Download The Rediscovery of Wisdom: From Here to Antiquity in Quest of Sophia
Download The Rediscovery of Wisdom: From Here to Antiquity in Quest of Sophia
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The Rediscovery of Wisdom: From Here to Antiquity in Quest of Sophia
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Review
'Many will be sympathetic to David Conway's theme, that of the loss of wisdom in our era and, more specifically, the repudiation by philosophy of its ancient goal of seeking and communicating wisdom. The Rediscovery of Wisdom is a distinctive and valuable contribution to philosophy, which deserves careful consideration.' - Anthony O'Hear, Professor of Philosophy, University of Bradford 'David Conway has taken a bold and unusual step in his book on philosophic wisdom. Briefly, what he seeks to do is to bring God back into the picture. Conway's target is the secularism and militant atheism that has, he says, become de rigeur for the western intellectual. Whether you agree with Conway's defence of philosophical theism or not, this is a thought-provoking book, likely to appeal to the reflective reader, disturbed by the prevailing secularising traditions of both empiricism and fashionable postmodernism. It deserves to be taken seriously.' - Brenda Almond, Professor of Philosophy, University of Hull 'It takes real courage and determination to attack new orthodoxies. This is what David Conway has set out to do in The Rediscovery of Wisdom. His clearly expressed argument is that philosophy has declined as it has moved away from its traditional aims of describing the ultimate nature of reality and the meaning of life. Adopting Conway's perspective we can see why so much contemporary philosophy seems trivial. The Rediscovery of Wisdom is a welcome and timely challenge. It deserves to be widely read - and thought about.' - John Haldane, Professor of Philosophy, University of St Andrews 'In The Rediscovery of Wisdom, David Conway puts forward a bold and original thesis which deserves careful consideration from all interested in the relationship between philosophy and religion.' - Professor Hyam and Cynthia Maccoby
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About the Author
David Conway is Professor of Philosophy at Middlesex University. His previous publications include A Farewell to Marx and Classical Liberalism.
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Product details
Series: From Here to Antiquity in Quest of Sophia
Paperback: 196 pages
Publisher: Palgrave Macmillan; 1st ed. 2000 edition (July 31, 2000)
Language: English
ISBN-10: 1349410950
ISBN-13: 978-1349410958
Product Dimensions:
5.5 x 0.5 x 8.5 inches
Shipping Weight: 9 ounces (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
4 customer reviews
Amazon Best Sellers Rank:
#801,741 in Books (See Top 100 in Books)
The Rediscovery of Wisdom is one of the most powerful books I have read in regards to exploring some of the most profound questions of human existence. Namely, is there a God and what is the purpose of mankind on this earth. I'm not a career philosopher or academic so David Conway's ability to break down complicated arguments into more simple terms has been very helpful. According to Viktor Frankl, author of Man's Search for Meaning, some mean are driven by a will to meaning (as opposed to a will to pleasure or will to power). Plato and Aristotle would seem to agree as they claim that the highest form of human activity is the contemplation of the Unmoved Mover, the form of good, or God as David Conway explains. If you are searching for answers to existential questions, I would recommend that you get a copy of this book.
We have dismissed wisdom like an obnoxious child, and sent it to her room. Yet we never realized we were the obnoxious ones, that "our child" only wanted to be loved. Now we are bereft of wisdom, afraid of love, and are intellects barren and sterile...
