How Far Can We Imagine the Sun to Be?
My discussions with Eric Schliesser on the issue of a skepticism towards mathematical (and empirical observation) knowledge have continued (my recent post). Between us has raised the subject of just what Imaginary Knowledge is for Spinoza. I think that this is an important point for anyone studying Spinoza’s epistemology, and it occurs to me that the fascinating letter to Peter Balling contains some very important distinctions on this front, at least some worth posting. As I expressed to Eric in private correspondence, I take as exemplary of Imaginaray knowledge Spinoza’s thought that we imagine the Sun to be much closer to us than it actually is:
Similarly, when we look at the sun, we imagine it about 200 ft. away from us, an error that does not consist simply in this imagining, but in the fact that while imagine it in this way, we are ignorant of its true distance and the cause of this imagining– E2p35sch
For Spinoza I think, imaginary knowledge is really phenomenological experience, that is something akin to what he calls “thinking in pictures”. It is the way that we “picture” the world. And when we picture the sun as being only about 200 ft away (I’m not sure who does picture it that way), we are in a state of confusion. Spinoza actually is borrowing this example from Descartes’ La Dioptrique, Sixth Discourse, where Descartes explains the phenomena as a product of the brightness of the Sun and the shrinking of the pupil. No doubt Spinoza has Descartes’ explanation in mind when he qualifies this imaginary knowledge via the combination of the sun’s essence and our own body’s essence, a causal relationship of which we can remain ignorant:
…For we imagine the sun so near, not because we do not know its true distance, but because an affection of our body involves the essence of the sun insofar as our body is affected by the sun (ibid.)
While I agree with Eric’s claim that Scientific/Mathematical knowledge cannot give us access to the essences of external things, I do think it a mistake to not see that such knowledge in fact works to increase our awareness of the causes of things, and thereby increase our agency in the world (a primary Spinoza aim). In fact in Spinoza’s example he relates what he takes to be a fact about the size of the Sun, giving it a diameter of 600 times that of the Earth. Clearly Spinoza regards the latter figure as more correct than the former (and the even more correct answer, apparently, is that the Sun is 109 earth diameters). Spinoza is contrasting these two knowledges of the sun. It makes little sense at all say that both knowledges of the sun are merely “imaginary”.
What we can say is that if we picture the sun 200 ft away, and we picture the sun to be 600 earth diameters, both are forms of imaginary knowledge (as Spinoza’s incorrect diameter figure may attest). Imagining the world to be a certain way, phenomenologically, is key to our ability to find our way around in it. Imagining is a good thing. But what must be accounted for is the difference between the powers of imagining it one way (200 ft away) and another (109 earth diameters). This is not just a difference in “usefulness” (which itself must be qualified and explained), but an increase in our ability to act in the world – knowing the size and distance of the sun actually allows us to do such things as send probes into space. In my view, any of these increases in the capacity to act, however they manifest themselves in imaginary or phenomenological experiences, must be understood as Ideational increases in adequacy (admitting with both Eric Schliesser and Micheal Della Rocca that we can never have completely adequate ideas about the external world).
Clues from Balling’s Prophetic Imagination
So, of what does this difference of pictures consist? An important clue to what Spinoza means by “imaginary” and its relationship to the intellect can be found in his letter to Peter Balling in 1664, a copy of the full text is included at the end of this past post: How Long was Peter Balling’s Son Dead?. I will address the usual reading of the letter in which Spinoza responds to his friend Peter Balling’s account of a premonition he hauntingly received of his very recent son’s death. A certain “rasping” he imagined, a difficulty in breathing apparently long before his son took mortally ill. This is really a striking letter for Spinoza theorizes about the different sources of imaginary experiences, retelling his own account of a waking dream; but also for our purposes how he in this letter reasons that the imaginary follows the intellect exposes why picturing the Sun one way is better than picturing it another way.
