Response to the Demands We Do Not Create: Thinking In Jewish XXIX
I do not see reality as morally indifferent: reality, as Dewey saw, makes demands on us. Values may be created by human beings and human cultures, but I see them as made in response to demands that we do not create. (emphasis in original)
Hillary Putnam, Jewish Philosophy as a Guide to Life
Hillary Putnam here makes an interesting distinction between human values, a subjective notion conditioned on the culture in which one lives, and moral decisions as a response to demands extant and separated from the values of cultural heritage. Yet he also argues that the attempt to discover the metaphysical essence of a thing, an emotion, or even of God is hopeless, not because it is difficult but because it is absurd. Rather than be limited by metaphysical questions that have no answer, one must adopt a sense of wonder, a sense that asks no philosophical questions rather it stands apart from rules and systems that philosophers and theologians build to justify the very essence of all kinds of stuff.
Putnam’s distinction follows from the work of Franz Rosenzweig and Ludwig Wittgenstein:
The absurdity of metaphysics is, accordingly, not something that Rosenzweig argues for, as Wittgenstein argues that one or another metaphysical explanation of how it is possible to follow a rule, or possible to refer to things, collapses into absurdity when carefully probed, but rather something that he tries to make us feel by ironic redescription. (emphasis in original)
Hillary Putnam, Jewish Philosophy as a Guide to Life
It seems to me that the distinction Putnam is making is one in which values/ethics are either born of metaphysics in which teleological attributes must be attached or from a rather impersonal, statistically pure realm of probability in which one will necessarily attach a level of absurdity to the whole affair. Either the demands we do not create are created with a purpose or those demands are created as the outcome of probabilities. In either case, the demands created are outside of the control of individual human beings, small groups of human beings, or whole societies or cultures of human beings. If created with a teleological purpose, then it is likely to be created by some form or another of a creator God; if, on the other hand, creation has no purpose, one can and, indeed, must simply turn away from the very idea of a creator God relying on the notion that the world we see today is the result not of a purposeful creator but the random actions of probabilities with no central purpose involved.
As I was sitting in Synagogue this morning (yes, this atheist Jew practices some rituals because I find them meditative, relaxing and it provides me with a sense of community that cannot be found elsewhere) I was reflecting on how to claim Judaism for myself without claiming the teleological sense of a creator God creating the universe and mankind with a purpose, one hidden from mankind for sure, but a purpose nevertheless. I find it quite interesting that on the one hand, Rabbi Mendel talks about not being able to describe God and on the other hand he can talk about the Torah as a book of instructions for life, even those instructions we cannot understand because we cannot understand the mind or essence of God himself.
Like Wittgenstein, I wondered how it is possible to follow rules that collapse into absurdity when carefully probed. While some of the rules make sense, many collapse on their face because they defy explanation. These are the rules that must be accepted at face value or not at all because they cannot stand up to investigation or analysis. Trying to understand the essence of these rules, those that defy explanation, is precisely what Wittgenstein means when he argues that they collapse into absurdity.
On the other hand, it can be successfully argued that when one attempts to analyze such rules rather than simply living the rules as a apart of a wonder filled life, one need not attempt deep analysis of rules or structures at all. One simply lives the life described and that is the end of that. No analysis needed.
I am not at that point. If something appears absurd on its face I choose to think of it as absurd. So how do I justify my attending Sabbath morning services while still professing an atheist stance? The very simple answer to that question rests on the very idea that even if there is no God, even if there is no purpose to the universe, even if the universe is an absurd random number generator run by probabilities, one still has the obligation to act as if there is a creator God. I can separate the idea of teleology, a metaphysical notion, from the idea of response-able ethical actions born of the essential formula that Rabbi Hillel once shared with a man asking him to describe the essence of Judaism while standing on one foot. Hillel replied, “What is hurtful to you do not do unto others. That is the whole Torah. All the rest is commentary. Now go and study.” This atheist Jew studies and partakes as if there is a God while holding on to the very idea that teleology is dead on arrival.
- From Teleology to Theology: The Separation of Space, Time and Action…Thinking in Jewish XVII (rogerpassman.wordpress.com)
- Intention, Action, Consequence: Thinking in Jewish XVI (rogerpassman.wordpress.com)
- Understanding Tragedy: Thinking in Jewish XVIII (rogerpassman.wordpress.com)
- Teleological Martyrdom and Messianic Drama: Thinking In Jewish XXIII (rogerpassman.wordpress.com)
- Common Threads – Levinas and Derrida: Thinking in Jewish XXVIII (rogerpassman.wordpress.com)
- Spinoza and the Elephant in the Room: Thinking in Jewish XXVII (rogerpassman.wordpress.com)