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Why
Philosophy?
Simon Blackburn
to be invited to give this lecture on this
not
Although I hope such people do not all leave at this point, I confess that
they will
not need my lecture. On the other hand if, in spite of this back
think that the practise of philosophy
respect, there are others who
ground
is akin to the practise of sorcery, a confidence
trick played
to go into a library or a
by people too lazy
laboratory?then
not convert
them.
But
verted
I hasten
on universities
I fear Iwill
into an understanding
of their value by looking,
listening,
reading,
After you do that, you begin to find that your life would
and practising.
or not you had noticed that be
be impoverished
by their absence, whether
drawn
is quite common
it is more
respectable
In any case it shares with
than other kinds of blindness.
them the property
that it cannot be cured by lectures.
or ir
to
that my lecture was either unnecessary
Having
myself
proved
a
I should perhaps have withdrawn.
But being
I
relevant,
philosopher,
started
to reflect on my
proof,
of explaining
and
defending the activity itself. I found this a useful thing to do, and then I
91
here
it is.
is a well-known
to a
of this
Why
Philosophy?
question
reply
form supposed to have been given by the Dean of Christchurch,
Oxford,
in the nineteenth
was
a
Dean
Gaisford
asked
century.
by
visiting
lady
There
what
was
Studies.
the common
herd, it enables
the original Greek,
and it not infrequently
of consider
leads to positions
able emolument,
both in this life and in that which
is to come."
Snobbery,
an historical mistake,
so
and a complacent
acceptance of self-confirming
to which
cial norms according
those of a classical education got paid more,
at least in Victorian
and
in the life to come. Can
hence probably
Britain,
we do better, not
a classical education,
in defending
but in de
necessarily
above
fending philosophy?
I should say a little about what
to be.
As a preliminary
I take
philosophy
is partly flattering,
The public perception
and partly not. The flattering
is
of
the
attribution
of
disdain
for the trivialities of life.
wisdom,
part
lofty
The unflattering
part is that this is all there is to it. Both sides are encapsu
lated in an apocryphal
conversation.
Two people were gossiping
about a
one of them had suffered, and the friend consoled
misfortune
the other
don't
dear, you've got to be philosophical?just
to
it is the
think about it." One
point
philosophy:
practise of thinking
?
about certain specific questions
those that occur in the curricula. Some of
is there something
these are natural to everyone: why
and not nothing?
with
the remark,
"Well
can
How
should we
what
ismind?
matter?
of nature? What
can we
specific:
tions? The
live? What
makes
make
reason?
one
does
it all mean?
truth? What
Some
highly
abstract:
are numbers?
opinion
sense of free will,
are
laws
thoughts?
false? Some are quite
rights,
obliga
self-deception,
lists can be constructed,
but the trouble with
this kind of
a
answer is that it does
to tell us
to be on the
question gets
nothing
why
or
to
it
It
whether
should be there.
indeed
fails
list,
say, for example, why
are addressed in
as well as
about
mind
questions
philosophy
departments
or
in psychology
the rights and wrongs
of particular ac
why
departments,
are found discussed
tions, such as euthanasia or abortion,
by philosophers
as well
as
common
is
What
the
denominator?
by lawyers.
92
is that in philosophical
the topic shifts in a char
discussion
sense. A normal
in
acteristic way. The shift is self-reflective
the following
It will use
discussion will
take certain categories of thought for granted.
The
answer
as a lens
the topic is seen. Philosophy
begins when
through which
the properties of the lenses themselves become the topic, or in other words
we are con
when we begin to reflect on the very categories
through which
our
An
say, it is reason
ducting
thinking.
ordinary discussion, whether,
of what makes one
able to do A rather than B, can ignore the question
them
decision
reasonable
that philosophy
and another
not:
starts. A mathematician
it iswhen
can
this category
is examined
locate
it serves to
should we
it?
encourage
cun
true philosopher's
I begin my discourse on this question ?for with
an
the natural move
ning I do not go so far as to call it
answer?by
making
a low,
of distinguishing
activ
defence
of
between
pragmatic
philosophical
idealistic defence of the same. The low defence tries to
ity, and a high,
to other
show that such activity is an efficient means
things that we value:
or to other skills
or
to
to clarity of mind,
of approach
flexibility
problems,
that our society values. This is the line most easily used to per
suade Deans and Governments
that philosophical
education
should be sup
a recent director of the CIA
I
in
New York
believe
testified
the
ported.
and abilities
Times
led him
to that
were fos
particular summit
at
and Economics
Oxford.
