From Idealistic Studies, 5, January 1975, 59-69. This paper
complements, as it makes implicit reference to,
Deck's
“St.
Thomas Aquinas and the Language of Total Dependence,”
available elsewhere on this site.
The Itself: In-Another Pattern and
Total Dependence
John N. Deck
Suppose that
someone wishes to characterize God as the independent, the creature as the
totally dependent. Or suppose that someone wishes to work out in general
the implications of the independent vis-à-vis the totally dependent. I
take total dependence to entail (1) that B is dependent upon A, but that A
is independent of B (that there is no reciprocity, no reciprocal action),
(2) that B is dependent on nothing else than A, and (3) that there is
nothing in B which is independent of A. Are there other logical patterns
which are legitimate renderings of, or at least compatible with,
independence: total dependence?
In
a previous article,
I called attention to a pattern which I consider incompatible with the
notion of total dependence. If the creature is viewed as (a) a recipient
which receives (b) something from God, total dependence is compromised,
because the recipient-feature cannot but be viewed as somewhat “on its
own,” somewhat independent. And yet the recipient-received composition of
creatures seems a “natural” spelling out of such sentences as “the
creature receives existence from God,” apparently unimpeachable in many a
theistic context. Its historical expression can be seen in Plotinus and
St. Thomas. With regard to the latter, I argued specifically that the
essence-existence composition of creatures is inconsistent with their
total dependence on God, since the “essence” must turn out to be
uncreated.
Another apparently
“natural” way to render total dependence is by what I will call the
“itself: in-another pattern.” God, the independent,[1]
is an itself—goodness itself, unity itself, being itself. (Each of
these words has a long history, and much of Christian theology, from the
Middle Ages down to Tillich and beyond has seen “being itself” as the most
appropriate.) The being/unity/goodness of a creature is exactly that:
being/unity/goodness of or in something [the creature, the essence of the
creature, matter, space-time, etc.]. In schematic form,
X: X-in-another.
Or, spelling it out
a bit:
X:
X-in-the-other-than-X.
It is obvious that
the itself: in-another pattern posits at the outset a dual creature, a
dual dependent. Now it may be that the basic fault of the
recipient-received picture of the dependent is that it renders the
dependent dual in its relation to the independent. This is fact was agued
towards the end of the previous article. Thus it may be that an
examination of the itself: in another pattern many enable us to see, from
a new vantage point, that any dual rendering of the dependent cannot
succeed.
If it is “natural”
to view the independent as an itself, the dependent as an in-another, a
certain kind of Platonizing is natural. The itself: in another pattern
can be traced plausibly (though this is not my concern here) to passages
like the description of Beauty Itself in the Symposium. Here
Beauty Itself—itself, according-to-itself, one, eternal—simple (μονοειδές)
is contrasted to the beauties in or of other things,
beauties which are many, coming and going, etc., beauties which
“participate, in some fashion” in Beauty Itself. So if anyone wishes to
call the itself: in another pattern Platonic, he is giving it as
appropriate an historical parentage as is likely to be found. I am not
dealing here, however, with the historical Plato. I leave to one side,
among other things, the logical (adventitious?) connection in Plato among
the eternal, the one, and the itself; the temporal, the many, and
the in-another. I also leave to one side the question of what
“participation” means in Plato, and whether it may plausibly be
interpreted as, or as involving, dependence. The question raised in this
paper is not one of the interpretation of Plato, but rather whether the
for-convenience “Platonic” itself: in-another pattern is or is not
compatible with the independent: the totally dependent.
Any pattern which is
to be compatible with the independent: dependent must preserve the
polarity of the independent: dependent. Theoretically, it would not be
necessary that a pattern compatible with the independent: dependent
display the connection between them, but the Z; X-in-another
pattern does ostensibly try to do this. The connection is apparently
through the X (or X’s). By working through the implications of the
pattern, we will see that, by trying to display the connection, it loses
the polarity, and, conversely, if an attempt is made to retain the pattern
while preserving the polarity, the connection is lost.
Suppose the
connection in the strongest sense: the X’s are identical. This is not
prima facie impossible according to the formula, because while the two
expressions “X” and “X-in-another” are grossly different, it might be that
the X’s are the same, that the “second” X is unaffected, as it were, by
being in-another.
