fr. barron and prof. popper–and popper’s critics

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  • 8/13/2019 Fr. Barron and Prof. Popperand Poppers Critics

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    7/2/13 2:r. Barron and Prof. Popperand Poppers Critics First Thoughts | A First Things Blog

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    Fr. Barron and Prof. PopperandPoppers CriticsThursday, June 20, 2013, 3:55 PM

    Matthew J. Franck | @MatthewJFranck

    The redoubtable Fr. Robert Barron, in one ofhis regular (and regularly illuminating)

    forays into film criticism (when does this guy have time to go to the movies?),

    reviewedthe new Superman movieMan of Steelat RealClearReligion. I

    recommend the reviewnot sure about the movie, on the other handbut I was

    struck by Fr. Barrons reliance on Karl Popper for his interpretation of Platos

    Republic, in an essay otherwise pretty sensible.

    Popper, hitherto known chiefly for his work in philosophy of science, ventured into

    political theory with The Open Society and Its Enemiesin 1945,and identified Plato

    as one of the enemies for the alleged teaching of his Republic, with its famous

    abolition of private property, censorship and tight control of education, and its

    abolition of the natural family and eugenic breeding among the guardian

    class. Poppers book has remained perennially in print. But what really is the

    teaching of theRepublic? Perhaps under the influence of Leo Strauss and Allan

    Bloom, I have always read it (and frequently taught it) as a comedy, which gets

    funnier every time I reread it. Like the best comedies, it has a very serious teaching

    to impart to us, in this case about political life and much else besides. And thatteaching is notthe wonderfulness of philosopher-kings, selective breeding, the

    employment of women as soldiers, and so on. Plato, in short, was not an idiot.

    As for Karl Popper, some smart people thought hewas one. In 1950 he gave a lecture

    at the University of Chicago, evidently a kind of audition for an appointment

    there. This prospect alarmed Leo Strauss, who had arrived on the faculty there just a

    year before. He wrote to Eric Voegelin, at LSU, to solicit his view of Popper, whose

    Chicago lecture on social philosophy, Strauss said,

    was beneath contempt: it was the most washed-out lifeless positivism

    trying to whistle in the dark, linked to a complete inability to think

    rationally, although it passed itself off as rationalismit was very

    bad. I cannot imagine that such a man ever wrote something that was

    worthwhile reading, and yet it appears to be a professional duty to

    become familiar with his production.

    Voegelin replied just eight days later, with a letter that would be framed and

    displayed with a dedicated spotlight if there were a Museum of Academic

    Smackdowns. Herewith just some of the choicer parts of it (these excerpts are from

    Peter Emberley and Barry Coopers compilation of the Strauss-Voegelin

    correspondence, published twenty years ago as Faith and Political Philosophy):

    The opportunity to speak a few deeply felt words about Karl Popper to a

    kindred soul is too golden to endure a long delay. This Popper has been

    for years, not exactly a stone against which one stumbles, but a

    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    7/2/13 2:r. Barron and Prof. Popperand Poppers Critics First Thoughts | A First Things Blog

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    troublesome pebble that I must continually nudge from the path, in

    that he is constantly pushed upon me by people who insist that his

    work on the open society and its enemies is one of the social science

    masterpieces of our times. This insistence persuaded me to read the

    work even though I would otherwise not have touched it. You are quite

    right that it is a vocational duty to make ourselves familiar with the

    ideas of such a work when they lie in our field; I would hold out against

    this duty the other vocational duty, not to write and publish such a

    work. In that Popper violated this elementary vocational duty and stole

    several hours of my lifetime, which I devoted in fulfilling my vocational

    duty, I feel completely justified in saying without reservation that this

    book is impudent, dilettantish crap. Every single sentence is a scandal,

    but it is still possible to lift out a few main annoyances.

    Voegelin proceeds to do just that, in some detail, remarking along the way that

    Popper is philosophically so uncultured, so fully a primitive ideological brawler,

    that he is not able even approximately to reproduce correctly the contents of one

    page of Plato. He concludes his judgment thus:

    Briefly and in sum: Poppers book is a scandal without extenuating

    circumstances; in its intellectual attitude it is the typical product of a

    failed intellectual; spiritually one would have to use expressions like

    rascally, impertinent, loutish; in terms of technical competence, as a

    piece in the history of thought, it is dilettantish, and as a result is

    worthless.