Someone
who
93
ine clarity or flexibility of mind as itself useful for other purposes: perhaps
for the defence
of life, liberty,
of happiness.
Living
securely
persons who
ity, ethics, that theywill be called upon to dealwith in later life. But the
is not quite plain sailing. For consider that the argument may be
It is replied that the same means-end
tarnished by association.
virtues used
defence
to be claimed
now
Yet we
attitudes
problem.
for philosophy
the argument
for classics demands
that we
of knowledge
really needs.
is in better
probably
or if someone
can spot
error in Latin,
she can
grammatical
so on.
spot forensic error in the opposing
lawyer's case, and
Psy
are reliable:
evidence suggests that no such transferences
people
things,
chological
can have remarkable
memories
in connection
with
some material,
and be
no better
baldness
94
of proof, and many of the other subjects that fill the curriculum.
is an element of truth in this reply, but again the sceptic will find
a
not
true that there is no
rejoinder. For it is
straightforwardly
change of
on
reflection
started
with
the
remember,
categories
topic. Philosophy,
burdens
There
which are normally just used in forming opinion. The intellectual lens
throughwhich we look iswhat is now looked at. But then there is plenty
are
at
of scope for persons who
but
good
thinking about such categories,
bad at using them in mundane
affairs. (In the same way you can have
someone
skilled at looking at eyes, but not very good at using them: a
myopic
ophthalmologist.)
of everyday life are not
The
demands
defence
so different
from
those fostered
an
to
is, as it were,
practising
intelligent
approach
everyday
even in office hours. But in that case, what
is
his separate skill?
problems
He begins to sound like someone who could just aswell develop his talents
contexts
in which
those ordinary,
by sticking with
everyday
problems of
philosopher
existence
of genuine philosophical
the everyday ineptitudes of
ability with
to acquire wisdom,
those who have it. Philosophers
but
ought, we think,
no
more
do
do
than
do
other
and
from
walks
of
life.
If
not,
many
perhaps
their skills do not transfer from the study to life, then itwill be difficult to
defend the education provided by insisting on the connexion.
So this part
Is there another?
of the low pragmatic
ground becomes boggy.
is also
Macmillan
World War,
negative,
records going
or defencive
up
to Oxford
95
society,
and bestow
a similar correctness
There
physicist,
or the first
are told. It shows them the frailty of the
thing they
they think
all
of
and theories seek to gain ac
kinds
with
which
ideologies
"proofs"
since the Enlighten
Indeed, the hallmark of modern
ceptance.
philosophy
ment
is the dethronement
of such reliance
on Reason
as would
buttress
be truly corrosive.
But now we have
positive
pragmatic
rejoinder
argument.
similar
There,
96
to those of
case no
everyday life, in which
is useful, but it loses its title to being a separate spe
the activity
or the
own
cialty,
identity, but only because the topics
discipline gains its
the di
and skills remain apart from those needed in other places. Here
and skills remain
topics
doubt
close
is that either
be allowed
to come
leave one properly confident of those things that deserve allegiance. But
on the native sense or
to
are
these happy outcomes
decidedly
likely
depend
of the particular
and again, if the individual started
individual,
judgement
the
that, perhaps he was set to exercise proper rationality without
if not uninhabit
benefit of philosophy.
then, the low ground,
Altogether,
no
route
is
from admiring business
clear
able, is decidedly boggy. There
with
men
to admiring
and lawyers
the specific
reflective
concerns
and habits
of
the philosopher.
