Varia: Beauty and/(n)or Truth: A (Hermeneutic) Rhetoric of the Aesthetic

“Tell all the Truth but tell it slant –,” a line of poetry by the nineteenth-century American poet Emily Dickinson can be used as a signpost for this article, which attempts a hermeneutic regress from the postmodern to the archaic, in search of a rhetoric for the aesthetic. In this textual tour, some of the master narratives of our culture examining various versions of the story of beauty and truth are visited, and more specifically (always in backward motion), the work of the postmodern theorists Paul de Man and Jacques Derrida, the German philosophers Hans-Georg Gadamer and Martin Heidegger, the English Romantic poet John Keats, the Greek philosophers Plato and Parmenides, and, last but not least, the Greek poet Sappho. Paul de Man, the “sad” patriarch of postmodernism, who engaged deeply with the cardinal problem of the truth of poetry and its relation to reality, contests that all language is figurative and rhetorical, and hence unable to represent the real. De Man demystifies aesthetics exploding a whole tradition of aesthetic theory based on the ontology of language, that is, the relation between “word” and “thing.” Along the same lines, the deconstructive critique of Jacques Derrida supports that linguistic figurality contaminates not only literature but philosophy as well, playing mimetic games of seduction that limit reality to a textual frame. On the far side of deconstruction, the hermeneutic theory of Hans- Georg Gadamer and Martin Heidegger give figurality an overwhelming power by establishing a rhetoric of ontology and presence. Heidegger’s radical reformulation of truth as aletheia and its conjunction with beauty, not only reflects the romantic identification of “beauty is truth,” as best expressed by the poet John Keats, but also points back to Plato who “aporetically” devoted a lifetime to a search for the beautiful and the true, coming up with multiple and contradictory views. As we move into archaic times, the whispering voice of Parmenides unexpectedly recommends the rhetoric of persuasion as the way to truth, while Sappho, celebrating presence and union, employs an erotic rhetoric that names not only human, but natural and divine encounters of beauty and truth.

Mother Schema, Obstetric Dilemma, and the Origin of Behavioral Modernity

What triggered the emergence of uniquely human behaviors (language, religion, music) some 100,000 years ago? A non-circular, speculative theory based on the mother-infant relationship is presented. Infant “cuteness” evokes the infant schema and motivates nurturing; the analogous mother schema (MS) is a multimodal representation of the carer from the fetal/infant perspective, motivating fearless trust. Prenatal MS organizes auditory, proprioceptive, and biochemical stimuli (voice, heartbeat, footsteps, digestion, body movements, biochemicals) that depend on maternal physical/emotional state. In human evolution, bipedalism and encephalization led to earlier births and more fragile infants. Cognitively more advanced infants survived by better communicating with and motivating (manipulating) mothers and carers. The ability to link arbitrary sound patterns to complex meanings improved (proto-language). Later in life, MS and associated emotions were triggered in ritual settings by repetitive sounds and movements (early song, chant, rhythm, dance), subdued light, dull auditory timbre, psychoactive substances, unusual tastes/smells and postures, and/or a feeling of enclosure. Operant conditioning can explain why such actions were repeated. Reflective consciousness emerged as infant-mother dyads playfully explored intentionality (theory of mind, agent detection) and carers predicted and prevented fatal infant accidents (mental time travel). The theory is consistent with cross-cultural commonalities in altered states (out-of-body, possessing, floating, fusing), spiritual beings (large, moving, powerful, emotional, wise, loving), and reports of strong musical experiences and divine encounters. Evidence is circumstantial and cumulative; falsification is problematic.

Divine Presence in a Material World

This chapter, together with Chapter 6, presents a theory about encounters with God according to which experience of God’s presence is much more widely available than is typically credited in the literature on divine hiddenness. The present chapter further develops the account sketched in Chapter 6 and, in so doing, locates the account in relation to a few important decision points in the literature on religious experience. The chapter concludes with some reasons for thinking that the view of divine encounters sketched here is the most plausible account of how creatures like us might experience divine presence in a material world.

A missing element in reports of divine encounters

Many people claim to have had direct perceptual awareness of God. William Alston, Richard Swinburne, Gary Gutting, and others have based their philosophical views on these reports. But using analogies from our encounters with humans whose abilities surpass our own, we realize that something essential is missing from these reports. The absence of this element renders it highly unlikely that these people have actually encountered a divine being.