The Fluffy Hammer and the Scholastic Quest

 

The Fluffy Hammer and the Scholastic Quest

by Microsoft Bing

Once upon a time, there was a young monk named Abel who lived in a monastery in France. He loved to study philosophy and theology, and he had a special interest in the works of Aristotle. He wanted to learn more about the nature of reality and how to reconcile reason and faith.

One day, he found an old book in the library that claimed to contain the secrets of scholasticism, a method of learning that used dialectical reasoning and conceptual analysis to extend knowledge by inference and resolve contradictions. Abel was fascinated by the book and decided to read it carefully.

However, as he opened the book, he was surprised to see that it was not written in Latin or Greek, but in a strange language that he could not understand. He also noticed that the book had a peculiar cover: it was made of soft wool and had a handle like a hammer. Abel wondered what this meant and why someone would make such a strange book.

He decided to ask his teacher, Anselm, who was an expert in scholasticism and had taught him many things about philosophy and theology. He took the book with him and went to Anselm's cell.

"Master Anselm," he said politely, "I have found this book in the library, and I wonder if you can help me understand it. It claims to contain the secrets of scholasticism, but it is written in a language that I do not know. And look at its cover: it is like a fluffy hammer!"

Anselm looked at the book with curiosity and smiled.

"Ah, my dear Abel," he said kindly, "you have found a very rare and precious book indeed. This is one of the original copies of Aristotle's 10 Categories, which are the basis of scholasticism. They are his classification of all things that exist into 10 groups according to their properties: substance (what something is), quantity (how much), quality (how it is), relation (how it stands to others), place (where), time (when), position (how it lies or stands), state (how it is disposed or affected), action (what it does) and affection (what it suffers)."

Abel was amazed by this revelation.

"Wow!" he exclaimed. "So, this is Aristotle's 10 Categories? But why is it written in this strange language? And why does it have this fluffy cover?"

Anselm explained:

"This language is called Arabic. It is spoken by many people in Africa and Asia who have preserved Aristotle's works when they were lost in Europe for centuries. They also translated them into their own language and added their own commentaries on them. Some of these commentaries are very insightful and helpful for understanding Aristotle's thought."

"And what about this fluffy cover?" Abel asked.

"Well," Anselm continued, "this is actually not just a cover but also a tool for learning scholasticism. You see, scholasticism is not only about reading books but also about debating ideas with others using logical arguments based on premises derived from observation or authority. This fluffy hammer represents both aspects: on one hand, it reminds you that you need to be gentle and respectful when you debate with others; on the other hand, it also symbolizes your ability to strike hard when you need to defend your position or refute your opponent's objections."

Abel was impressed by this explanation.

"That makes sense," he said. "But how do I use this fluffy hammer?"

Anselm smiled again.

"That's easy," he said. "You just need to follow these steps:

1) Choose a topic from one of Aristotle's 10 Categories that interests you or challenges you.

2) Formulate a question about that topic using one of these words: whether (if something is true or false), what (the definition or essence of something), why (the cause or reason for something) or how (the manner or mode of something).

3) Find an answer to your question based on observation or authority.

4) Present your answer as an assertion followed by one or more reasons supporting it.

5) Anticipate possible objections from other points of view and respond to them using counterarguments.

6) Use your fluffy hammer as follows: tap gently on your head when you present your answer; tap gently on your chest when you give your reasons; tap gently on your mouth when you anticipate objections; tap hard on your hand when you respond to objections."

Abel nodded eagerly.

"I think I understand," he said. "Can we try an example?"

"Of course," Anselm agreed. "Let's start with something simple: whether God exists."

Abel and Anselm sat down on a bench in the garden and began their scholastic debate.

Abel: Whether God exists?

Anselm: Yes, God exists.

Abel: What is your answer based on?

Anselm: On authority. The Bible says that God created the heavens and the earth and that he is the source of all being and goodness.

Abel: How do you present your answer?

Anselm: Like this: God exists because the Bible says so. (He tapped gently on his head with his fluffy hammer.)

Abel: What are your reasons for believing the Bible?

Anselm: The Bible is the word of God revealed to his prophets and apostles. It contains many prophecies that have been fulfilled and miracles that have been performed. It also teaches us how to live according to God's will and how to attain salvation. (He tapped gently on his chest with his fluffy hammer.)

Abel: What are some possible objections to your answer?

Anselm: Some might say that the Bible is not reliable because it contains contradictions or errors. Others might say that the Bible is not authoritative because it was written by human beings who were influenced by their culture or biases. Still others might say that the Bible is not relevant because it was written for a different time and place than ours. (He tapped gently on his mouth with his fluffy hammer.)

