What is the literal translation of the Latin phrase 'Sub specie aeternitatis'?

The Latin phrase 'Sub specie aeternitatis' literally translates to 'under the aspect of eternity' in English. This expression is used to describe a perspective that views things from an eternal or universal standpoint.

How is 'Sub specie aeternitatis' generally understood and used in a broader sense?

Beyond its literal translation, 'Sub specie aeternitatis' is commonly used to refer to an objective point of view, or a theoretically possible alternative perspective, that considers something universally and eternally true, without being influenced by temporary aspects of reality.

Which philosopher is primarily associated with the concept of 'Sub specie aeternitatis'?

The concept of 'Sub specie aeternitatis' is primarily associated with Baruch Spinoza, who used this honorific expression to denote what he considered universally and eternally true.

How did Spinoza apply the 'eternal' perspective in his work, *Ethics*?

In Part V, Prop. XXIII, Scholium of his *Ethics*, Spinoza applied Euclid's geometric method to philosophical inquiry. He began by examining God and nature, then moved to human emotions and intellect, aiming to achieve an understanding of moral philosophy from an eternal perspective.

What was Spinoza's objective in proceeding 'sub specie aeternitatis' in his *Ethics*?

Spinoza's objective in proceeding 'sub specie aeternitatis' was to develop an ethical theory that possessed the same precision and rigor as Euclid's *Elements*, by viewing things from a timeless and universal standpoint.

How did Spinoza's methodological approach, using 'sub specie aeternitatis', contrast with Aristotle's philosophy?

Spinoza's method, which deliberately discarded the distinction between what is 'better known to us' and what is 'better known in themselves' (or 'first for us' and 'first by nature'), contrasted with Aristotle's methodological differentiations in his philosophy of human affairs and natural philosophy. Aristotle's approach acknowledged different starting points for knowledge, whereas Spinoza sought a unified, eternal perspective.

What did David Benatar illustrate regarding perspectives on life's meaning in *The Human Predicament*?

David Benatar, in his book *The Human Predicament*, presented a chart illustrating the scale of perspectives from which life's meaning, or lack thereof, can be assessed. This chart visually represents how different viewpoints, including the eternal one, influence our understanding of existence.

According to Thomas Nagel in *The Absurd*, what unique human capacity relates to viewing life 'sub specie aeternitatis'?

Thomas Nagel, in *The Absurd*, stated that humans possess a special capacity to step back and survey themselves and their lives. He noted that while not escaping their specific position, they can view it 'sub specie aeternitatis', a perspective he described as both sobering and comical.

How did Stephen Halliwell describe Aristotle's early view of life 'sub specie aeternitatis'?

Stephen Halliwell noted that in his early work, *Protrepticus*, Aristotle adopted a Platonizing judgment. From a 'sub specie aeternitatis' viewpoint, everything considered important in human life was deemed a 'laughing-stock' and worthless.

What connection did Ludwig Wittgenstein draw between art, ethics, and 'sub specie aeternitatis' in his *Notebooks 1914-1916*?

In his *Notebooks 1914-1916*, Ludwig Wittgenstein asserted that the work of art is an object seen 'sub specie aeternitatis', and similarly, the good life is the world viewed 'sub specie aeternitatis'. He identified this as the fundamental connection between art and ethics.

How did Wittgenstein further elaborate on viewing the world 'sub specie aeterni' in his *Tractatus Logico-Philosophicus*?

In his *Tractatus Logico-Philosophicus*, Wittgenstein explained that to view the world 'sub specie aeterni' is to perceive it as a whole, specifically a limited whole. He connected this feeling of the world as a limited whole to the mystical experience.

What did Viktor E. Frankl state about humanity's relationship with the future and 'sub specie aeternitatis' in *Man's Search for Meaning*?

Viktor E. Frankl, in *Man's Search for Meaning*, highlighted a unique characteristic of humanity: that people can only truly live by looking to the future, which he described as living 'sub specie aeternitatis'.

What was Dietrich Bonhoeffer's perspective on ethical decisions when considered 'sub specie aeternitatis'?

Dietrich Bonhoeffer believed that the content of ethical problems cannot be discussed in a purely Christian light, as generally valid principles do not exist due to the unexpected decisions each moment in God's sight can bring. He concluded that in ethical decisions, a person must consider their action 'sub specie aeternitatis', and then, regardless of the outcome, it will proceed rightly.