Here it might be
urged immediately that, if the X in-another is identical with X, nothing
has been gained by talking about the “another.” Two X’s have not been
established, so that the dependent: independent picture, which was
supposed to have been based on a connection through the two X’s, has not
been preserved—or as a matter of fact, has not even emerged.
This may actually be
the case, but it demands a more thorough explanation because the itself:
in-another pattern thrives on the ambiguity of the identity/nonidentity of
the “two” X’s. Or it can even be maintained that the identity of the
“two” X’s is precisely the connection between the dependent and the
independent. One thinks of such expressions as “God is not creature, but
the being of God is the being of creatures.”
Now if the
other-than-X does not affect the X which is said to be in it, does not do
anything to this X, this X remains extrinsic to it. The X which was said
to be in the other-than-X proves not to be in it, but coincides with the
simple X. The X-in-another breaks at the seam, because the unaffected X
cannot be a part with the other-than-X in a larger whole.
To explain this
last: If for the X-in-another, one part (the other-than-X) does not affect
another part (the X), in what sense can there be said to be a whole? Not
an organic whole, but only a juxtaposition. And not even this, because if
the spatial consideration (which is only a metaphor here) is abrogated, it
is seen that the other-than-X has not eve been brought up against or
applied to the X. There is simply the other-than-X and the X, with no
connection between them.
Therefore, if the X
in X-in-another is identical with X [“The being of God is the being of
creatures,” or “God is the being of creatures”], the X-in-another becomes
impossible [there is no creature]. The dependent has disappeared: the
dependent: independent polarity has not been preserved.
It is impossible to
hold, in the face of these considerations, that the independent is in any
way a part of the dependent. The notion of total dependence, as given at
the outset, would have excluded this tentative suggestion anyway, since it
was taken to includes “that there is nothing in B which is independent of
A.” But now it ·can be seen that if B as a whole depends on A, there can
be no part of B which does not depend on A (but rather is A). It would
not be clear immediately from “B as a whole depends on A” that “every part
of B depends on A.” But if an independent part of B be supposed, it is
seen that it must be unaffected by the dependent part(s), or its
independence is compromised. Now a “part” unaffected by other parts is
not a part with the other parts—it
is not in any whole with them. Thus the independent “part” of B cannot be
a part of B at all.
These considerations
show that expressions of the form “God is the X [being, unity, goodness]
of the creature” cannot be true if the “of’ is construed as “in.”[2]
Or in the X-language: the X’s cannot be identical.
These conclusions
have been reached on the basis of spelling out the itself: in-another
formula as
“X:
X-in-the-other-than-X.”
The expanded
expression’s second phrase, “X-in-the-other-than-X” has been taken as a
whole with two parts, “X” and “the-other-than-X.” Now what if itself:
in-another were to be rendered as
“X: other-than-X”?
This rendering could
be defended on the ground that, since other-than-X contains, but is not
congruent with, X, other-than-X is a possible instance of X-in-another. X
would be represented not as a part with, but as a part of
other-than-X.
The simple
other-than-X, which has presented itself here as a possible formula for
the dependent, can be shown to be a thorough-going inner contradiction. X
must be a constituent of other-than-X because “other” has no content
except “other than,” and the “than” must be completed. To say that the
“than X” is not part of the “other” is to attempt a retreat into the bare
“other,” which is the bare “not,” bare nonbeing, bare nonanything-whatsoever—which
cannot ultimately be thought or spoken. And yet the other, to be through
and through other, must be through and through other- than, through and
through other-than-X. So X must enter into the constitution of the through
and through other-than-X, and yet the through and through other-than-X is
through and through not X, and thus cannot contain X.
It might seem that
this contradictory notion could be, or even must be, accepted as the
formula for the creature. There would be the other-than-X [the creature]
and the X [God]. The dependent: independent polarity would apparently be
preserved. The connection would be effected through the X. The X would
enter into and yet not enter into, or enter into by not entering
into, the other-than-X. God would be the being of the creature by not
being the being of the creature. There are minds for whom such conundrums
have their attraction.
If we go back,
however, to the other-than-X as containing the X (even as “in a way”
containing t.he X), it can be shown that it contains nothing but the X: it
neither adds to, nor subtracts from, the X. What it appears to add to the
X is the “other than,” but this, taken in detachment from the X, would be
no more than the bare other, the bare not. Since the bare not quite simply
is not, the only content of the other-than-X is X. Suppose one
says that it subtracts from the X: it subtracts nothing from the X.
