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ATHENS AND JERUSALEM by Lev Shestov

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ATHENS AND JERUSALEM by Lev Shestov

ATHENS AND JERUSALEM by Lev Shestov ve owners and is presented here for informational purposes only.Presented electronically by Behar Sozialistim 2011CONTENTSForeword4I.Parmenides in Cha

ins21On the Sources of the Metaphysical TruthsII.In the Bull of Phalaris76Knowledge and FreedomIII.On the Philosophy of the Middle Ages152Concupiscent ATHENS AND JERUSALEM by Lev Shestov

ia IrresistibilisIV.On the Second Dimension of Thought225Struggle and ReflectionFOREWORD“The greatest good of man is to discourse daily about virtue.”

ATHENS AND JERUSALEM by Lev Shestov

- PLATO, Apology, 38A.“Whatsoever is not of faith is sin.”- ST. PAUL, Romans, 14:23.1A foreword is basically always a post-word. This book, developed

ATHENS AND JERUSALEM by Lev Shestov to the author's thought over the course of several years.“Athens and Jerusalem,” “religious philosophy” - these expressions are practically identical;

they have almost the same meaning. One is as mysterious as the other, and they irritate modern thought to the same degree by the inner contradiction ATHENS AND JERUSALEM by Lev Shestov

they contain. Would it not he more proper to pose the dilemma as: Athens or Jerusalem, religion or philosophy"? Were we to appeal to the judgement of

ATHENS AND JERUSALEM by Lev Shestov

history, the answer would be clear. History would tell US that the greatest representatives of the human spirit have, for almost two thousand years, r

ATHENS AND JERUSALEM by Lev Shestov en Athens and Jerusalem and stubbornly refused “or.” Jerusalem and Athens, religion and rational philosophy, have ever lived peacefully side by side.

And this peace was, for men, the guarantee of their dearest longings, whether realised or unrealised.But can one rely on the judgement of history? Is ATHENS AND JERUSALEM by Lev Shestov

not history the “wicked judge” of popular Russian legend, to whom the contending parties in pagan countries found themselves obliged to turn? By what

ATHENS AND JERUSALEM by Lev Shestov

does history guide itself in its judgements? The historians would like to believe that they do not judge at all, that they are content simply to relat

ATHENS AND JERUSALEM by Lev Shestov ans who pronounce “judgement”; this rises of itself or is already included in the facts. In this respect the historians do not at all distinguish them

selves, and do not wish to be distinguished, from the representatives of the other positive sciences: the fact is, for them, the final and supreme cou ATHENS AND JERUSALEM by Lev Shestov

rt of judgement; it is impossible to appeal from it to anyone or anything else.4Many philosophers, especially among the moderns, are hypnotised by fac

ATHENS AND JERUSALEM by Lev Shestov

ts quite as much as are the scientists. To listen to them, one would think that the fact by itself already constitutes truth. But what is a fact? How

ATHENS AND JERUSALEM by Lev Shestov irages, dreams, etc.; and yet it is rarely recognised that, if we are obliged to disengage the facts from the mass of direct or indirect deliverances

of the consciousness, this means that the fact by itself does not constitute the final court of judgement. It means that we place ourselves before eve ATHENS AND JERUSALEM by Lev Shestov

ry fact with certain ready-made norms, with a certain “theory” that is the precondition of the possibility of seeking and finding truth. What are thos

ATHENS AND JERUSALEM by Lev Shestov

e norms? What is this theory? Whence do they come to us, and why do we blithely accord them such confidence? Or perhaps other questions should be put:

ATHENS AND JERUSALEM by Lev Shestov it are concealed?I have said above that the majority of philosophers bow down before the fact, before “experience.” Certain among the philosophers, ho

wever - and not the least of them - have seen clearly that the facts are at best only raw material which by itself furnishes neither knowledge nor tru ATHENS AND JERUSALEM by Lev Shestov

th and which it is necessary to mould and even to transform. Plato distinguished “opinion” (doxa) from “knowledge” (epistềmê). For Aristotle knowledge