How did Evelyn Waugh describe the character Gilbert Pinfold's view of the world in *The Ordeal of Gilbert Pinfold*?

In *The Ordeal of Gilbert Pinfold*, Evelyn Waugh depicted Pinfold as someone who wished no one ill but viewed the world 'sub specie aeternitatis', finding it flat like a map, except when personal annoyance frequently interfered.

What did John Rawls suggest about seeing one's place in society from the perspective of 'sub specie aeternitatis' in *A Theory of Justice*?

In the concluding paragraph of *A Theory of Justice*, John Rawls proposed that to understand one's place in society from a particular position is to see it 'sub specie aeternitatis'. This implies regarding the human situation not only from all social viewpoints but also from all temporal perspectives.

What reservation did Bernard Williams express about viewing the world 'sub specie aeternitatis'?

Bernard Williams, in *Utilitarianism: For and Against*, noted that while philosophers often urge people to view the world 'sub specie aeternitatis', he believed that for most human purposes, this is not a beneficial perspective to adopt.

What analogy did Luciano Floridi use when discussing science 'sub specie aeternitatis' in *The Philosophy of Information*?

Luciano Floridi, in *The Philosophy of Information*, used an analogy to describe science 'sub specie aeternitatis', stating that science is still in its puberty, and therefore, some 'hiccups' are not necessarily indicative of any serious underlying sickness.

What critique did Michael Oakeshott offer regarding history's attempt to organize the world 'sub specie aeternitatis'?

Michael Oakeshott, in *Historical Experience*, critiqued history's pretense of organizing and elucidating the real world of experience 'sub specie aeternitatis'. He argued that history only succeeds in organizing it 'sub specie praeteritorum', which means 'under the aspect of past things', suggesting a limitation to historical perspective.

How did Carl Jung suggest that our inward vision and man's appearance 'sub specie aeternitatis' can be expressed?

Carl Jung, in *Memories, Dreams, Reflections*, proposed that what we perceive ourselves to be inwardly, and how man appears 'sub specie aeternitatis', can only be adequately expressed through the medium of myth.

What was the function of the 'SSA machine' in Philip K. Dick's novel *Galactic Pot-Healer*?

In Philip K. Dick's *Galactic Pot-Healer*, the 'SSA machine' stood for 'sub specie aeternitatis', meaning something seen outside of time. This computer-based mechanism, attached to brains, stored immense data to extrapolate probabilities about individuals' futures, such as in marriage, rather than being precognitive.

How did Ludwig von Mises address criticisms of economists regarding capitalism when viewed 'sub specie aeternitatis'?

Ludwig von Mises, in *Human Action: A Treatise on Economics*, discussed the criticism that economists disregard history and view capitalism as an eternal pattern. Critics argued that capitalism is a passing phenomenon 'sub specie aeternitatis'. Von Mises dismissed these criticisms as spurious, implying that such a view misrepresents economic analysis.

What did Tomáš Garrigue Masaryk connect to immortality and 'sub specie aeternitatis' in *Talks with T.G. Masaryk*?

Tomáš Garrigue Masaryk, in *Talks with T.G. Masaryk*, connected immortality not just to life after death, but to the richness and value of human life and the soul in the present. He stated that a truly and fully human life is lived 'sub specie aeternitatis', and this experience depends on how we live and what we strive for.

According to Masaryk, what is the true foundation of democracy in relation to the eternal soul?

Masaryk argued that the existence of the soul is the true foundation of democracy. He believed that the eternal cannot be indifferent to the eternal, and that immortal beings are equal, which gives charity a metaphysical sense.

How did Rebecca Goldstein interpret Spinoza's idea of living 'sub specie aeternitatis' in *Plato at the Googleplex*?

Rebecca Goldstein, in *Plato at the Googleplex*, interpreted Spinoza's idea of living 'sub specie aeternitatis' as achieving immortality by allowing one's self to be rationalized by sublime ontological rationality. This involves ordering one's thinking, desires, and actions in accordance with the perfect proportions of the cosmos, thereby expanding finitude to encompass as much infinity as possible.