These arguments do
not automatically show that the use of the word “other” is in all cases a
mistake. What they do show is that the pure form of the other, even if
expanded to “other-than-X,” tends to disappear. And therefore that, if God
be given as the X, the creature cannot be maintained as bare other-than-X.
Now that the
“disappearing” nature of the other has been displayed, it can be seen that
the most profound fault of both formulas for the dependent,
X-in-the-other-than-X and the simple other-than-X, is not that they
provide no connection between the dependent (or one part of the dependent)
and the independent, but that they provide too thorough a connection—a
connection ,which is no longer a connection, since one of the terms (the
dependent) has simply disappeared. Either formula, when ultimately
reduced, contains no more than, and no less than, the X.
Neither formula,
then, worked when the X’s on its two sides were taken as identical. Now
for the formula
X: other-than-X,
the X’s on the two
sides pretty well have to be identical. But this does not appear at once
to be the case for X: X-in-the-other-than-X. In the God-language: “God
is/has being/unity/goodness and there is being/unity/goodness in the
creature, but this being/unity/goodness is not God (or the b/u/g of God).”
The connection
between the now-definitely-two X’s is no longer identity, and yet they
cannot be regarded as completely dissimilar, because then the connection,
which is to be effected through the X’s, would be broken. So the X in the
X-in-the-other-than-X must be regarded as different, but not completely
different. One thinks of Plotinus’ various ways of saying that only an
image of the higher is in the lower, or St. Thomas’ remark that the being
of a creature is a “similitude” of the being which is God. To work in
something of the independent: dependent theme it is likely to be regarded
as inferior to, a worsening of, or worse than, the simple X.
All of these
expressions run up against the same difficulty: that the bare other, which
simply disappears, cannot worsen or even differentiate anything. The bare
other, which might have been thought of as the basis of all difference,
turns out literally to make no difference.
At this point it
would be an obvious move to substitute for the bare other some positive
differentiator, some positive worsener (e.g., evil, matter, understood
positively). Actually the movement of thought may be more complicated, and
less clear, than one of simple substitution. It may well be that the bare
other was originally abstracted in some fashion from the positive
differentiator, and a trace of the notion of the positive differentiator
has been carried with the notion of the bare other all along, ready to
play its role when the bare other as a differentiator runs into
difficulties.
In any event, the
positive differentiator must at some point appear explicitly on the scene.
The another in the original itself: in-another pattern is seen as a
positive another.
The positive another
has emerged because of the inadequacy of the bare other to modify the X.
The positive another is represented; then, as other-than-X, but as being
in its very otherness-from-X, a force modifying the X. It modifies the X
through its own non-X resources. The positive another modifies the X
(e.g., worsening it) while the X effects the connection between the
(simple) X and the positive another by making the positive another
dependent on the (simple) X.[3]
If the attempt were
not made to allow for this reciprocal action, the X-in-another would once
again fall apart” and the positive another would appear at once as a
second independent. But even if the reciprocal action is allowed, the
positive another cannot be represented successfully as through and through
dependent, because this would be to abrogate the character by which it
modifies the X—that
is, to take away its power of modifying the X from its own resources. But
if it cannot be thoroughly dependent, it is seen as an independent, or
partially independent (!) part of the X-in-another.[4]
As such it will be subject to the strictures made above on the X as an
independent within the dependent. As was shown there, the notion of an
independent part of the totally dependent is impossible.
An obviously allied
consideration is that, if the itself: in-another pattern is to be
compatible with total independence: total dependence, the itself must be
viewed as the only independent. So it would appear that the positive
another, to do what is expected of it, must be an independent—but
it is impossible that it be an independent.
Since, however, the
bare other cannot “other” the X (cannot “establish” an
X-in-the-other-than-X, a creature distinct from God), the positive another
is still needed. It cannot be independent: can it preserve its positive
character while being thoroughly dependent?
It has appeared up
to now that the connection between the X-in-the-other-than-X and the
(simple) X is X. So here the dependence of the X-in-the-other-than-X upon
the (simple) X is effected through X. The other-than-X is dependent upon
the (simple) X through the X which is in it, modifying it. Modifying it
how? According to the pattern, making it X-ish. It is the presence of the
X “quality” in the other-than-X which makes the other-than-X dependent on
the (simple) X. Since it will not work to say that the (simple) X is in
the other-than-X, the presence of the X “quality” is taken to mean that
the other-than-X is, through this quality, like the (simple) X. For Plato,
for example, the Good is the cause of being in that being is good-like.