ATHENS AND JERUSALEM by Lev Shestov

was knowledge of the universal. Descartes proceeded from veritates aeternae (eternal truths). Spinoza valued only his tertium genus cognitionis (thir

ATHENS AND JERUSALEM by Lev Shestov ad entered into the mind of G-d without asking His permission. In Kant we read this confession, stated with extraordinary frankness: “Experience, whic

h is content to tell US about what it is that it is but does not tell US that what is is necessarily, does not give US knowledge; not only does it not ATHENS AND JERUSALEM by Lev Shestov

satisfy but rather it irritates our reason, which avidly aspires to universal and necessary judgements.” It is hard to exaggerate the importance of s

ATHENS AND JERUSALEM by Lev Shestov

uch a confession, coming especially from the author of The Critique of Pure Reason. Experience and fact irritate US because they do not give us knowle

ATHENS AND JERUSALEM by Lev Shestov e which we never succeed in finding either in the facts or in experience is that which reason, “our better part,” seeks with all its powers. There ari

ses here a series of questions, each more troubling than the other. First of all, if it is really so, wherein is the critical philosophy distinguished ATHENS AND JERUSALEM by Lev Shestov

from the dogmatic? After Kant’s confession, are not Spinoza's tertium genus cognitionis and Leibniz’s vérités de raison (those truths which entered i

ATHENS AND JERUSALEM by Lev Shestov

nto the mind of G-d without His permission) confirmed in their hallowed rights by a centuries-old tradition? Did the critical philosophy overcome that

ATHENS AND JERUSALEM by Lev Shestov l in this connection the very significant conflict, and one which the historians of philosophy for some unknown reason neglect, between Leibniz and th

e already deceased Descartes. In his letters Descartes several times expresses his conviction that the eternal truths do not exist from all eternity a ATHENS AND JERUSALEM by Lev Shestov

nd by their own will, as their eternity would require, but that they were created by G-d in the same way as He created all that possesses any real or

ATHENS AND JERUSALEM by Lev Shestov

ideal being. “If 1 affirm,” writes Descartes, “that there cannot be a mountain without a valley, this is not because it is really impossible that it s

ATHENS AND JERUSALEM by Lev Shestov ain.” Citing these words of Descartes, Bayle agrees that the thought which they express is remarkable, but that he, Bayle, is incapable of assimilatin

g it; however, he does not give up the hope of someday succeeding in this. Now Leibniz, who was always so calm and balanced and who ordinarily paid su ATHENS AND JERUSALEM by Lev Shestov

ch sympathetic attention to the opinions of others, was quite beside himself every time he recalled this judgement of Descartes. Descartes, who permit

ATHENS AND JERUSALEM by Lev Shestov

ted himself to defend such absurdities, even though it was only in his private correspondence, aroused his indignation, as did also Bayle whom these a

ATHENS AND JERUSALEM by Lev Shestov sure of the Creator, how would philosophy or what we call philosophy be possible? How would truth in general be possible? When Leibniz set out on the

search for truth, he always armed himself with the principle of contradiction and the principle of sufficient reason, just as, in his own words, a cap ATHENS AND JERUSALEM by Lev Shestov

tain of a ship arms himself on setting out to sea with a compass and maps. These two principles Leibniz called his invincible soldiers. But. if one or

ATHENS AND JERUSALEM by Lev Shestov

the other of these principles is shaken, how is truth to be sought? There is something here about, which one feels troubled and even frightened. Aris

ATHENS AND JERUSALEM by Lev Shestov iz could have appealed to Aristotle, but this seemed to him insufficient. He needed proofs but, since after the fall of the principles of contradictio

n and of sufficient reason the very notion of proof or demonstrability is no longer anything but a mirage or phantom, there remained only one thing fo ATHENS AND JERUSALEM by Lev Shestov

r him to do - to be indignant. Indignation, to be sure, is an argumentum ad hominem\ it ought then to have no place in philosophy. But when it is a qu

ATHENS AND JERUSALEM by Lev Shestov

estion of supreme goods, man is not too choosy in the matter of proof, provided only that he succeeds somehow or other in protecting himself...Leibniz