Types of Causal & Explanatory Eliminativisms per Aristotelian Causes & Lonerganian Imperatives

Types of Causal & Explanatory Eliminativisms per Aristotelian Causes & Lonerganian Imperatives

Eliminative Nihilism is ignostic regarding existential causes & any explanatory that. It violates the imperative to be & denies transcendent being. Lord, give me only your love

Eliminative Nominalism is ignostic regarding essential causes & any explanatory what vis a vis attending, descriptively. It violates the imperative to be attentive & denies transcendent truth. Lord, give me your grace

Eliminative Voluntarism is ignostic regarding efficient causes & any explanatory who vis a vis intelligence, self-transcendently. It violates the imperative to be intelligent & denies transcendent freedom. Take, Lord, receive my entire will

Eliminative Relativism is ignostic regarding material causes & any constraints on (explanatory *) when or where vis a vis responsibility, normatively. It violates the imperative to be responsible & denies transcendent goodness (in terms of ordinacy, ie lesser & greater). Take, Lord, receive all my liberty

Eliminative Materialism is ignostic regarding formal causes & any explanatory how vis a vis reasonableness, evaluatively. It violates the imperative to be reasonable & denies transcendent beauty. Take, Lord, receive my memory

Eliminative Pragmatism is ignostic regarding final causes & any explanatory why vis a vis relationships, interpretively. It violates the imperative to be in love & denies transcendent unity. Take, Lord, receive my understanding

  • One can substitute “constraints on” for explanatory.
  • the material is that which takes up space-time

Final Word

The above is intended as an informal heuristic to foster reflection and unavoidably includes some rather facile, although not wholly indefensible, conceptual mappings.

The major practical upshot, consistent with all of my musings, is that metaphysical ignosticisms enjoy no epistemic warrant. One adopts any of these eliminativisms at the peril of self-subverting their own stance via parody.

One problem faced by every type of eliminativism – nihilism, nominalism, voluntarism, relativism, eliminative materialism or vulgar pragmatism – is that, taken as a system, it will self-subvert through parody.

Contra Wittgenstein – He should’ve said: It’s not “only” how things are but that & Who things are, which is the mystical.

For reality’s enchantments pertain to the reduction of – not only essences by existential acts, but – final & material potencies by formal & efficient acts.

This is to say that, among other epistemic [methodological] limitations & ontic [putative in-principle] occultations, that reality’s shot through with Godel-like constraints & infinite semiosis vis a vis all axiomatizing aspirations & [inescapably informal] interpretations.

This applies to explanations of – not just putative primal realities that lend themselves, undecidably so, to competing alternative axiomatic accounts of initial, boundary & limit conditions, but – EVERY instance & set of samenesses & differences that participate in relationship.

By “undecidable” we refer to a strictly logical undecidability vis a vis competing accounts, which otherwise get adjudicated pragmatically in terms of existential actionability & relationship enhancement, ie via an equiplausibility principle & not per some vulgar pragmatism.

Modally, the essential samenesses are rooted as possibilities from the past (primary natures), the materially individuated (& or haecceity-like) differences as present actualities (hypostatic natures), which formally participate, relationally, toward a future finality (secondary natures).

Truth Broadly Conceived

Truth refers – not only to the investigatory, semantical & epistemological “conformity of” one’s thoughts to reality, but – to a reality’s participatory, ontological & axiological “conformity to” adequate thoughts (re various teloi). We know this philosophically & theologically.

Those teloi include:

proximate erotic-agapeistic-eudaimonistic teloi

ultimate telos of condiligentes

The more eros & agape – ascending love & descending love – find a proper unity in the one reality of love, the more the true nature of love in general is realized. BXVI Deus Caritas Est

“gratitude for, & the desire to share w/others, the love that we ourselves have received … In the words of the 14th Century theologian Duns Scotus – Deus vult condiligentes – God wants persons who love together w/him.” BXVI Address at Wiener Konzerthaus, Vienna 2007

In addition to virtue dynamics, Scotus employs deontological elements.

The “free will” (voluntas libera) can select in conformity w/the affection of justice (affectio justitiae) & the good in itself (bonum in se).

The “natural will” (voluntas naturalis) necessarily moves by natural affection (affectio commodi) & seeks one’s own good (bonum sibi). ~ Anselm via Scotus

Our common sense, evaluative dispositions, moral sensibilities & ethical intuitions may be inchoately deontological.

Morally, when our analytical decisions seem to violate our deepest connatural inclinations, we can inartfully express such choices. e.g. The implicit proportionate reasoning calculus of our inchoate deontology could mistakenly come across as otherwise explicitly consequentialist.

If we encounter an ethical reductio ad absurdum, where we suspect otherwise valid syllogistic conclusions are somehow unsound, we best check our concepts, which may not successfully refer, maybe because we’ve too broadly or narrowly conceived a reality, e.g. material non/innocent.