How does the *Stanford Encyclopedia of Philosophy* explain Spinoza's concept of an 'adequate idea' in relation to 'sub specie aeternitatis'?

The *Stanford Encyclopedia of Philosophy* explains that for Spinoza, sense experience alone cannot provide the information of an adequate idea, as senses present things from a specific perspective in time. An adequate idea, however, reveals how a thing necessarily follows from God's attributes, presenting it in its 'eternal' aspects, or 'sub specie aeternitatis', without any temporal relation.

What role does 'Reason' play in perceiving things 'sub specie aeternitatis' according to Spinoza, as cited by the *Stanford Encyclopedia of Philosophy*?

According to the *Stanford Encyclopedia of Philosophy*, Spinoza believed it is in the nature of Reason to regard things as necessary, not contingent, and to perceive this necessity truly, as it exists in God's eternal nature. Therefore, Reason inherently regards things 'under this species of eternity'.

What is the 'third kind of knowledge' that grasps things 'sub specie aeternitatis' in Spinoza's philosophy?

In Spinoza's philosophy, the 'third kind of knowledge' is intuition. It takes what is understood by Reason and comprehends it in a single, immediate act of the mind, thereby grasping things in their eternal aspect.

What point did J. L. Austin make about the nature of language and prediction in his discussion of human knowledge?

Austin argued against the idea that language, particularly language about real things, is always 'predictive' in a way that the future can prove it wrong. He suggested that if an unexpected event occurs, we don't necessarily admit we were wrong, but rather 'revise our ideas' about the thing in question, highlighting the limits of our descriptive certainty.

What alternative perspective to 'sub specie aeternitatis' did Julian Huxley suggest?

Julian Huxley suggested an alternative perspective to 'sub specie aeternitatis', proposing to view things 'in the light of evolution' or 'sub specie evolutionis'. He aimed to rethink human life from an evolutionary standpoint rather than an eternal one.

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The Core Concept

Latin Roots and Meaning

The phrase Sub specie aeternitatis, originating from Latin, translates to "under the aspect of eternity." It denotes a perspective that considers what is universally and eternally true, detached from any temporal or transient facets of reality. More broadly, it refers to an objective or theoretically alternative point of view, transcending individual biases and immediate circumstances.

Universal Truths

At its heart, this concept invites us to consider phenomena not merely as they appear in a specific time and place, but as they exist within the grand, unchanging framework of eternity. This involves abstracting from the particularities of individual experience to grasp fundamental, enduring truths that are independent of human perception or historical context.

An Objective Stance

Adopting a sub specie aeternitatis viewpoint means striving for an objective understanding, one that is uncolored by personal emotions, societal norms, or the limitations of a finite lifespan. It encourages a detachment that allows for a broader, more profound comprehension of existence, revealing patterns and principles that remain constant across all temporal dimensions.

Spinoza's Foundation

The Ethics and Euclidean Method

Baruch Spinoza is widely credited with popularizing the phrase sub specie aeternitatis, particularly in his seminal work, Ethics (Part V, Prop. XXIII, Scholium). Spinoza employed a rigorous, almost mathematical, approach, applying Euclid's geometric method to philosophical inquiry. He began with fundamental concepts of God and nature, systematically progressing to human emotions and intellect, ultimately aiming to construct a precise moral philosophy.

Precision in Philosophy

Spinoza's ambition was to develop an ethical theory with the same logical coherence and undeniable precision as Euclid's Elements. By proceeding sub specie aeternitatis, he sought to eliminate subjective interpretations and transient observations, grounding his ethical framework in immutable, eternal truths derivable through reason alone.

Contrast with Aristotle

This methodological choice stands in stark contrast to Aristotle's approach, particularly in his "philosophy of human affairs" and natural philosophy. Aristotle distinguished between what is "better known to us" (or "first for us") and what is "better known in themselves" (or "first by nature"). Spinoza, along with other modern philosophers, deliberately discarded this distinction, asserting that true understanding comes from apprehending things in their inherent, eternal necessity, rather than from our limited, human-centric perspective.

Reason and Intuition

For Spinoza, sense experience provides only temporal, perspectival information. An "adequate idea," however, reveals how a thing necessarily follows from God's attributes, presenting it in its "eternal" aspects—sub specie aeternitatis—unbound by time. The highest form of knowledge, intuition, then grasps this eternal necessity in a single, unified act of the mind.

