the
early 18th
century philosophy the Philosopher appears to be Descartes. We have
seen how Lange followed closely in Descartes' footsteps in his
description of the natural light of human reason and how Rüdiger
took Descartes as one of his main opponents and as the paradigmatic
representative of modern physical mechanism. Now we are about to see
how Wolff begins philosophy in a Cartesian style.
Indeed,
the first paragraphs of Wolff's German metaphysics start from the
certainty of the existence of the metaphysical investigator: even if
you doubt your own existence, you are at the same time confirming
that it is you who is doubting. Even egoists cannot deny this
reasoning – egoists being here those who later would be called
solipsists, that is, philosophers believing ony in their own
existence.
And
like Descartes, Wolff uses the discovery of this incontrovertible
starting point as an example of the correct methodology. But instead
of Descartes' clear and distinct perceptions Wolff inserts his own
methodology that we have discussed in earlier texts: our knowledge of
our own existence is based on an incontrovertible experience – we
are conscious of ourselves and of other things – on an analytical
statement – what is conscious, exists – and on rules of
syllogistic reasoning.
In
fact, it is rather remarkable that according to Wolff, the Cartesian
”I think therefore I am” is a syllogism, when Descartes himself
was convinced that it shouldn't be expressed as a syllogism:
Cartesian sentence is immediately certain and convincing, while it
supposed basis ”all that is conscious exists” is not. The
difference reflects the difference in the attitudes of the two
philosophers towards syllogistic: Descartes thinking it it an
outdated model science and Wolff endorsing it as the true model of
science.
Wolff's
syllogistic interpretation of Cartesian meditations is interesting
also for Kant-scholarship. As we will someday see, Kant expressed the
arguments of rational psychology, such as Cartesian cogito,
in a syllogistic form. If Kant's criticism would be explicitly
targeted only towards Descartes, it would then at least partially
miss its point. The existence of the Wolffian interpretation shows
that there was a tradition of reading Cartesian sentence as a
syllogism and that Kant was probably talking to representative of
that tradition.
In
addition to methodology, Wolff also uses his Cartesian starting point
to ground his ontology, but this will be an issue I shall deal next
time. Indeed, I shall probably be spending quite a while with the work: after all, the first German book on metaphysics deserves it.
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