When Antony Flew announced that he had changed his mind about the God question and was no longer an atheist, he referred to David Conway’s The Rediscovery of Wisdom as one of the main factors contributing to his conversion. In his review for Philosophy, Flew confessed that “It is a long time since I read a book so illuminating, and so disturbing.†After reading it myself I understand how it made such an impact. It is a highly original, compelling treatise that provided me with much food for thought. I would recommend it to anyone with an interest in natural theology or the history of philosophy.Conway’s stated purpose is to rehabilitate a certain understanding of the nature and goal of philosophy. This understanding, which he calls the ‘classical conception of philosophy’, can be summarized in three theses (p. 3):The goal of philosophy is the acquisition of theoretical wisdom (or sophia to use the Greek term), which consists of knowledge of why the world exists and has the broad form that it does.The right answer to the above questions is that the world is the creation of a supreme, omnipotent and omniscient intelligence, i.e. God, who formed it to give rise to rational beings who could acquire knowledge of God and join Him in the contemplation of Himself, an activity the Greeks called theoria.The greatest human happiness, and the highest purpose for which we exist, is found in the contemplation of God or theoria.As Conway documents in great detail in Chapter 2, the classical conception of philosophy was taken for granted by philosophers at least since the time of Plato, and even before his time we have Xenophanes claiming that “There is one god, greatest among men and gods, in no way similar to mortals in body or in thought.†(quoted on p. 36) For various reasons many interpreters of Plato and Aristotle deny that either of them held to theism (thesis 2), so Conway spills a lot of ink arguing that Plato’s ‘form of the good’ and Aristotle’s ‘unmoved Mover’ actually describe God as opposed to some other impersonal and abstract entity. The exegetical discussion gets a bit technical, but in the end Conway makes a good case for imputing the classical conception to both thinkers, which is really the only way to make sense of the enthusiasm key Christian thinkers like Augustine and Aquinas had for Plato and Aristotle respectively. It’s hard to believe they would have drawn so extensively from their writings if their doctrines were very much at odds with Christine ones.Just by reading the three doctrines of the classical conception it is obvious that it has very few adherents among professional philosophers. Conway offers two main reasons for why this is so (pp. 3-4): 1) The great monotheistic religions all include similar doctrines in their own body of beliefs, but they are intertwined with others peculiar to each religion and all are supposed to be derived from divine revelation, not philosophical argument. When the rationality of appeals to divine revelation was questioned, so too was the truth of the doctrines of classical philosophy, guilt by association as it were. 2) Most philosophers believe that Hume and Kant demolished the key arguments for theism, the cosmological and teleological arguments, so that even considered independently of the other religious doctrines associated with it, theism (thesis 2) is no longer a live option.In Chapter 3 Conway documents continued adherence to the classical conception after Aristotle among thinkers like Plotinus, Augustine, Boethius, Moses Maimonides, Thomas Aquinas, Marsilio Ficino and Erasmus. The Copernican Revolution brought about a massive transformation of the dominant cosmology and philosophers of that period sought very self-consciously to break with past tradition, but even so Descartes, Leibniz, Newton and even Spinoza despite his heterodox conception of the divine nature all enthusiastically embraced the classical conception. Other adherents of the period include Benjamin Whichcote, Shaftesbury and Adam Smith.The demise of the classical conception really picked up speed when David Hume put pen to paper. Although he acknowledged the allure of contemplation and may even have retained a minimal theistic belief (perhaps the belief that, in Philo’s words from the Dialogues Concerning Natural Religion, “the universe, sometime, arose from something like designâ€) he is primarily remembered for his scathing attacks on the empirical arguments for God’s existence, the cosmological and teleological arguments. Kant picked up where Hume left off and even considered it his duty to demonstrate the in-demonstrability of God’s existence in order to leave room for faith. Because Conway’s purpose is not just to document the demise of the classical conception but to rehabilitate it, the rest of Chapter 3 is dedicated to responding to Hume and Kant’s criticisms of the cosmological and teleological arguments. There is not space within the scope of this review to go over the responses in detail, but I did find those responses convincing. Hume and Kant did not overturn the traditional arguments for the existence of God, so the theism described in thesis 2 is still a live option in modern philosophy.In Chapter 4 Conway turns to the relationship between the classical conception and the great monotheistic religions. Although he grants that there is a good deal of common ground between them, he considers the classical conception to be at odds with Judaism, Christianity and Islam in several key respects. The first and most important, alluded to above, is that the classical conception arrives at theism by philosophical argument, whereas the religions appeal to divine revelation. Not only that, but the classical conception actively denies that wisdom can be acquired any other way than those arguments, so an adherent to the classical conception should not at the same time be an adherent of any of the three religions. I won’t go into further detail here, except to make two points: if the only way to arrive at knowledge of God is by philosophical argument, this would seem to imply that most people who ever lived would be unable to fulfill their highest purpose. Conway also does not rely on very good sources for his critique of the reliability of the Gospels and makes several mistakes, such as that Paul was the first to teach the divine status of Jesus, whereas the emerging consensus is that such teaching preceded Paul and became widespread very early.Overall I think Conway succeeds in rehabilitating the classical conception of philosophy. His documentation of its prevalence throughout history is very thought-provoking, as it seems like the greatest thinkers throughout history have argued for some form of theism as the best explanation for why the world exists and has the form that it does. Why would that be unless the case for theism is stronger than many suppose it is today?
One of the most clear-headed books I've ever read about the goals of ancient philosophy, the idea of God, and the philosophy-religion relationship.It's an important book, but unfortunately it's hard to get hold of unless you're ready to part with $188.73 plus postage for a 175-page volume. The book is wise, but I'm not sure it's $188 worth of wise. I managed to borrow a copy through inter-library loan; my hometown library (one of the largest public libraries in the midwest) didn't own a copy, so one was found in a university library on the other side of the state.Surely this book, published in 2000, has had its run of academic sales. Macmillan or St. Martin's Press or the author, whoever controls paperback rights, should definitely pursue a paperback publication deal. Yes, it's an academic book, but it's remarkably lucid and free of cant, and it deserves a much wider audience. The right paperback publisher could help the book reach that audience. Here's hoping.
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