The defender of higher ground need not deny any of this, although he is
form.
apt to shudder at its coarse, utilitarian
The higher ground can be introduced by the story about Lytton Stra
in Oxford
In those
chey, who was walking
during the First World War.
was
days it
dangerous
enough Strachey was
feather on him
white
defend
civilisation.
fighting
we
When
they
confidence.
to Deans,
tivity
apt to be far more
or
"Madam,"
are
civilisation
chey's
defencive. We
or medicine,
ice if we
to have
am the
replied, "I
of us these days have Stra
find ourselves
or Governments,
ing,
dentistry,
of society, is there in order
not cut much
he is supposed
to defend." Few
or
or the whole
that philosophy
edifice
political and economic
can be
it
and
would
practised,
did.
97
Itwas
not
always
was
ing understanding
set a task which was
the business
of acquir
the highest possible goal people could aspire to. It
the proper concern of the highest
and best intelli
gences; it defined the only truly good life that should be spent in the pur
suit of that aim.
In its extreme
form
this iswhat
it is to use life
properly,
for health, for life, liberty,
as fundamental.
indeed,
having,
to
the
of
for
enable
flourish.
but
pursuit
understanding
they
How
should we react to this? A great and noble ideal, certainly, but in
one. The doctrine
is that the
this extreme form, surely an unsustainable
as means,
of understand
the life devoid of self-reflection,
life?meaning
not
sources and its own patterns of desire and conduct?is
ing of its own
are
means
to
states
It
contain
of
that
mind
the
but
worth
end,
may
living.
not the end itself. But surely such a life is sometimes very much worth
liv
more
are
lead
enviable
without
lives,
any
quite
ing. There
people who
unexamined
about
have other
one would
to
expect the intellectuals
Naturally,
despise this
form of activity, but this is special
their own particular
and to honour
it deserves more attention
than we would
and it is not clear why
pleading,
for instance.
give
if a dentist
defined
the good
life as one
it as one
engineer defined
This however was
teeth,
spent exploring
structures.
or the
spent designing
?one
an extreme
in
reading of the Platonic position
as
more
a
true
aim of life. The
reflection counted
intellectual
which
only
one proper end amongst others: to return to the
plausible claim is that it is
itwould
list I started with,
be valued in the same spirit as music,
art, and
literature:
harsh,
and crabbed
as dull
as is
lute,
Apollo's
a
of
nectar'd
feast
perpetual
fools
suppose,
But musical
And
Where
asMilton
need
to
no crude
surfeit
sweets,
reigns
but there is no
elsewhere.
98
Nor
those who
should
duly. They
the unmusical
un
have no appetite for philosophical
questions bother
can substitute others, just as
source of
but
pleasure,
lack one
writing,
This
is a tempting
position,
pleasure
it is
not quite right. The trouble is that the unphilosophical do not just lack a
source of
rather different: a capacity for cer
pleasure. They lack something
for certain kinds of knowledge
and
tain kinds of thought,
and ultimately
are the stakes that
It
is
blind
these
because
philosophical
self-knowledge.
to
in hostility
rather
philosophy,
typically issues
to it, then
ence. The fear is that if there were anything
not to appreciate it,
of judgement
and understanding
to it
is not anything
there
that
pride demands thinking
ness
than mere
indiffer
be a defect
itwould
in which
case self
foucauld noticed that although men will often mention with a kind of
pride
nobody
ever
takes pride
in having
bad judge
ment).
It is, I think, a truth well worth
and the central truth that I
pondering,
to insist upon inmy talk, that there is no getting behind philosophy.
want
or dismiss it, or show that its
mean that any attempt to
By that I
bypass it,
are delusions,
in
is
the
very same ball game. The dismis
inevitably
glories
sive mathematician,
say, who
to be worthless,
is not relying
the whole
pronounces
activity
confidently
on mathematics
to deliver such a view. He
need a view
and appropriate
understanding.
such matters?
so, but
an
about truth
inquiry worthwhile;
of
about
the
limits
of
it,
ways
ultimately
proof and
finding
to
turn
views
about
To whom
form
he
should
intelligent
He can rely on his own first thoughts,
and is probably doing
about what
that is always
makes
an unwise
or
empirical
discoveries;
Kant
entitled
Tractatus
the Critique
it away after
we have climbed it. But each of these great philosophies is full ofwork and
99
of controversy.