Philosophical Voices

Thomas Nagel: The Absurd

In "The Absurd," Thomas Nagel posits that humans possess a unique capacity to step back and survey their lives sub specie aeternitatis. This perspective, he argues, is simultaneously "sobering and comical." If, from this eternal viewpoint, nothing ultimately matters, then even that realization itself does not matter, allowing us to approach our absurd lives with irony rather than despair or heroism.

Ludwig Wittgenstein: Art & Ethics

Ludwig Wittgenstein, in his Notebooks 1914-1916, connects art and ethics through this lens: "The work of art is the object seen sub specie aeternitatis; and the good life is the world seen sub specie aeternitatis." Later, in Tractatus Logico-Philosophicus, he states, "To view the world sub specie aeterni is to view it as a whole—a limited whole. Feeling the world as a limited whole—it is this that is mystical."

Viktor Frankl: Future & Meaning

Viktor E. Frankl, in Man's Search for Meaning, highlights the human condition: "It is a peculiarity of man that he can only live by looking to the future—sub specie aeternitatis." This suggests that our capacity for hope and purpose is intrinsically linked to a perspective that transcends immediate temporal constraints.

John Rawls: Justice

In the concluding paragraph of A Theory of Justice, John Rawls asserts that to understand our place in society from the "original position" is to see it sub specie aeternitatis. This means regarding the human situation not only from all social viewpoints but also from all temporal perspectives, aiming for principles of justice that are universally applicable and enduring.

Carl Jung: Myth & Inward Vision

Carl Jung, in Memories, Dreams, Reflections, connects the eternal perspective to the realm of myth: "What we are to our inward vision, and what man appears to be sub specie aeternitatis, can only be expressed by way of myth." This implies that the deepest truths of human existence, when viewed eternally, find their expression in archetypal narratives.

Dietrich Bonhoeffer: Ethics

Dietrich Bonhoeffer, a theologian and ethicist, wrote that "in ethical decisions a man must consider his action sub specie aeternitatis and then, no matter how it proceeds, it will proceed rightly." This emphasizes a profound moral responsibility rooted in an eternal, divine perspective, guiding actions beyond immediate consequences.

Diverse Interpretations

History's Gaze

Christopher Dawson, in The Christian View of History, describes Christian history as a "vision of history sub specie aeternitatis," interpreting time and human events in the light of divine revelation. This perspective renders Christian history "apocalyptic," serving as a theological alternative to secular philosophies of history.

Conversely, Michael Oakeshott, in Historical Experience, critiques history's ambition, stating it "pretending to organize and elucidate the real world of experience sub specie aeternitatis, history succeeds only in organizing it sub specie praeteritorum" (under the aspect of the past). This suggests a limitation in history's ability to truly grasp the eternal.

Societal Structures

Peter L. Berger, in The Sacred Canopy, argues that institutions and the roles representing them can be "relativized and thus humanized when viewed sub specie aeternitatis." This perspective allows for a critical distance from societal constructs, revealing their contingent nature against an eternal backdrop.

Economic Evolution

Ludwig von Mises, in Human Action: A Treatise on Economics, addresses critics who claim economists disregard history by viewing capitalism sub specie aeternitatis as an eternal pattern. Mises refutes this, engaging with the idea that capitalism might be seen as a "passing phenomenon, an ephemeral stage of historical evolution."

The Human Predicament

David Benatar, in The Human Predicament, utilizes the concept to frame the scale of perspectives from which life's meaning can be judged. His work implicitly challenges the inherent value of human existence when viewed from such a detached, eternal vantage point.

Beyond the Classical

Philip K. Dick: Sci-Fi Vision

In a fascinating twist, Philip K. Dick's novel Galactic Pot-Healer introduces an "SSA machine" (Sub Specie Aeternitatis). This device, a sophisticated computer, attaches to brains and rapidly synthesizes immense quantities of data to extrapolate probabilities of future outcomes, such as a marriage. Dick clarifies that it is not precognitive, but rather sees "outside of time" by analyzing data from an eternal perspective.