Abel: How do you respond to these objections?

Anselm: I respond like this:

• The Bible does not contain contradictions or errors but only apparent ones that can be resolved by careful interpretation or harmonization.
• The Bible is authoritative because it was inspired by God who guided its human authors to write what he wanted them to write without compromising their free will or personality.
• The Bible is relevant because it contains universal truths and values that apply to all people in all times and places.

(He tapped hard on his hand with his fluffy hammer.)

Abel was impressed by Anselm's answer but he also had some doubts.

Abel: That sounds convincing but how do you know that God inspired the Bible? How do you know that he exists in the first place?

Anselm: Ah, my dear Abel, you have asked a very important question. You see, we can also prove God's existence by reason alone without relying on authority. This is called a natural theology or a rational argument for God's existence.

Abel: Really? How does that work?

Anselm: There are many ways to argue for God's existence using reason, but I will show you one of my favorites. It is called the ontological argument.

Abel: What does ontological mean?

Anselm: Ontological means related to being or existence. The ontological argument tries to show that God's existence follows from his very definition or essence.

Abel: How do you define God?

Anselm: I define God as something than which nothing greater can be thought.

Abel: What does that mean?

Anselm: It means that God is the most perfect being that we can imagine. He has all the perfections that we can attribute to him, such as power, wisdom, goodness, beauty and so on.

Abel: I see. But how does that prove that he exists?

Anselm: Well, think about this: if God is the most perfect being that we can imagine, then he must have the perfection of existence as well. Otherwise, we could imagine something greater than him: something that has all his perfections plus existence. But that would contradict our definition of God as something than which nothing greater can be thought. Therefore, God must exist.

Abel: Hmm...that sounds logical but I'm not sure if I follow.

Anselm: Let me put it another way: suppose you have an idea of a fluffy hammer in your mind. You can think about its shape, its color, its texture and so on. But does that mean that there is a real fluffy hammer in the world?

Abel: No, of course not.

Anselm: Right. So, your idea of a fluffy hammer is different from a real fluffy hammer. Your idea exists only in your mind, but a real fluffy hammer exists both in your mind and in reality.

Abel: Yes, I agree.

Anselm: Now suppose you have an idea of God in your mind. You can think about his perfections and attributes as well. But does that mean that there is a real God in the world?

Abel: Well...I don't know.

Anselm: Think carefully. If your idea of God is different from a real God like your idea of a fluffy hammer is different from a real fluffy hammer then you could imagine something greater than your idea of God: something that has all his perfections plus existence. But that would contradict our definition of God as something than which nothing greater can be thought. Therefore, your idea of God must be identical to a real God. Your idea exists both in your mind and in reality.

Abel: Wow! That's amazing! So, you're saying that just by thinking about God I can prove his existence?

Anselm: Exactly! That's the ontological argument for God's existence.

Abel was astonished by Anselm's argument, but he also had some questions.

Abel: That's very clever but how do you know that your definition of God is correct? How do you know that he has all those perfections? How do you know that he is not evil or indifferent or limited?

Anselm: Those are good questions, but they go beyond the scope of the ontological argument. The ontological argument only proves that there exists something than which nothing greater can be thought; it does not tell us anything else about its nature or attributes. To answer those questions, we need to use other arguments or sources such as observation or revelation.

Abel: I see. So, scholasticism uses both reason and authority to learn about God and reality?

Anselm: Yes, exactly! Scholasticism uses reason to discover what we can know by natural light and authority to accept what we cannot know by natural light but only by divine light.

Abel: That's very interesting. But how do you use scholasticism to solve practical problems or moral dilemmas?

Anselm: Well, scholasticism also helps us to apply our knowledge to our actions and decisions. It teaches us how to use logic and ethics to evaluate different options and consequences. It also teaches us how to follow the natural law and the divine law that guide our conduct.

Abel: What are the natural law and the divine law?

Anselm: The natural law is the law that God has written in our hearts and minds. It is based on our rational nature and our common sense of right and wrong. It tells us what we should do or avoid according to our human dignity and happiness.

The divine law is the law that God has revealed to us through his prophets and apostles. It is based on his will and his love for us. It tells us what we should do or avoid according to his plan and his grace.

Abel: How do we know the natural law and the divine law?

Anselm: We know the natural law by using our reason and conscience. We know the divine law by using our faith and scripture.

Abel: How do we use them together?

Anselm: We use them together by harmonizing them in a way that respects both reason and faith, nature and grace, human freedom and divine providence.