There is no short cut to the position ?no
philosophically
can be evalu
from
untainted
the
of
labours
which
position
philosophers
and
ated,
away.
perhaps diagnosed
This truth, that there is no getting behind philosophy, is, Ibelieve, the
to our question.
All thought
conducts
itself using
various concepts and procedures, methods
and starting points. There is no
on what you
between
using such things, and reflecting
sharp distinction
are
and
But
and
others.
then you
rejecting parts
using,
accepting
maybe
kernel
of the answer
have entered
philosophical,
lems will be those
osophising
will
be
or Hume,
or John Stuart
cate the next generation
in the light of Aristotle,
or whether
we abandon
to be got from those works,
and
Mill,
anything
or
Business
leave them to the Harvard
for
School,
College
Strategic
Studies.
So far I have been
for several thousand
talking
as an
of philosophy
has existed
activity which
to the Greeks and to us. Now
and was common
years,
a little on the
concentrate
might
particular forms that this activity has
is the activity of reflecting on the categories of
taken in recent years. How
in the present time?
thought pursued
common
is usually a lag between
There
of what philosophy
perception
scene.
is up to, and the actual contemporary
is that many
My impression
we
100
showed
activity
all its necessary data to hand, in the unaided understandings
the discussion. The discipline retained an a priori
conducting
of the people
status, just as
was
philosophy
called
this just
to
because
a process
by
us to see
just Moore's
answering
question,
we
of conceptual breakdowns,
enabling
exactly what
do mean by mind, matter,
the ques
truth, reason, and the rest. Finally,
tion suggests a certain conservatism ?as
if the role of the philosopher
is
adapted
the giving
to
our
status quo, regardless of whether
the conceptual
exploring
or
to
are
world
due
the
concepts
delineating
actually adequate
properly,
In
its heyday ana
for replacement
scientific
understanding.
by advancing
limited
lytical philosophy often prompted the complaint that it could find no radi
cal role,
thought.
Moore's
no
standpoint
from which
is not dead,
question
nor does
themselves
gories of thought become
lem is to be sure what
they are?what
rest. But
there is very
to criticise
it deserve
the object
we mean
entrenched
to be. When
of inquiry,
of
the cate
by matter,
sketch that has survived.
Change
modes
is a slippery fish to
of analysis should
families
or circles:
there is no capturing
the same content,
the specific thing that members
of
in terms drawn entirely from outside. This is one of the
the family mean
of the pregnant
is use." We
implications
slogan "meaning
give a specific
use to, say, ethical terms or the terms in which we think about causation.
have a particular niche
metaphor,
they have evolved
in our cognitive
or, to change the
economy,
to fill a
in
role
the
ecol
particular
conceptual
are useful, and
ogy. That iswhy
they
why
they have survived. So there is
no reason for there to be any way of
saying just the same thing using terms
They
which
do not have
selves ethical
are not
them
or causal.
101
This
on the
puts a severe limit
probability
to answer
Moore's.
But
like
questions
of success
at
in any head-on
it does not block indirect
ap
a
our
under
the
lens
better
concepts
by gaining
proaches: attempts
place
can describe an item of the
use
is.
of
You
their
what
just
understanding
and theorise about its utility or its possible defects,
economy,
cognitive
or without
to
that you can replace it. You can describe,
with
believing
or
to
it
is
inter
stick with my examples, what human moralising
what
is,
tempt
to
are
that such activities
believing
our
terms from
rep
capable of being conducted with any other
conceptual
ertoires. But this shift from the analytical model
carries consequences
of
pret
the world
in causal
terms, without
Imentioned
above the relatively a priori, armchair char
great importance.
we turn to the more discursive
acter of
When
ap
theorising.
analytical
now no limit on the areas from which
is
this
There
proach,
disappears.
data may
usefully
be drawn.
