Sovereignty of the Good.
In the essay “Idea of Perfection” Iris Murdoch brought up an example of a mother (M) and her daughter-in-law (D). The example illustrates Murdoch’s attempt to introduce an alternative view in contrast to the modern vision of the philosophical model. An alternative view borrows the important aspects of the old model, such as transcendence of reality, where value system plays a special role. Virtues, according to Murdoch, help us to analyze our moral choices in attachment to our feelings and provide us with an alternative view of things, which can be as important as the initial view. Murdoch introduces this example of moral activity that has no outward manifestation
We all know that a first judgment might be a very unclear one. As much as the second and third one. But how do we establish what to think and feel from the alternative standpoint? How do we know that we finally achieved the right vision of the problem or the person? How do we make sure that our intentions are good and the reason is clear? [Murdoch believes that we must refer to ancients – Plato and Aristotle and their value systems.] Perhaps, that is what the modern philosophical model is lacking – guidance by values.
Mother and daughter example might be viewed as analogs to the Plato’s Cave Allegory. What we see first is the common and emotional reaction from the mother of her son’s wife/girlfriend who probably comes from a very different social background.
Speaking in Platonic terms, the mother’s initial impression of D is a phase of darkness, a natural one for human judgment. After a while (for some reason Murdoch kills or migrates D) when D is not reachable M re-evaluates her attitude towards her son’s fiancé. As time passes, an intelligent person which M is reflects on her own background and way of thinking critically and shifts the focus of her attitude toward D. What we see from her isn’t only a change of someone’s vision, but also a self-reflection and shift in a value system. Perhaps M makes a step forward toward the light, now she can see shadows of objects that are projected by fire on the cave’s wall. Over the course of time, however, "by giving careful and just attention" to D, M comes to see her as "not vulgar but refreshingly simple, not undignified but spontaneous .... and so on”. Murdoch claims that while reflecting on D in this way, M has been engaging in the moral activity, but the problem is that this cannot be said within the accepted paradigm.
Arguably, we can imagine that initially, M was in a “higher position”, at least due to her intelligence and sense of justice, according to Murdoch. M treated D nicely in spite of that initial impression. We could assume that what happened to M is a break through the darkness of the cave and now, she’s aware of sunshine, even if the light is painful for her. M does not only rely on her empirical judgment and imaginative perception of D anymore, she replaced it with more rational and reflective thoughts. “I have chosen to describe it simply in terms of the substitution of one set of normative epithets for another.” What is important here is a process of reflection on one’s own shortcomings, recognition of errors and their re-evaluation and this is exactly what the old philosophical model teaches us. When Socrates says “I only know that I know nothing” it is a motivation for the rest of us to focus our attention on the inner self, personal value system and break through what is seems real to what really is, i.e. being morally active.
The mother and daughter argument serves as an illustration for a bigger picture, namely, the Idea of Perfection itself; “the presence of this idea which demands an analysis of mental concepts which is different from the genetic one” (The Sovereignty of Good, p. 23). According to Murdoch, seeing a certain path is necessary for a real moral action. That is why will and reason act along, carefully attaining reality, as it was done by M.
Murdoch’s essay on The Idea of Perfection no question is a deeper, more well-though and operates with clearer and well-established moral epithets than Wolf’s. Wolf argues that meaning in life is best understood in terms of Fitting Fulfillment. Accordingly, “meaning in life arises when subjective attraction meets objective attractiveness, and one is able to do something about it or with it.” There are three crucial elements: subjective attraction (i.e. love of subject/activity), objective worthiness, and active, productive engagement. “Because meaning requires us to be open and responsive to values outside ourselves, we cannot be preoccupied with ourselves. If we want to live meaningful lives, we cannot try too hard or focus too much on doing so.” A few categories that Murdoch uses the idea of perfection seemingly fit Wolf’s theory: love, good, morality, outer engagement with the world of values and their relations. They are united in their aim of demonstrating the inadequacies of the prevailing philosophical account of morality and replacing it with a new conception that includes a "moral reality external to ourselves", but each paper takes a different approach to this project.
Murdoch argues that "the central concept of morality is 'the individual' thought of as knowable by love", and connects this concept with the idea of perfection since "morality is connected with change and progress" toward "an ideal limit". Although, they are better explained than Wolfe’s examples which merely consist of descriptions. The “idea of perfection” could broaden and give life to Wolf’s conception. For example, when Murdoch explains the role of love in her moral concept, she fulfills this idea with the notion of knowledge of the other (or, I guess, it might be an object or activity applying to Wolf). It is an important and original idea that was ignored by analytical philosophy for a long time. That knowledge (as well as an understanding of the fact that there is more to know, i.e. love) allows us to love something perfectly. This notion would fulfill Wolf’s idea of love in her conception of meaning, giving a conception of “meaning” an epistemological base. It also answers a question why are we interested in a certain subject more than another or why do we prefer one object of love to the other? (which Wolf missed I thought)
Another important aspect of Murdoch’s The Idea of Perfection is the notion of “objective reality” which concerns morality itself. When Wolf speaks of objective value, she seemingly refers to the overall admiration of the value by the majority of people, Murdoch rather highlights the importance of morality of the objective value which remains from the Old philosophical model. Here we also can see disagreement between two ideas, as Murdoch argues that an unexamined life can be virtuous, and Wolf insists that one should analyze an object/activity that they love trough the Fitting Fulfillment idea. Perhaps, in this case, Murdoch would bring in the notion of broader engagement with the outer world, because her concept relies on the constant engagement, reflection, and learning. Through the prism of Murdoch’s conceptions Wolf’s conception of ‘meaning in life’ makes the reader reflect on their own life’s meaning as much as the other’s.