Abel: Can you give me an example?

Anselm: Sure. Let's say you have a friend who is sick and suffering. You want to help him but you don't know what to do.

You can use scholasticism to analyze this situation like this:

1) Identify the topic from one of Aristotle's 10 Categories that relates to your problem. In this case, it could be action (what you should do) or affection (what your friend suffers).

2) Formulate a question about that topic using one of these words: whether (if something is true or false), what (the definition or essence of something), why (the cause or reason for something) or how (the manner or mode of something). In this case, it could be whether you should euthanize your friend.

3) Find an answer to your question based on observation or authority. In this case, you could observe that euthanasia means killing someone intentionally; you could also consult some authorities such as doctors, philosophers or theologians who have written about this issue.

4) Present your answer as an assertion followed by one or more reasons supporting it. In this case, you could assert that you should not euthanize your friend because it violates both the natural law and the divine law.

5) Anticipate possible objections from other points of view and respond to them using counterarguments. In this case, some might object that euthanasia is a compassionate act that relieves suffering; others might object that euthanasia is a personal choice that respects autonomy; still others might object that euthanasia is a social duty that reduces costs.

6) Use your fluffy hammer as follows: tap gently on your head when you present your answer; tap gently on your chest when you give your reasons; tap gently on your mouth when you anticipate objections; tap hard on your hand when you respond to objections.

Abel was intrigued by Anselm's example, but he also had some reservations.

Abel: That sounds reasonable but how do you know that your answer is correct? How do you know that your reasons are valid? How do you know that your objections are relevant?

Anselm: Those are good questions, but they are not easy to answer. You see, scholasticism is not a guarantee of certainty or infallibility. It is a tool for learning and understanding, not a substitute for wisdom and judgment. Scholasticism can help us to clarify our thoughts and arguments, but it cannot tell us what is true or good in every situation.

Abel: So how do we decide what is true or good?

Anselm: We decide by using our reason and faith together with our experience and intuition. We also consult other sources of knowledge such as tradition, history, science and art. We also pray for guidance from God and listen to his voice in our hearts.

Abel: But how do we know if we are right or wrong?

Anselm: We don't always know for sure. Sometimes we make mistakes or change our minds. Sometimes we disagree with others or face doubts and difficulties. That's why we need to be humble and open-minded. We need to admit our limitations and seek feedback from others. We need to revise our opinions and correct our errors. We need to learn from our successes and failures.

Abel: That sounds hard.

Anselm: It is hard, but it is also rewarding. Scholasticism teaches us not only how to think but also how to live. It teaches us how to love God with all our mind and how to love our neighbor as ourselves.

Abel was moved by Anselm's words, but he also had some curiosity.

Abel: That's very inspiring, but I have one more question.

Anselm: What is it?

Abel: Where did you get this fluffy hammer?

Anselm: Oh, this fluffy hammer? I got it from a friend of mine who lives in Arabia. He is a scholar of Aristotle and a master of dialectic. He sent me this book and this hammer as a gift and a challenge. He said that if I could read the book and use the hammer correctly, he would invite me to visit him and have a friendly debate with him.

Abel: Wow! That's amazing! Have you read the book and used the hammer correctly?

Anselm: Well, I have tried my best but I'm not sure if I have succeeded. The book is very difficult to understand, and the hammer is very tricky to use. Sometimes I think I have grasped the meaning of a passage or made a good argument but then I find out that I have missed something or made a mistake.

Abel: So, you haven't visited your friend yet?

Anselm: No, not yet. But I hope to do so someday.

Abel: Can I join you?

Anselm: Of course! You are welcome to join me anytime. But first you need to learn more about scholasticism and practice more with this fluffy hammer.

Abel: How do I do that?

Anselm: Well, you can start by reading this book with me and having more debates with me. You can also read other books by other scholastic philosophers and theologians. You can also join other students and teachers in the monastery and the university who are interested in scholasticism.

Abel: That sounds like fun!

Anselm: It is fun, but it is also hard work. Scholasticism requires dedication and discipline. It requires curiosity and creativity. It requires patience and perseverance.

Abel: Are you sure it's worth it?

Anselm: Yes, I'm sure it's worth it. Scholasticism is not only a way of learning but also a way of living. It enriches our mind and our soul. It helps us to know God and ourselves better.

Abel smiled warmly at Anselm.

Abel: Thank you for teaching me about scholasticism, Master Anselm.

Anselm smiled back at Abel.

Anselm: Thank you for learning about scholasticism with me, my dear Abel.

They hugged each other gently with their fluffy hammers.

 

The End