KELLEY LEE ROSS, B.A., M.A.
DISSERTATION
Presented to the Faculty of the Graduate School of
The University of Texas at Austin
in Partial Fulfillment
of the Requirements
for the Degree of
DOCTOR OF PHILOSOPHY
THE UNIVERSITY OF TEXAS AT AUSTIN
May 1985
[signed]
[signed]
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[signed]THE ORIGIN OF VALUE IN A TRANSCENDENT FUNCTION
Douglass Browning
Ignacio Angelelli
Robert H. Kane
Douglas Kellner
James Bieri
This dissertation presents a theory of the metaphysical foundation of knowledge of value. In doing so it continues and develops a type of theory that is characteristic both of the work of Immanuel Kant and of that of two particular post-Kantian traditions which started with the near contemporaries Jakob Fries and Arthur Schopenhauer. The Friesian tradition is best represented by its principal recent exponents, Leonard Nelson and Rudolf Otto. These two traditions and the direct influence of Kant may all be seen to come together, in a suggestive though non-rigorous and even non-philosophic way, in the psychological theory of Carl Gustav Jung. All these perspectives provide important clues for the solutions that will be offered for the problems of the ontology and epistemology of value.
The motivation and purpose of this dissertation follow from a conviction that the humanistic enterprise of philosophy always comes down to two things: to discover what is worthwhile in life and to discover what to do about it. In the strongest Socratic sense, therefore, what is important in philosophy is ethics. I find, however, that my concern in this direction is perennially distracted by the meta-questions of reality, of knowledge, and of justification upon which the very meaningfulness of ethics as a philosophic enterprise hangs. Since Plato, empires and civilizations have risen and fallen while we continue to await a decision or a consensus on those questions; and my primary concern herein, therefore, is less with the positive content of morals, ethics, aesthetics, or religion than with the framework of epistemology, ontology, and logic within which the former may lay claim to their own proper importance, origin, and autonomy.
Philosophy, from a practical point of view, may seem a poor thing, with little to recommend it, in the face of millennial dilemmas of value, meaning, and knowledge. Philosophy certainly commonly addresses itself to problems of value and of the meaning of life, but answering those questions to the satisfaction of more than a few partisans of some philosophic school is another matter. The epochal challenge for philosophy is to come up with something better than that, something that can both enter into the theater of historical change, as did Stoicism or Marxism, and at the same time provide a genuine alternative to a hopeless historical oscillation between an essentially sterile scientific universe of atoms and the void and crackdowns of religious reaction and repression (whether traditionally religious or quasi-religious ideology). If what is lacking in the scientific worldview is the dimension of value, and if what constitutes religious oppression is the imposition of a dogmatic system of value, then clearly what philosophy must originate, what philosophy must claim as peculiarly its own, is a positive, constructive [erratum corrected] discipline of value theory.
Whether philosophy is equal to this is not an abstract puzzle for a distracted few; for philosophy itself is more than just a tradition, a training, or any peculiar doctrine: it is what any human being does, in however inarticulate a manner, when reflection gives rise to fundamental questions about our very existence and purpose in life. Nor is such reflection often idle curiosity: I suspect that most come to it, not through the traditional awe and wonder, but out of the perplexity and pain that inevitably disillusion us with the innocent confidence in the world we so often begin life by having. And so for me these pages represent not so much something done for philosophy as for my own solitary unhappiness with the blank mystery, the cruel gods, the tragic good intentions, and the bittersweet beauty that I find in the world. Out of these feelings I trust that I will not be, at the least, complacent. Whether others will share this motivation, I cannot say. One need not look for a way when one does not feel that the way has been lost: just as in Socratic philosophy the beginning is in the self-discovery of doubt and ignorance.
The title of the dissertation calls for some explanation. The term "transcendent function" has been borrowed from Jung, who speaks of it as the relation between consciousness and the unconscious, where the latter introduces novel contents into the former [1]. Here the question is also of novel contents introduced into consciousness, whether we say it is from the unconscious, from Being, or from positive transcendence (as this will be defined). By the "origin of value" in this transcendent function, we are looking at the origin in time of two things, first of value as an objective presence in immediate knowledge, which is an occasion or manifestation of positive transcendence, and second of value as our awareness and understanding of the former. The special technical meanings of all these terms, and their theoretical contexts, will of course be set forth in the text. "Origin" also will mean first the place of origin, i.e. the ontological ground which is the source and basis of the value, and second the occasion of origin, i.e. the circumstances which effect the presence, in immediate knowledge, of value in time. Naturally, "transcendent function" also suggests the Platonic relation between Being and Becoming, or the Kantian between noumena and phenomena, both of which are important antecedents for this theory.
I would like to acknowledge my debt to Dr. G. Douglas Browning for his great patience and forbearance in supervising this dissertation. Without those qualities, together with his ultimate sympathy, the natural growth of the systematic idea would not have been possible. My thanks are also due to Dr. Robert Kane for his criticisms and suggestions when they were most needed and to Dr. James Bieri for encouraging words at a time when they were the most needed and welcome. Patience, too, I must credit to my parents, who can only have entertained the most grave doubts about the odd and unprofitable profession that their son chose. Their personal support has always made it possible for me to devote my attention to these things.
Further, and less direct, acknowledgements must be made to the Leonard Nelson Foundation and L.H. Grunebaum, whose efforts at publishing Nelson in this country first brought him to my attention. It is a great tribute to Nelson that the personal devotion to his memory of his students should have resulted in the perpetuation of his enterprise in the Foundation, the Philosophisch-Politischen Akademie of Kassel, and the journal Ratio (as a continuation of the Abhandlungen der Fries'schen Schule). It is a great disappointment to me that the novel insights of the Friesian tradition have continued to have so little impact in contemporary philosophy.
Browning's comment on what I said in the Preface above was that referring to his "sympathy" may have been a bit of a reach. Indeed, my impression was that Browning liked philosophers like John Dewey (1859-1952), whose "Pragmatism" and leftist tendencies were non-starters for me. But then, Browning showed remarkable tolerance for my concerns with metaphysics and the whole Friesian dynamic, which I could only greatly appreciate. My favorite comment by him may be when he exclaimed to someone nearby in the Department, "This guy believes in 'Negative Transcendence'!"
The last time I visited Doug Browning was when I was driving through Austin in 2010. He seemed in good health and vigorous at the time. I returned in 2016 for my wife's American Academy of Religion (AAR) conference in San Antonio. I was up visiting friends in Austin and wanted to drop in on Browning again, but he had some kind of medical event and ended up in the hospital. I talked to his wife and was sorry to miss the chance to see them. I was briefly in contact after Browning got back from the hospital, but then things went silent. Indeed, we did not ordinary keep in touch.
The AAR again had a conference in San Antonio in 2023 and I tried calling Browning after we got in. His phone seemed to be disconnected, and I didn't have any other phone number for his wife. So all I could do was do some searches. The University of Texas had a memoriam page, and Browning's name was on it. So he seems to have passed away that very year.
I have thought about getting in touch with someone who knew him in the Philosophy Department, but I have not seen much point to it. The Wikipedia page about him has still not been updated, athough there is some other notice on the Web that he is deceased. He was not young.
PREFACE
In Memoriam
1929-2023Update: 2024
Copyright (c) 1985, 1997, 2024 Kelley L. Ross, Ph.D. All Rights Reserved