To
of many
require understanding
retical problems,
evolutionary
as
theories about
psychological
for example,
about ethics might
interactions
of
social
theo
?game
aspects
as
theories of coordination,
well
problems,
theorise,
the sources
of well-being,
and ultimately
our precise way of
doing ethics has
the enterprise becomes much more
of the way
understandings
use a
To
piece of jargon,
emerged.
for doing it well. The same
and there is no one methodology
"holistic,"
in almost all branches
of the subject, and it is, I think,
shift is visible
beneficial.
wholly
historical
to use whatever
preparedness
lie to hand has come at a time when
there are indeed valuable
It is also fortunate
proaches
that
this new
ap
new
dered. Nobody
without
could
informed
by
this understanding
a
us for a
they have been recast in new,
good while yet, nevertheless
in
the early part of the century.
cleaner, better form than any available
no
If the philosopher
This new openness brings a danger.
longer carries
with
to construct
and criticise analyses
private expertise with him ?the
ability
is instead open to any intelligent
of concepts?but
reflection on the nature
?
is his special contribution?
of our categories of thought
then what
Psy
are
and economists,
and
scientists,
game theorists
computer
chologists
perfectly
capable
of free-wheeling
speculations
and claims
about
102
the gen
think of themselves
creasing
Others
have accepted that we may
tion of mankind"
and abandoned
study of concepts,
in the "conversa
anything
recognisable
their roles and their potential
for change.
as a scientific
Itmerely
conditions
the way
it is done. Consider
for instance
the very
of
and
ethical
sys
contemporary
vigorous
criticising
industry
developing
a foundational
tems. Few
as a
is
think
that
this
activity,
getting
people
some ideal of cleansed pure
starting point
practical reason, in the light of
which
departures
from
an ideal ethics
tory. The activity is pursued as best it can be in the light of the best ethical
positions
takes as a
to us. But
understanding
room for an
available
a set of
ex
glass objects without
one against the other, and in the same way
ternal assistance, by grinding
to
into
the attempt
order
ethical or conceptual
chaos can, in prin
bring
a set of concepts
each of which
has been honed by being
ciple, result in
exercised
What
starting
point.
You
can
polish
area of
thought.
So I
think the fears and insecurities, the difficulty people have in isolating a role
for philosophical
found his
ways
are
The philosopher
has al
quite unnecessary.
or
more
in the ways of
less consciously,
subject matter,
in other disciplines ?mathematics
that have evolved
and astron
reflection,
thought
from Descartes
omy for the Greeks, physical science for most philosophers
to the present. These are the ways of
that
the concepts
matter,
thought
103
to know what
that it isworth
But
discussing.
are valuable, whether
they
are
optional and historically
these discussions
nent?all
is not of course
(This
special knowledge.
in philosophy
departments.
acquired only
or
or Kant, Russell
Hume
Wittgenstein.
to
is
imply that such knowledge
to read
It is open to anybody
to be careful,
They merely have
a
and, if they are doing itwithout
guide, remarkably
intelligent,
I have only defended the ideal of philosophical
reflection, not
sure-footed.)
or institutional
structure within which
it is
the existence of a professoriat
diligent,
done.
that there is a
that is quick to follow. For if it is important
to
it
is
then
also important
such matters,
of trying
understand
Nevertheless,
tradition
that there
best
is a tradition
of trying to understand
in the world.
thought and said
them
And
is the special
for it to operate,
that needs to be transmitted
the heritage
to it.Without
concern of the
devoted
and of the institutions
professoriat,
to
is
bound
wither.
the
tradition
them,
to do this ?
For Arnold
the ambition
Arnold's.
This phrase isMatthew
to understand things in the light of the best that has been thought and said
?is
in the world
the hallmark
of culture.
the option
is never whether
to do
the light of
to do it
ignorantly,
thought and said?or whether
and
uncorrected
speculations.
thoughts
relying
resource:
A philosophical
culture therefore ought to act as a communal
that has been
the best
on first
have
survived
topic?the
the best
politics
criticism
that can be
levelled
?
'how philosophy?'
does indeed become
against them. So the question
to enable the following
how are we to keep that resource healthy enough
can
use
are
to
it? There
be said here, but they
many things that
generations
but which
of education,
about which
to talk.
104
I do not