J. L. Austin: Linguistic Play

The philosopher of language J. L. Austin playfully puns on the expression, introducing sub specie humanitatis to discuss the inherent fallibility of human knowledge. He argues that while we strive for certainty, our understanding is always subject to revision. If a "real goldfinch" were to do something "outrageous," we wouldn't say we were wrong, but rather that our ideas about goldfinches need revision, highlighting the limits of human perception even when striving for objective truth.

Julian Huxley: Evolutionary Lens

Julian Huxley proposed an alternative perspective: "in the light of evolution," or sub specie evolutionis. He suggested that just as medieval theology urged viewing life sub specie aeternitatis, he aimed to rethink it through the lens of evolutionary biology. This offers a scientific, rather than purely metaphysical, framework for understanding existence across vast timescales.

Luciano Floridi: Information Age

Luciano Floridi, in The Philosophy of Information, applies the concept to the development of science itself. He suggests that "sub specie aeternitatis, science is still in its puberty, when some hiccups are not necessarily evidence of any serious sickness." This provides a long-term, forgiving view of scientific progress, acknowledging its nascent stage in the grand scheme of knowledge.

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References

Philosophical Dictionary: "sub specie aeternitatis".

Thomas Nagel. "The Absurd". The Journal of Philosophy. Vol. 68. No. 20. Sixty-Eighth Annual Meeting of the American Philosophical Association Eastern Division (Oct. 21, 1971). pp. 716â727. Journal of Philosophy, Inc.

Greek laughter: a study of cultural psychology from Homer to early Christianity by Stephen Halliwell. 2008. p. 309.

Notebooks 1914-1916 by Ludwig Wittgenstein, translated by G. E. M. Anscombe 1961. Oxford: Blackwell [83e].

Man's Search for Meaning by Viktor E. Frankl. 1946. p. 94.

A Theory of Justice by John Rawls. 2005. Harvard University Press, p. 587

Utilitarianism: For and Against by Bernard Williams. Cambridge University Press, 1973.

The Sacred Canopy by Peter L. Berger. 1990. Anchor Books, p. 99

"The Philosophy of information" by Luciano Floridi. 2011. Oxford University Press, p. 345

Dynamics of World History by Christopher Dawson. ISI Books. 2002. p. 248

Experience and its Modes by Michael Oakeshott. Digital printing. 2002. p. 147

A full list of references for this article are available at the Sub specie aeternitatis Wikipedia page

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The Eternal Lens

💡 Dive in with Flashcard Learning! 💡

The Core Concept 💡

📜 Latin Roots and Meaning

🌐 Universal Truths

🔭 An Objective Stance

Spinoza's Foundation 🏛️

📖 The Ethics and Euclidean Method

📐 Precision in Philosophy

↔️ Contrast with Aristotle

🧠 Reason and Intuition

Philosophical Voices 🗣️

🎭 Thomas Nagel: The Absurd

🎨 Ludwig Wittgenstein: Art & Ethics

⏳ Viktor Frankl: Future & Meaning

⚖️ John Rawls: Justice

🌌 Carl Jung: Myth & Inward Vision

✝️ Dietrich Bonhoeffer: Ethics

Diverse Interpretations 🔍

📜 History's Gaze

🌍 Societal Structures

📈 Economic Evolution

🤔 The Human Predicament

Beyond the Classical 🚀

🤖 Philip K. Dick: Sci-Fi Vision

🗣️ J. L. Austin: Linguistic Play

🌿 Julian Huxley: Evolutionary Lens

💻 Luciano Floridi: Information Age

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References

📜 References

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📜 Important Notice

Dive in with Flashcard Learning!

The Core Concept

Latin Roots and Meaning

Universal Truths

An Objective Stance

Spinoza's Foundation

The Ethics and Euclidean Method

Precision in Philosophy

Contrast with Aristotle

Reason and Intuition

Philosophical Voices

Thomas Nagel: The Absurd

Ludwig Wittgenstein: Art & Ethics

Viktor Frankl: Future & Meaning

John Rawls: Justice

Carl Jung: Myth & Inward Vision

Dietrich Bonhoeffer: Ethics

Diverse Interpretations

History's Gaze

Societal Structures

Economic Evolution

The Human Predicament

Beyond the Classical

Philip K. Dick: Sci-Fi Vision

J. L. Austin: Linguistic Play

Julian Huxley: Evolutionary Lens

Luciano Floridi: Information Age

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Disclaimer

Important Notice