The notion is that the other-than-X is dependent upon the (simple) X by
being similar to the (simple) X—that
is, by being X-ish.
To make the
other-than-X thoroughly dependent, then, would mean to make it thoroughly
X-ish. But if it is thoroughly X-ish, all trace of what it was to be, the
positive another, has quite disappeared. It is simply X, it is the
(simple) X, which, for its part, was X itself, the thoroughly X-ish. Since
the positive another disappears if it is thoroughly X-ish, it cannot be
thoroughly dependent.
It may appear that
this conclusion, reached by reabsorbing the other-than-X into the (simple)
X, is too hasty. Was not the X in the X-in-the-other-than-X afl1rmed to
be the connection between the other-than-X and the (simple) X? What if the
effect of making the other-than-X thoroughly X-ish was to reabsorb it into
this X (the “second” X)? What if the second X is said to be not identical
with the first X, but like it?
Here we may observe
that the positive another has, at any rate, disappeared, and so the basic
pattern has been lost. It is no longer the positive another, which is
gone, which is said to be X-like, but rather the second X. But it is just
at this point that the pattern is likely to be introduced. The second X is
X-like, but it is not X. Why is it X-like but not X? Because, supposedly,
of the presence within it of the other-than-X!
If, however, the
other-than-X emerges again here, it is to be subjected to the same
dialectic as above, where it was amply shown that it cannot be the bare
other, or the positive another, and that it cannot be independent and it
cannot be dependent. What the present consideration shows is that if the
notion of X-like is to be used at all in the totally dependent: totally
independent situation [if the creature is to be said to be “like” God], it
cannot be interpreted as X-othered-by-another. And yet, after all this,
there might still seem to be a hope for the positive another. It will be
recalled that it had to preserve its positive character and yet be
thoroughly dependent-dependent upon the simple X. It came to grief
because, if for it to be dependent was to be X-ish, it was absorbed into
either the first or the second X.
Although the
question seems to be prejudged, let me ask: Could it be thoroughly
dependent without being thoroughly X-ish?
It has been shown
above that if the positive another depends on the (simple) X through the X
that is in it, it collapses into this X and that is the end of it. What if
it depends on the (simple) X in another way? At least two possibilities
present themselves:
1) It depends upon
some other aspect of the (simple) X.
2) It depends
directly upon the (simple) X.
“Another aspect of
the (simple) X,” which is perhaps already suspect, may be rendered more
plausible if it is put into God-talk (it can be translated back later into
X-talk). For example: “God is primarily being (or unity) [X], but he is
secondarily unity (or being), life, intelligence, etc. The being of the
creature imitates the being of God; the unity of the creature imitates the
unity of God, etc., etc.” Or: “The being (or unity) of God [X] includes
(or super-includes) unity (or being), life, intelligence, etc., etc. Now
the being of the creature imitates the being of God, the unity of the
creature imitates the unity of God, etc., etc.” These may be regarded as
Platonic-Christian ways of saying it. Or, to put it in Thomistic or
pseudo-Thomistic terms: “God is his existence [X] which is not distinct
from his essence. Now the existence of the creature depends on the
existence of God and the essence of the creature depends on the essence of
God.” (That existence may be regarded as the “act,” or senior partner
here, does not destroy the dualism of the pattern.)
Now to spell this
out in X-talk: The basic X: X-in-another pattern seems to be preserved—at
first. The X in the X-in-another depends on (imitates) the first X. The
positive another depends on (imitates) the first X, but not the X of the
first X-rather another aspect of the first X (call it Y).
The mention of
another aspect of the first X requires an expansion of the pattern, since
the “Platonic” itself was μονοειδές, “single-formed.” Two adaptions of the
pattern suggest themselves:
(1) XY: XY-in-another;
(2) XY: X-in-another
(i.e., Y) and Y-in-another (i.e., X).
In (1) a new
(second) another appears. Unless some new way were found to treat this
second another, it would have to be regarded at the present stage of the
dialectic as an imitation of some further aspect of X, Y, which would then
appear as X, Y, Z. X, Y, Z would in turn be imitated by X, Y,
Z-in-a-(third)-another, and in this way there would be an endless regress.
