E-LOGOS – Electronic Journal for Philosophy 2015, Vol. 22(2) 71–79 ISSN 1211-0442 (DOI: 10.18267/j.e-logos.424), Peer-reviewed article Journal homepage: e-logos.vse.cz Aristotle’s Views on Religion and his Idea of Secularism Anna Makolkin1 Abstrakt: The purpose of this article to tackle the current real danger of cultural vandalism, posed by radical Islam and the overall resurgence of the Religious in the modern notionally secular societies. The method of analysis used is Aristotle’s semiotic theory, his classification of signs (false, belief-causing and knowledge-producing ones), and his idea of secularism as a prerequisite of civilized society. Keywords: false, true, belief-causing and true signs, cultural detour, cultural foundation, cultural vandalism, cultural shift, cultural map of orientation, disorientation instrument, control, barbarism. 1 University of Toronto, 563 Spadina Crescent, Toronto, Ontario M5S 2J7, Canada, [email protected] Volume 22 | Number 02 | 2015 E-LOGOS – ELECTRONIC JOURNAL FOR PHILOSOPHY 71 Man is the measure of all things Hesiod Introduction The towering figure of Aristotle (384-322 BC) still stands firmly and impressively in the history of human ideas and in the collective human memory of all civilized people. Despite the numerous scientific discoveries, technological inventions and the overall widening of human knowledge about the world, paradoxically, this ancient sage still could be our mentor, the confident guide for the all-knowing and arrogant modernity as far as philosophy, purpose of Being, and ethics in human private and public relations are concerned. Despite the present heights of the technological inventions, progress in all sciences, both natural and exact, nearly 2 000 years after Aristotle, the navigating logic of humanity is still s rather flawed, and numerous existential problems still remain unresolved, particularly those in the realm of religion. Observing the current religious renaissance and battles in the name of religion, one invariably turns to Aristotle for clarity and wisdom. 1. Why did Aristotle dismiss the Original Sacred Mythology? To embark on the study of cosmos and primitive for that time ancient science, Aristotle first cleared the analytical space from the obscurantist doctrines of the ancients and, most importantly, from the religious mythology that had the tyrannical hold on Reason and posed an obstacle to Inquiry. In this respect, he was not a pioneer— a century before him, the pagan Greek martyr Protagoras (483- 410 BC) had been banished from Athens, with his books burnt publicly, solely for his refusal to accept the divine origins of the universe. Protagoras uttered the blasphemous lines in the presence of around 30 000 gods invented and worshiped by the Greeks, “ I am unable to arrive at a knowledge whether there are any gods” (1988:231). His contemporaries could not accept this idea, gods had been ruling their lives and were at the root of their collective consciousness. However, some wise men of antiquity dared to question the dogmatism of their tribe and the authority of their priests. “All men desire understanding. This is gift of humans, who, unlike animals, live not only by experience, but by art and judgement,” proclaimed the Macedonian sage in his immortal Metaphysics (1966: 12) Aristotle’s views challenged the accepted tyrannical anti-cosmology that locked homo sapiens in the prison of dogma, myth and false perception, leaving Reason dormant. The wondrous mysterious nature, the beautiful Cosmos— all demanded Inquiry, and Aristotle widely reopened the door to the unhindered investigation. He defended the right to know while accepting the fact that “some people believe in the existence of gods,” but wise men, in his view, should be allowed not to believe” (On the Heavens, 1988, vol.1:450). Aristotle condemned blind belief, caused by the unquestioning mind and docility, unworthy of human beings who were born to think. The respect for man and his innate intelligence sustained Aristotle’s challenging stand against the stagnant tradition and cult of the Divine, holding back human inquiry and advancement. 