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Author(s): A. C. Lloyd
Source: Proceedings of the Aristotelian Society, New Series, Vol. 70 (1969 - 1970), pp. 261-
274
Published by: Oxford University Press on behalf of The Aristotelian Society
Stable URL: https://www.jstor.org/stable/4544794
Accessed: 01-03-2019 16:42 UTC
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Meeting of the Aristotelian Society at 5/7, Tavistock Place, London, W.C.,1
on Monday, 18th May 1970, at 7.30 p.m.
XIV-NON-DISCURSIVE THOUGHT-
AN ENIGMA OF GREEK PHILOSOPHY
By A. C. LLOYD
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262 A. C. LLOYD
questions are not altogether separable from the third: but even
to the extent that philosophy and history of philosophy can be
separated I shall choose to raise questions about the validity, as
one might say, of the radical concept of non-discursive thought
in Greek philosophy rather than to answer them. It may help to
have had the concept analysed and some of its problems broken
down.
Purely for convenience of reference ' non-discursive thought'
will be confined, in what follows, to the second and more radical
notion. But two preliminary questions about it must be disposed
of. Why, it might be asked, should both notions be counted as
non-discursive thinking? The answer is that in the jargon
'discursive' has always connoted some passage or transition.
(This can be traced without too much difficulty not only in the
corresponding Latin terms but in the Greek origins of the Latin
terms.) When it means 'demonstrative' or 'inferred' the
reference to a transition of thought from premiss to conclusion
evident. When it is roughly equivalent to 'propositional' the
transition is supposed to be that between concepts. For in their
traditional and simplest form these would be the subject and
predicate of a proposition, which were themselves thoughts; so
for you to think that beauty is truth involved you (or your mind)
passing from the thought of beauty to the thought of truth. Kant's
terminology is thus quite normal when he equates discursive
thinking with thinking by concept and contrasts it with intuition.
It follows too that the second sense of ' non-discursive ' will entail
the first, or 'non-demonstrative ' sense which is logically the
weaker sense. Singular propositions will present difficulties that
have to do with sense and reference, since there are objections to
supposing that Sociates is thought of in the same way that wise is
thought of. But it is fair to say that singular propositions were
largely ignored by Platonists and Aristotelians, and in any case
their difficulties are not peculiarly relevant to the notion of dis-
cursive thought.
There is a second preliminary question about the range of
beliefs represented by " Greek philosophy ". Probably the most
interesting and certainly the most original ancient writer on the
subject of non-discursive thought is Plotinus; and I propose to
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NON-DISCURSIVE THOUGHT-ENIGMA OF GREEK PHILOSOPHY 263
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264 A. C. LLOYD
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NON-DISCURSIVE THOUGHT-ENIGMA OF GREEK PHILOSOPHY 265
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266 A. C. LLOYD
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NON-DISCURSIVE THOUGHT-ENIGMA OF GREEK PHILOSOPHY 267
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268 A. C. LLOYD
II
Suppose we ignore both totum simul and matterless forms.
Are we left even then with a meaningful notion of simple or non-
propositional thinking? Plotinus, but not all Greek philosophers,
said clearly that it should be called ' contact' rather than ' think-
ing' because even in the case of non-empirical concepts thinking
entailed self-consciousness which was ruled out by (2) and
because it excluded language. But he said equally clearly that it
was the first term of the triad identified as thinking (nous). So it
was partly thought and partly not. Anyone in this philosophical
tradition will understand if we say that in order to be more
perfect as an activity it had to be less perfect as a thought.
I have not chosen to consider models of non-discursive thought
which would assimilate it either to emotion or to sense perception
and which sacrifice altogether its link with thought. But it is
worth noticing a difficulty about them which may hold also for
what we can call a semi-intellectual model of Plotinus and others.
The motive for retaining its intellectual aspect is that this activity
of intuition is supposed to be the final stage or the goal of dis-
cursive thought. (It must be remembered all the time that we are
not concerned with the final goal of all, the last stage of non-
discursive thought, which is union with the One and a different
affair altogether.) We are supposed to think ordinarily about
empirical things, then more purely if less ordinarily about
non-empirical things (philosophy), then wholly purely but
extraordinarily about the latter (intuition or contemplation). But
how can the philosophy be connected except contingently with the
intuition? How is it not just training oneself morally and psycho-
logically not to be distracted by, for instance, the world, the flesh
and prejudices, so as to be better at intuition? This is in fact the
position taken by Bergson, who has of course a non-intellectual
model of intuition. Or, to put the same problem in a perhaps more
pointed form, how can the thinker identify his intuition, which is
simple and ineffable with any of the objects studied by his dis-
cursive thinking?
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NON-DISCURSIVE THOUGHT-ENIGMA OF GREEK PHILOSOPHY 269
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270 A. C. LLOYD
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NON-DISCURSIVE THOUGHT-ENIGMA OF GREEK PHILOSOPHY 271
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272 A. C. LLOYD
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NON-DISCURSIVE THOUGHT-ENIGMA OF GREEK PHILOSOPHY 273
might think the concept and think of what it is a concept of, one
being concrete and the other abstract. We should not only be
false to the model, but what is more, we should contradict the
hypothesis of non-discursive thinking that what was thought of
was identical with what was thought. But while the beauty which
is thought of must be abstract this same beauty which is thought
must be concrete (and particular), for it is in turn identical with
the act of thinking itself, and this occurs as a datable event.
This suggests a corollary. If the argument from the model of
discursive or propositional thought to the possibility of non-
discursive thought was valid but led to a self-contradictory
conclusion there was something wrong either with the model or
with the interpretation of the model. The critical step which it
permitted was the step to a concept occurring actually, or being
thought on its own. This was possible because the actual complex
thought, the proposition, was taken to be or to involve a transi-
tion from the subject concept to the predicate concept. For the
transition or passage is understood as something that itself occurs
actually, as an event in the life history of a mind, or rather as one
of its acts; and this is what is wrong. (It should be noticed that
this criticism is not the same as a criticism to the effect that this
theory of a thought fails to distinguish an assertion from a propo-
sition. Asserting could, for instance, be an extra act.) If it is said
that this is a fault in interpreting the Aristotelian model and not
in that model it must be remembered that it was at least one of the
normal and traditional interpretations of it. Those who admitted
this radical notion of non-discursive thought classed it with
inference, and it would have been hard to deny that inference
involved actual passage of thought.
More than that, it is hard to see how it is not the interpreta-
tion which is forced on us by another feature of the model, the
theory of terms, although it is open to question whether Aristotle
himself drew the conclusion. I think that terms (as I have said
elsewhere) are the ghosts of Plato's Forms. The subject and the
predicate of a proposition are called terms, and a term is some-
thing which can (in different propositions) function as a subject
or as a predicate. I do not see how they are to be distinguished
from Aristotle's 'simple thoughts' or concepts. If we want to
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274 A. C. LLOYD
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