This is the text of the presentation I gave at the Leaping Laughter Anthesteria yesterday, February 17th 2024. It reworks and expands some of the previous articles I have posted on this topic here on Augoeides.
Throughout the medieval and Renaissance periods, metaphysics in the Western world was dominated by two primary currents of thought. The first and most significant in terms of its influence upon culture and religion was the school established by Aristotle, which was based on empirical study of the material world. Much like modern physical scientists, Aristotle believed that ultimate reality could be found in the behavior of material objects that could be observed and measured. The second was the school established by Plato, who contended that ultimate reality could be found in the world of Ideal Forms, akin to the world of mathematics.
Both Plato and Aristotle postulated that the fundamental building blocks of reality consist of Matter and Form. Matter refers to the actual physical substance of which objects are composed – atoms, molecules, and elementary particles. Form refers to how these particles are arranged, encompassing every manifestation of substance from a simple block of metal or stone to complex interrelated systems. Form is especially essential to living organisms – if a human body were broken down into its component molecules, the result would be mostly water and collection of complex hydrocarbons. Obviously, mixing these hydrocarbons and water back together will not produce a human being. While the matter of which the original person was composed is still present, the complexity of the person’s original form has been destroyed. Where the two schools disagree is that Aristotle taught that matter preceded form and was therefore more real, while Plato taught that form preceded matter and therefore form was the most real.
Both philosophical schools have their problems. Aristotle's worldview leaves little room for sciences such as psychology in which measurement is difficult, especially when examining the personal experience of spiritual awakening. Plato's worldview, on the other hand, can lead to the conclusion that if empirical data does not support a theory or set of equations, there must be a problem with the data because the theory is “more real” than the process it describes. Neither school can be directly refuted in any empirical manner – show a Platonist the mathematical formula that describes the motion of a falling body and then a ball dropped from the top of a building, and they will claim that the equation is more real than the dropping ball because the equation describes the general case that applies to all falling bodies. An Aristotelian, on the other hand, would claim that the dropping ball is more real because it can hit someone, and that the equation merely describes its motion.
From a spiritual standpoint the Platonic model is more appealing to magical practitioners for obvious reasons. Aristotle's system leaves little room for the results of spiritual practice, especially as articulated by the church. In fact, the medieval church taught that systems like Hermeticism were heresies because they were based on the idea that a person could become closer to God or more favorable in God's eyes through their own efforts. The whole point of Platonism, though, was to deliberately engage in spiritual practices and through them progressively realize the fundamental truths of the universe, which fit easily into the Christian framework as the realization of God and Christ - heretical though such realization theoretically was.
In the eighteenth century, Immanuel Kant set out to develop what he described as a “Copernican turn” in metaphysics that he believed could resolve some of the difficulties with both schools. Instead of attempting to define the fundamental nature of objective reality, Kant directed his attention to the perspective of the individual and how reality is perceived. Kant proposed two levels of reality, the world of “things in themselves,” or objective reality, and the world of appearances, or subjective reality. He further proposed that objects of awareness must conform to our mode of awareness, meaning that information from objective reality is taken in by the senses and interpreted by the mind to construct a personal subjective reality.