[FOM] Sazonov's vocabulary
A.P. Hazen
a.hazen at philosophy.unimelb.edu.au
Sun Oct 26 05:15:50 EST 2003
Vladimir Sazonov comments on how surprising he at first found the
philosophical use of the word "realism" as a synonym (in the
philosophy of mathematics) for "platonism." I suspect most students
of philosophy have a similar surprise when they first encounter the
jargon of their subject! The word was introduced in the Middle Ages
as a piece of philosophical jargon: a REALIST was someone who
believed that some (controversial) kind of (purported) entities were
REAL. When IDEALIST was coined some centuries later, it was jargon
for adherents of the opposite view: the idealist holds that the
disputed entities aren't real, but that we just have IDEAS of them.
Alas! The terms have evolved to have almost diametrically opposite
meanings in ordinary, everyday, usage. Outside the academic
discourse of philosophers, "idealists" are the people who take
abstract ideas seriously, thinking they have real meaning, and the
"realists" are the hard-headed ones who don't waste time worrying
about what they don't think is real! The only comparable inversion
I can think of is with OBJECTIVE: the philosophical technical term
"objective reality" (as used, for example, in Descarte's Third
Meditation) means almost the opposite of what "objective reality"
means in modern, non-technical, usage!
May I lodge a complaint? Sazonov himself uses a word loosely
enough that it is in danger of losing its meaning. He consistently
accuses Platonists of MYSTICISM. This is a word whose primary use is
in discussing religion. In that use, mysticism is NOT the same thing
as (theological) BELIEF. To be a mystic is a matter, not of
believing that various propositions about the existence and nature of
a divine being are true, but of one's behavior with regard to that
(supposed) being. Mystics CONTEMPLATE and MEDITATE, and feel an
emotional UNION with the divine, and feel that the divine being is
in some special way PRESENT to them. Mystics have typically
dismissed rational thought-- even reasoning about theological
questions-- as less important than a kind of non-propositional
experience of divinity. Someone who believes that there IS a God
(perhaps on the basis of Biblical revelation, perhaps by being
convinced by some piece of "natural theology" (another technical
term!)), and even that this God has made moral commands, but whose
response to this belief is to try to lead a practically moral life
and exhort others to do so is NOT a mystic.
There may be some Platonists whose attitude toward the
abstract entities they believe in is analogous to the mystics'
attitude toward the divine being: perhaps some Platonist, somewhere,
believes that staring fixedly at a geometrical diagram will lead to
some non-rational insight, a kind of revelation about mathematical
"reality". Typical defenders of Platonism in the philosophy of
mathematics are not like this. They believe in the reality of
mathematical abstractions, but they see this as a belief that is
properly supported by reasoned argument-- or, at the very least, an
assumption which can be defended by reasoned argument against
reasoned criticisms. They are thus more analogous to the
NON-mystical theist than to the mystic. I think calling Platonists
"mystics" is simply misleading. Sazonov has said that mysticism has
no place in science or mathematics. Perhaps this is so: maybe
science and mathematics should be pursued entirely by reasoning and
examining evidence, with no admixture of contemplation, and no role
for an emotional response to the subject matter, and so nothing
analogous to what is called mystical practice or thinking in a
religious context. But this is irrelevant to the question of
whether Platonism is a reasonable viewpoint in the philosophy of
mathematics, because Platonism is NOT (or at least not always) a
kind of mysticism.
---
Allen Hazen
Philosophy Department
University of Melbourne
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