    A few months later Strauss belatedly thanked him for this letter, saying he had

    shown it to a trusted and influential colleague, who was thereby encouraged to

    throw his not inconsiderable influence into the balance against Poppers probable

    appointment here [at Chicago]. You thereby helped to prevent a scandal.

    And that, gentle readers, is apparently why Karl Popper did not wind up teaching at

    the University of Chicago. And why I have resolved never to read The Open Society

    and Its Enemiesfor any light it attempts to shed on Platos Republic. Life is too

    short for impudent, dilettantish crap. For Plato, on the other hand, one must make

    some time.

    Comments (12)

    12 Comments

    George Sim JohnstonJune 20th, 2013 | 4:25 pm

    Be all this as it may, Poppers idea of falsificationthat a scientific theory is

    not scientific if it explains too much, can be adjusted to fit any data, and is

    basically not falsifiablehas proven a useful tool in exposing the flaws of

    Marxism, Freudian psychology, and Darwinism in its harder forms. These

    theories manage to explain any contradictory evidence that happens appear.

    Darwins explanation of why there are both winged and wingless beetles on

    the island of Madeira is a classic example. Its like shooting an arrow at a

    barn wall and then painting the target around it.

    advisory opinionJune 20th, 2013 | 4:48 pm

    Shorter Franck: I havent read the book, but its crap and the author is an

    idiot.

    I got the vivid sensation of watching your mind whir while it closed upon

    itself, as you worked through an argument that turned wholly on invective

    Like 41250 100 0reddit 2

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    and ad hominem.

    Very Leiterish.

    Then the conceit that you are closed-minded and proud of it. What a rebel

    you are, Franck. Hubris upon conceit, really: we dismiss The Open Society

    and Its Enemies because it is an exercise in impudence.

    I think you need to reflect, and have a quiet word with yourself.

    Daniel PropsonJune 20th, 2013 | 5:47 pm

    Certainly The Republic is complex, and certainly Plato realizes how

    outlandish some of the ideas are, but I dont see why it follows that the

    political proposals are not meant seriously. This does not mean that Plato

    meant to enact them, of course. But Plato thought that he was creating the

    most just society possible, under the provisional theory that justice is a

    harmony in the city.

    I dont see what is obviously idiotic, to the Greek mind, about selective

    breeding, for example. Nor do I see why Plato would reject the idea of

    philosopher kings. So many aspects of Platos politeia are profound and

    inspiring that it is sort of ad hoc to say that Plato rejected all of the aspects

    which we think are silly.

    As for Popper, he was right at least insofar as he said that Plato was an

    enemy of the open society. But Im not sure that Poppers defense of the

    open society is any better than Platos defense of a closed society.

    Matthew J. FranckJune 20th, 2013 | 7:14 pm

    Dear advisory opinion: Come now. Poppers thesis about Plato is famous. I

    know his evidence very wellPlatos Republicand I regard his thesis as a

    failure in light of that evidence. But more than that: my view is fortified by

    the testimony of two brilliant men who knew Plato better than most, who

    disagreed with each other about many things but not about the insipidshallowness of Poppers book. I quoted the choicer parts of Voegelins

    letter, but what I left out contains ample support for the judgment he shared

    with Strauss.

    Life is too short to read every book there is, even in ones own fields of

    professional interest. We rely for much of our decision-making on what to

    read on the opinions of others whom we trust, in book reviews and scholarly

    judgments of various sorts. We sometimes err in trusting these secondhand

    accounts, or in mistrusting them. But we cannot get along without relying on

    the opinions of others to a very great degree.

    Knowing what I know myself about Plato, what I am reliably told about

    Poppers view even by his admirers, and what two serious men had to say

    about a book they held in contempt (a book treated seriously, so far as Iknow, by no working Plato scholars), I feel quite safe in reserving my time

    for other reading. This isnt being closed-minded. This is exercising rational

    judgment.