Murdoch argues that "the central concept of morality is 'the individual' thought of as knowable by love", and connects this connects this idea with the notion of perfection because "morality is connected with change and progress" toward "an ideal limit". Further Murdoch applies her conception of morality to the idea of freedom. According to Murdoch's view of morality as loving attention to reality (displayed in the example of M and D), freedom comes from increasing knowledge of reality, which allows the individual to see clearly.
With clear vision (I do not think she implies a perfect conception of clarity or attention, since she seems to be very conscious of human limitations, and perfection existing as an unattainable ideal) one won’t be distracted by own prejudices, biases and would be able to act simply in accord with reality instead of committing to a blind choice.
In the essay On God and Good Murdoch suggests that prayer is a technique for turning one's attention away from one's own egocentric desires and concerns, and seeks to explore and adapt to the world. Defines prayer as "an attention to God which is a form of love", and God as "a single perfect non-representable and necessarily real object of attention" (The Sovereignty of Good, p. 54), Murdoch believes that attention of a kind that religious person has while praying, can give a rise to grace, a form of energy that inspires the person to be virtuous. She also compares it with human experiences of falling in love and of focusing attention on "things which are valuable" (The Sovereignty of Good, p. 55). The fact of the need of virtues’ mutual description implies a form of unity of good, Murdoch claims.
In The Sovereignty of Good Over Other Concepts, Murdoch raises a question how human beings can become morally better, given what is known about human nature, things as being "naturally selfish", and that there is "no external point" to human life (The Sovereignty of Good, p.76). She also reclaims that believers’ prayer can help in the attainment of a more virtuous character and that virtue is inspired by "anything that alters consciousness in the direction of unselfishness, objectivity, and realism" (The Sovereignty of Good, p.82).
"Progressive education in the virtues" involves engaging in practices that turn our attention away from ourselves toward valuable objects in the real world (The Sovereignty of Good, p.80). Citing Plato's Phaedrus, she identifies the experience of beauty as the most accessible and the easiest to understand, attributing the "unselfing" power of beauty to nature and art. The practice of intellectual disciplines requires the same quality of outward objective attention to the particular is needed for developing and practicing virtues in ordinary human relations.
A healthy balance is necessary for inward and outward attention, I believe; what Murdoch is really saying is that we still want to pay attention to our inner selves, but not to the extreme extent, where our own problems become bigger than world’s problems. Loving engagement with the world, i.e. “attention” does turn people into better beings by eliminating selfishness. Engaging with the world, paying attention to other people (in spite the fact whether it is a drought in Tanzania or friend’s love drama) and “slight things”. Often philosophy takes a “grand approach,” masterminds often consider critical, crucial changes that are often painful for human beings, especially if done all at ones (Marx, Kant, etc.); what we really need is to change ourselves trough harmonizing and understanding an environment, other people and the world itself. It takes attention and practice, but an outcome must be rewarding.
A few months ago I had a personal struggle and all my attention was focused on it. The world turned gray and did not interest me at all. All the favorite things: philosophy, art, photography, people, and most of all, my own self-lost their attractiveness to me. After few months on a “pity train,” I considered shifting my attention towards the space I inhabit. Going for a run or hike early morning, watching birds singing, taking photographs, reading nice books, all these activities allowed my understanding of re-evaluation of a personal problem. I was the source of the initial change, not the world around me. What I needed to learn again is to only look at the world in detail (i.e. paid attention to it) without corrupting that image, which in its turn, launched self-reflection. I wasn’t blaming myself for anything anymore and actually realized that a new position that I’m in is more open to the world, and I can make something better out of it. Getting in touch with reality trough engagement with the surroundings helped me to have a more realistic picture of the situation, myself and people around me.
(d) Murdoch’s intake on art and literature is very important to me. In The Sovereignty of Good Over Other Concepts, she uses Platonic imagery in arguing that art and intellectual achievements can help training in virtues. She notes that the "notion of will as obedience to reality, an obedience which ideally teaches a position where there is no choice" is one which is familiar to artists, who do depict the world closer to reality or perhaps reflect on reality, to modify it through the art form.
As I said in class once, I’m fortunate enough to meet quite a lot of people who rejected fictional literature (and not very interested in modern or controversial art). Their main argument for it is something like: “Fiction doesn’t teach you anything, I’d rather learn about real events” and such.
In my mind the amount of effort spent on a book, installation or a painting is tremendous, but what is crucial that author’s ability to reflect on the world, actually depict it and reproduce trough the form of art by using the enormous power of imagination is incredible. I believe that learning about emotions is equally important to learn about reasons and facts. That is what makes us morally conscious about our own ideas and dreams, about other’s behavior and intentions, how it corresponds with the world and why it's constantly changing.
Fiction has its almost magical ability to change us because it is itself a source of morality and helps to establish the sense of reality. Thousands of years humans were storytellers; importantly, not all these stories carried real facts, but rather they had a point, the point that explicitly described a moral behavior or right action, often explained motivation (which, in my opinion, is one of the biggest struggles in life).
Thanks to my family, fascination with literature came to me at an early age, and it still sticks around. Moreover, it is possible to say that fiction gives an understanding of reality close to those that we experience on our own. Diving into world of fiction literature potentially could benefit the reality we live in; it only takes imagination, certain emotional sensitivity and inner notion of justice, which prevent from making a wrong conclusion (by “wrong” I mean something completely perverted from original, something that author would never think reader can find in her/his work).
I believe, good fiction reveals truth, strengths imagination, manifests beauty, expands the horizons of understanding, enhancing empathy and else what Murdoch thinks of it: “for both the collective and the individual salvation of the human race, art is doubtless more important than philosophy, and literature most important of all… art and ethics, that we must hope to generate concepts worthy, and also able, to guide and check the increasing power of science.”
