Mark D. Jordan: Philosopher

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Mark D. Jordan: 20 quotes0 likes

“Philosophy establishes itself as a discourse by opposition to the authority of received opinion, especially the opinions sedimented as cult and as law. Philosophy puts into question the authority of what has been handed down. It is not just that there is a critique of philosophic authorities; rather, philosophy appears to be characterized by rejection of intellectual authority as such. How is philosophy to distinguish, then, a permissible authority from those many impermissible authorities which it must reject if it is to survive?
Perhaps it would be better to avoid the quandary altogether by dismissing authority in order to consider only the "content" of the claims under consideration, regardless of their pretensions. The dismissal fails for at least two reasons. The first is that there are no claims in philosophic texts that are wholly free at least from the implicit constructions of authority. If criticism takes only the content, then it ends up with something other than the texts that have constituted the discourse of philosophy. There is no Platonic "theory of Forms" dissociable from the Platonic pedagogy, that is, from the teaching authority of the Platonic Socrates. The second reason for not being able to dismiss authority altogether is that the very criticism that wants to look only at contents will impose itself as an authority in its choice of procedure. One will still have authority, but an authority that refuses to raise any question about authority.
Perhaps the question about legitimate authority could be avoided, again, by replying that the obvious criterion for claims in philosophy is the truth. The assumption here is that access to the truth is had entirely apart from the authority of philosophical traditions. Yet it is a biographical fact that one is brought into philosophy by education. First principles are learned most often not by simple observation or by the natural light of reason, but under the tutelage of some authoritative tradition.”

Authority and persuasion in philosophy (1985)

“The end of philosophic education, on many ancient views, is not a body of propositions to be measured against an equally propositional and already apprehended truth. The end is, rather, the having (hexis, habitus) of abiding intellectual excellences, of a power (arete, virtus) to think truthfully.”

Authority and persuasion in philosophy (1985)

“Once one learns how to speak a language, the authority of the language has fulfilled its aim, but is not thereby overcome. Authority remains as the entry to the inquiry one has undertaken. It is not overcome or passed by so much as it is actualized, fulfilled. That is why philosophic reformations seem too often to be nested within what it is they seek to reform. Insofar as it begins from its predecessor, every attempted reformation is only the confession of the authority of its predecessor's discourse. The appearance of abrupt 'revolutions' in philosophy is produced only by ignoring, sometimes ingenuously, the authority of previous speech.”

Authority and persuasion in philosophy (1985)

“Socratic trustworthiness depends upon devices of irony, both spoken and acted. … The irony of words prevents Socrates from being taken as the source of doctrines. The irony of actions prevents Socrates from being made into the literal founder of a philosophic school. … The ironic voice does not seek to possess the student, but directs him, lustlessly, to the desire of philosophy itself.”

Authority and persuasion in philosophy (1985)