2. Analytical Platform for Secularism Aristotle’s fundamental arguments for secularism and scientific inquiry had emerged in the presence of the grand pantheon of 30 000 gods and highly oppressive theological pluralism. Unlike his predecessor Protagoras, who openly and defiantly doubted the religious mythology 72 E-LOGOS – ELECTRONIC JOURNAL FOR PHILOSOPHY Volume 22 | Number 02 | 2015 and the divine explanations of the natural surroundings, Aristotle patiently developed his own analytical platform which he subtly expressed throughout the entire corpus of his works. He came to it via the seldom mentioned semiotic theory. In his less read and studied Rhetoric to Alexander, Aristotle wrote the following profound lines: One sign causes Belief, another Knowledge” ( 1984, vol.2: 2287). This was his formula of the entire cultural production which included history, science, pseudoscience, divine mythology, politics and economics. There is not a single area of human activity, public or private that is not governed by this principal dichotomy, covering all basic concepts of Fact and Fiction. The idea of falsehood of religious beliefs or the dogmatic predominant world view came out of this grounding conceptual base. The idea of a belief-producing sign, elegantly covering the etiology of all human misconceptions, subtly contained the critique of the reductionist myth and false explanation of the mysterious Cosmos. Aristotle, a physician, discovered the etiology of religion amidst all other harmful dominant false signs, precluding human reason from natural functioning. He exposed the obscurantist essence of religion, standing in a way of human exploration of Cosmos and oneself, and limiting the innate human impulse to know and exercise one’s reason. He confronted the predominant cultural ethos and the religious institutions with the logic of his invincible semiosis and classification of signs. His critique of the sacred mythology was not obvious and remained undetected by the priests and most of the society. 3. Aristotle’s Definition of Religion Aristotle subtly denounced religion, having defined it as a false sign that people are entitled to produce on their will or by tradition, but also have a right to disregard. Arguing for secularism and free inquiry, he appeals to the sense of “ancient modernity”, i.e. his contemporaries whom he is asking to see the temporal gap between the time of early civilization and contemporary to him culture of 400-300 BC. Aristotle engages his contemporaries into the historical gaze and analysis of their own culture. In his essay “the Heavens,” he wrote, for example, “The ancients gave the Gods the heaven or upper place” ( 1984, vol. I: 470). Here, he asked his audience to see the difference between the antiquated perceptions, the ancient view of the world, i.e long before the 350-380 BC, and that of his contemporaries. Aristotle invites to chart the map of advancement in the construction of knowledge through the ages, appealing to the temporal ego of his contemporaries who should strive for new ideas, new discoveries, new vision of the world. In his treatise, “On the Universe,” Aristotle stated: The old explanations which we have inherited from our fathers, is that all things are from God and were framed by God (1984, vol . I: 635). He hints here that the sons have to question the ideas of his fathers who were not always right. Unhappy with the word of the fathers, Aristotle asks to question their authority, arguing that “Nature is mysterious though not divine” ( “ On Divination in Sleep,” 1984, vol .I :737). Aristotle indirectly defines religion as an obscurantist idea of the fathers, the legacy of the Volume 22 | Number 02 | 2015 E-LOGOS – ELECTRONIC JOURNAL FOR PHILOSOPHY 73 cultural past to be re-constructed and revised in the name of human advancement, progress in which he believes. 4. Causes of Religion Aristotle removed the crown of solemnity and sacredness from the traditional divine mythology with his “semiotic knife”. Interested in the causes, he treated the centuries-old universe of false signs as malignant cultural space to be approached logically and analytically. In his view, the traditional worship of the unknown invisible and unverifiable deity may have started at the harvest time when grateful crop gatherers wished to express their gratitude for the bounty received. The ancient man was grateful but not curious. Curiosity and with it, eventually, science came much later. The initial desire to survive, live and celebrate life, the joy of Being and communion with others and with Nature, the instinct for carnival and feast— all were part and parcel of the ancient proto-religious rituals. It is interesting that Aristotle in his works never dwells on fear of gods and their power, this apparently, was a much later, modern explanation. Aristotle’s forefathers were happy creatures, joyful rather than fearful, seeking entertainment, companionship and joy, and the proto- religious worship provided precisely that. In his Nicomachean Ethics, Aristotle alluded to the essence of the ancient proto-religious worship as a form of ordinary natural conviviality,” offering sacrifices and arranging honors to the gods while providing pleasant relaxations” (1984, vol. I-1835). Aristotle, a physician, finds a therapeutic effect in the rituals, a form of necessary rest and relaxation in the proto-religious ritual, a diversion from