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A More Promising Approach
Mieroopâ€™s work fails to define epistemology narrowly enough, and cultural relativism is to blame. Another problem is that, unless a philosophical treatise turns up in cuneiform, any evidence of Babylonian philosophy is indirect. But Mieroopâ€™s quest for Mesopotamian philosophy is not hopeless. With superior method, we might yet uncover something of the Babyloniansâ€™ intellectual life. I propose three methods: (1) Using better-documented philosophical traditions as control variables, (2) comparing Babylonian religious and literary texts with the fragments of the Presocratics, and (3) analyzing the thematic development of Babylonian literature, insofar as it can be traced.
The first is the least ambitious method. It would use better-documented, philosophical traditions to evaluate claims about Babylonian intellectual history. The better-documented tradition would act as a control variable. Too bad Mieroop did not think of it, because this method destroys a core assumption of his thesisâ€“that any complicated thinking presupposes epistemology. So then, is there civilization with complicated thinking, even systematic philosophy, but devoid of epistemology?
Continue reading Babylonian Philosophy? Part 3
A Review ofÂ Philosophy before the Greeks: The Pursuit of Truth in Ancient Babylonia by Columbia Professor Marc van de Mieroop. (Note: This review originally ran in November 2015 atÂ The Ritter Review, a blog set up by Greg Ritter before the founding of AI. We have reason to believe that the author has read it and reached trigger-factor 5. This is what happens when you exclude all the smart people from academia. heh).
by Gregory Ritter
Like many in academia, Columbia professor Marc van de Mieroop brings up a fascinating question, then manages to bungle his answer. In Philosophy before the Greeks: The Pursuit of Truth in Ancient Babylonia he asks whether the ancient Babylonians developed epistemology. Epistemology, or â€œtheory of knowledge,â€ is the study of knowledge, or as Plato defined it, true, justified belief. It has been regarded as central to all philosophy since ancient Greece. Because they developed epistemology, the Greek philosophers have held a unique place in intellectual historyâ€”indeed, for centuries, Western scholars have considered the Greek contribution to be fundamental. If the Babylonians got to epistemology before the Greeks, intellectual history will have to be entirely rewritten. Mieroop argues that they did, that the Babylonians had a developed theory of knowledge. But no one has discovered evidence of such, despite the hundreds of thousands of cuneiform tablets discovered since the mid-nineteenth century. So Mieroopâ€™s thesis is quite ambitious. He offers several arguments in its support. The attempt is noble, but the conclusions are outrageous. This failure can only be attributed to an unimaginative method and an inexplicable ignorance of basic philosophical concepts. In these shortcomings, his work is an example of academiaâ€™s over-specialization and relativist groupthink.
Mieroopâ€™s thesis has three major defects. First, he does not understand what epistemology is. Second, he overstates his case by failing to make a qualitative distinction between the rigorous Greek search for truth and Mesopotamian pre-philosophic learning. Third, he claims to disagree with earlier scholarsâ€™ assessments, but manages to reach to the same conclusions, albeit dressed up in cultural-relativist garb. This last defect, his cultural relativism, is the cause of the first two. Relativism prevents him from recognizing that the Greeksâ€™ philosophical achievements were of higher quality. He magnifies the Babylonian intellectual achievement by a herculean effort at blurring categories, leading to his argumentâ€™s internal contradictions. Continue reading Babylonian Philosophy? Part 1