    David LaymanJune 20th, 2013 | 8:41 pm

    The first philosophical essay I wroteat the University of Chicago, no less

    was on something like Existentiality in the Structure of the Platonic

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    Dialectic. I got an A on it.

    Now Im curious: please explain how the Republic is a comedy.

    David NaasJune 20th, 2013 | 9:15 pm

    While I have read neither Popper nor Strauss (life IS too short, after all) I

    have read much of Plato (in English translation not having any ancient

    Greek), and have concluded that no matter what position one takes, Platocan be lent to both support or contradict (with suitable twisting, anyway).

    Not having read any Strauss, my impression is that he is a conceited ass,

    whose orbiter dicta are not worth an hour of my life to contemplate.

    Wow, this intellectual snobbishness works any which way, does it not?

    I did read the Fr. Barron piece before I found this one, and, not having a dull

    axe, thought that Popper was used to illustrate a point more Barron than

    Popper, although, not being a pugilist of the academic brawling culture, it is

    easy for ME to say, I Could Be Wrong.

    Michael PSJune 21st, 2013 | 3:31 am

    One recalls Pascal: We can only think of Plato and Aristotle in grand

    academic robes. They were honest men, like others, laughing with their

    friends, and, when they diverted themselves with writing their Laws and the

    Politics, they did it as an amusement. That part of their life was the least

    philosophic and the least serious; the most philosophic was to live simply

    and quietly. If they wrote on politics, it was as if laying down rules for a

    lunatic asylum [un hpital de fous]; and if they presented the appearance of

    speaking of a great matter, it was because they knew that the madmen, to

    whom they spoke, thought they were kings and emperors. They entered into

    their principles in order to make their madness as little harmful as possible.

    Mike Walsh, MMJune 21st, 2013 | 6:45 am

    We cannot get along without relying on the opinions of others to a very

    great degree. Amen, Mr. Franck, especially with regard to Voegelin.

    Reading him as an undergraduate inoculated me against much of the

    intellectual pathologies I encountered in the seminary.

    Charles E FlynnJune 21st, 2013 | 7:51 pm

    Karl Poppers Logic of Scientific Discovery explained the demarcation

    between science and pseudo-science, a subject that arose in Poppers mind

    when he wondered why Einstein was a scientist, and Freud and Marx were

    quacks. For this accomplishment, which was described as a service to

    humanity, he was knighted.

    David LaymanJune 22nd, 2013 | 8:34 am

    So Plato was funny. So is Jon Steward. Doesnt mean I interpret his routines

    as a positive source for political or moral guidance. Im still trying to figure

    how the comedy in Plato enables us to makes use of the proposed fascist

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    state in The Republic.

    Sure, Plato was nothing if not dialectical. Maybe in saying x he really meant

    not-x, or at least z. Im still curious for a hint of what exact dialectical

    transformation Prof. Franck is proposing.

    Michael PSJune 23rd, 2013 | 3:51 am

    David Layman wrote, Im still trying to figure how the comedy in Platoenables us to makes use of the proposed fascist state in The Republic.

    One suggestion is contained in Pascals remark that I quoted above; Plato

    was laying down rules for the government of the hpital de fous which is

    any state created by and for fallen man. It is a sustained satire on the nature

    of fallen man. Even a pagan, like Plato, could see there is in man some great

    source of greatness and a great source of wretchedness, although he had no

    way of divining the source of these astonishing contradictions.

    David LaymanJune 23rd, 2013 | 1:02 pm

    @Michael PS:

    I agree that is a possible interpretation but it seems to me to be non-

    responsive to the question.

    Prof. Franck specifically says that Platos teaching is not the wonderfulness

    of philosopher-kings(etc.).

    So what isit about? IfRepublicis entirely a via negativa, then how can it

    possibly be philosophically useful? It might be historicallyuseful as an

    ironic response to the particular politics of the post-Peloppenesian War

    classical city-state, but thats not what Franck seems to be proposing.

    It seems to me that he wants to have his cake and eat it too: to use Plato

    philosophically in contemporary reflection, and then, when the ethical-

    political unintelligibility is pointed out, to respond, But Plato is comic (or

    ironic, or sardonic, or whatever the exact literary genre is thought to be).

    I repeat my question: what is the positive political-ethical content of

    Republic?

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