Formula (2) takes
the independent as containing (being?) X and Y; the dependent as
containing (being?) X in Y and Y in X.
It seems to pertain
to nothing else than the degree or kind of unity in the independent and in
the dependent. Depending on the different forces given to and and
in, the formula could be read either as that the independent is
more one than the dependent, or that the dependent is more one than the
independent.
Now if this formula
is being used to display the greater unity of the dependent or of the
independent (presumably of the independent), it must be noted that both Y
and X remain in each of its sides. That is to say, it cannot be because Y
is other than X that the dependent is said to be less one than the
independent, for in the independent also Y is other than X.
It might be urged,
however, that Y’s otherness from X admits of degrees, and that the formula
displays that Y is more other than X in the dependent than in the
independent. But here a new otherness is being introduced, the
difference in degree between the two cases. This new otherness, and
not the otherness of Y from X, is the mark of the dependent vis-à-vis the
independent. So the formula, even if it
displays the
lesser unity of the dependent, does not display this through the otherness
of Y from X (which it was trying to do). And it need scarcely be
said that the new otherness, if it is taken as a positive another,
which is the only open possibility at this stage of the dialectic, invites
an infinite regress, as above.
Suppose it is said,
however, that the otherness of Y from X is the same as the otherness of
the dependent from the independent because Y and X are dissociated (or
relatively dissociated) in the dependent and are one in the independent,
that the dissociation of Y from X constitutes the otherness of the
dependent from the independent? Here the original conditions for the Y,
the positive another in the X-in-another, have been altogether lost sight
of. The Y was to maintain its positivity because it would be dependent
upon the (simple) X through imitating another (other than X) aspect of the
(simple) X. Now if this other aspect is seen to coincide with the X, the
Y has lost its (distinct) basis. It now simply imitates the (simple) X,
and no reason has been shown why it should not coincide with the (second)
X.
This is to say that
the other-than-X in its last available form, the positive Y, has collapsed
at least into the (second) X, so that at best we are left with X: X. The
X: X-in-another pattern has not been able to maintain itself, whether the
X’s were taken as identical or as nonidentical but similar, and whether
the another was taken as the bare other or as the positive another.
Since X: X (with the
second X taken as not identical to, but similar to or an imitation of the
first X) has been left, a new inquiry is invited, an inquiry into the
compatibility of similarity/imitation with total dependence.
In God-and-creature
talk, this means that the creature cannot be represented successfully as
being/unity/goodness in another. The another must at any rate disappear;
the creature cannot be represented as dual in its respect to· the creator.
It might remain that God is being/unity/goodness while the creature is an
incomposite likeness to, or imitation of, the being/unity/goodness which
is God. But can a likeness or an imitation be incomposite?
[1] There is a
persistent philosophic tendency to misread the independent as, or replace
it by, the self-dependent. This is seen, for example, in Plotinus’
occasional expression that the one “makes himself,” in Descartes’
“causa sui,” in the designation of God as the a se, and in the
translation of Aristotle’s καθ’ αυτο as self-dependent.” For the purity
of the argument here, it is better that the itself be regarded as
the independent.
[2]
What of the
position that “of” and “in” are not synonyms? God is the X of
creatures, and nothing is being said about the X in creatures. This
could be held (a) by someone who would hold also that there is no X in
creatures. A first and decisive observation would be that these positions
could not he held consistently with the itself: in-another pattern. A
further observation (which falls outside of my immediate scope in this
paper) would be that to abandon any being, goodness or unity (any positive
characteristic) for the creature would cause one to wonder if there still
was a creature at all. “God is the X ‘of’ creatures and nothing is being
said about the X ‘in’ creatures” could be held also (b) by someone who did
not commit himself on the question of X “in” creatures. The person here
envisioned would not hold positively the itself: in-another pattern. What
he said positively would—unless
he claimed a direct knowledge of God—have
no other meaning than “God is the creator of creature.”
[3]
The notion presented here is one of present reciprocal influence. If the
positive another were to be represented as originally unaffected by the X,
then undergoing a change in which it came to be affected, it would be
obvious at once that the positive another was, at least originally, a
second independent.
[4]
The “whole” X-in-another might be viewed as a tension between the X and
the positive another. But this would mean that the X could not subdue the
positive another, that it could not make it thoroughly dependent. So the
tension would have to be regarded as one between two independents.