Byron Williston

In lieu of an abstract, here is a brief excerpt of the content:Descartes on Love and/as ErrorByron WillistonBut if this medicine, love, which cures all sorrow With more, not only be no quintessence, But mixed of all stuffs, paining soul, or sense, And of the sun his working vigour borrow, Love’s not so pure, and abstract, as they use To say, which have no mistress but their Muse, But as all else, being elemented too, Love sometimes would contemplate, sometimes do.1One of philosophy’s most enduring questions is inspired by Plato’s Euthyphro: do we love something because it is lovable, or is it lovable because we love it?2 Perhaps nowhere is this problem more intractable than in Descartes’s theory of love. In his view love is the concrete attempt on the part of humans to develop an ethical reciprocity which ideally fulfils the need both to discover and to create value. The strict disjunction of the Platonic question is to this extent somewhat misleading because Descartes is genuinely challenged by the respective demands of both sides of the question. It would therefore be a mistake to fasten on one side of this distinction to the utter exclusion of the other.But the temptation to do precisely this with Descartes is strong indeed. This is a temptation which extends even to ethical matters, in which Descartes seems loathe to subordinate the search for certainty to merely contingent practical demands. In addressing the problem of moral weakness he writes, for [End Page 429] example, that “the strength of the soul is inadequate without knowledge of the truth.”3 The call to live in the light of certain truths—moral or otherwise—is so persistent a theme for him that the burden of proof would seem to be on those who want to claim that this is nevertheless not so in certain areas. The bulk of this paper is thus devoted to showing that, despite some appearances, Descartes is not concerned overmuch with the problem of attaining certainty and avoiding error in love judgments. He wants us to see love as a complex psycho-physical phenomenon which cannot be reduced to the desire to obtain true judgments about the world.To focus the discussion I examine Irving Singer’s philosophy of love as presented in The Nature of Love and especially his hermeneutic distinction between “appraisal” and “bestowal,” a distinction which maps felicitously onto the Platonic disjunction as sketched above. Singer criticizes the Cartesian theory of love as excessively “appraisive,” that is, as relying too heavily on an objective standard as guarantor of the worth of beloved objects. I maintain on the contrary that this interpretation distorts what Descartes’s texts tell us. By arguing that the will, with no necessary input from the appraising intellect, is paramount in love judgments, I show that love for Descartes is largely an imaginative means of “bestowing” value which as such does not require either the guidance or the corroboration of objective criteria. The bestowal theory warrants, rather, the free subjective creation of value. The distinction which Singer uses to criticize Descartes is thus turned to Descartes’s favor.I. Before getting to that argument, however, we need to examine the place which love as a specific passion has within the overall economy of the third notion primitive,4 that is, the union of body and soul as distinct from the treatment of these elements as mutually separate. Passions are for Descartes a species of thought. In a general sense all “perceptions” are passions of the soul. They represent the world to the will which then acts in some way on them (“action” is taken as the other species of thought). Now of these perceptions generally considered, some are caused by the external objects of the senses5 and some by the natural appetites and affections of the body.6 There are, however, those perceptions “whose effects we feel as being in the soul itself....”7 These are strictly speaking the “passions” of the soul; and despite our not always being able to locate their proximate cause,8 they may be stimulated by the [End Page 430] “fortuitous movement of the spirits,”9 by intellectual judgments, or by external...

In the Anthropocene, humanity has been forced to a self-critical reflection on its place in the natural order. A neglected tool for understanding this is the sublime. Sublime experience opens us up to encounters with ‘formless’ nature at the same time as we recognize the inevitability of imprinting our purposes on nature. In other words, it is constituted by just the sort of self-critical stance towards our place in nature that I identify as the hallmark of the Anthropocene ‘collision’ between human and earth histories.