Spinoza suggests to Balling that there are two sources for imaginary experiences. There are dispositions of the body, for instance how a fever might compel a hallucination, and then there is the constitution of the soul [ab animae constitutione] which may produce imaginary experiences of a different power; a power even perhaps capable of foresaging the future. I think that there are some significant problems with such a dichotomy of sources as the parallel postulate and also the definition of the soul as the idea of the body pretty much make such split extremely difficult imagine or justify (a problem perhaps to be resolved with an appeal to levels of conscious awareness or to shared ideas); but we may by-pass that for the moment. What is key is that Spinoza tells Peter Balling that indeed, because his soul partook in the very essence of his son’s soul by virtue of his very powerful love, making them literally and ontologically One, he was able to imagine his son’s future, however confusedly. In short, the father’s confused premonition of his son’s breathing actually is born out of an ideal, for Spinoza, intellectual relationship. And as such his imaginary experience held or expressed a certain power.
However skeptical one might be of such an extreme example, in his explanation Spinoza provides the very framework by which we can consider what imaginary knowledge is. To put it briefly, the phenomenological picturing of the world, how we experience it to be, bears a dependent relationship to our ideational states and thus our relationships to others. Spinoza says that the imagination follows the traces of the Intellect:
We also see that the imagination is to a certain extent determined by the constitution of the soul [ab animae constitutione]; for, as we know by experience, in all things it follows the traces of the Intellect [vestigia in omnibus sequitur], and its images and words out of an order, just as the demonstrations of the Intellect, it organizes, so one after another it connects; so that I submit that there is hardly nothing to discern [intelligere] by which the imagination will not, from a trace [vestiglia], form some image.
Aside from the Balling issue, here we have a key connective between the images of the imagination and the ideas of the soul. The way that we phenomenologically experience (or even in fantasy dream up) the world follows the traces of the Intellect. We can also read a certain parallel between the physiological sources of the illusion that the Sun is 200 ft away (as explained by Descartes) and the physiological sources of a fevered hallucination in the letter to Balling. In each there is an illusion which involves a certain ignorance of the causes of its production. In the case rather of the picturing of the Sun’s accurate size and the father’s premonition of a death, Spinoza reads the imaginary event as following the traces of the Intellect, the connections of our ideas. When we ideationally understand something about the world, there is almost nothing which we understand which will not produce a produced image.
Again I think Spinoza is a little inconsistent in his theory of two sources, but we have here the groundwork for understanding why one image of the sun is superior to another. The scientific calculation and observation of the sun and other celestial bodies, using the entia rationis which are maths, help composes a sequence of related and dependent ideas, upon the traces of which the imagination will form images. The real, rational processes of intellectual progression which composes scientific explanation of the sun and much else allow a more productive imagination of how the world is.
The Actions of Calculation
But in keeping with Eric Schliesser’s thesis that scientific observation or mathematical calculation can never produce the very essences of external things, and that Nature cannot be adequately rendered in, or reduced to, a mathematical language, Spinoza tells us that an ens rationis should not be confused with ens reale. That is to say in another way, the semiotic impact of a difference in thought which constitutes its ontological force, is not to be confused with whatever it is supposed to be describing or referring to. When I am rationally calculating as a mathematician or a Scientist I am changing my ontological lean towards the World (Substance, Nature), gaining or losing degrees of Being with the coherence of my thought which connects me to others and the world, providing traces for imaginings, but I am necessarily not describing the World precisely or absolutely adequately as it is. My actions as a finite being are always connective and collaborating, but not subsuming.
Put far less opaquely, the rational work that we do as we link our more clearly conceived thoughts to each other (in whatever field), is to construct an armature upon which we are better able to imagine or phenomenologically experience the world. The web of our more adequate ideas composes the traces upon which our more powerful imaginings are built. This can be said to be the case whether in terms of ideology or physical fact. It is not that we are to dismiss the imaginary or phenomenological, but rather to build the most far-reaching and connective imaginations/experiences possible. And it is here that we receive our explanation for what Spinoza likely meant in Letter 12 when he called Number an “aid [auxilia] to the imagination” all the while identifying it as an ens rationis. What is an aid to the imagination (which strives to imagine that which increases the body’s power of acting – E3p12), is that which allows its images to be related to the greatest number of causes. Because the imagination follows the traces of the intellect, the more adequate our ideas, the more powerful our imaginings. And in a very real sense, the imagination of the sun being 200 ft away is related to a greater number of, one might say, constituent causes than the image of the sun being 109 earth diameters.
More thoughts on the powers of Imagination in Spinoza’s framework: Spinoza and the Caliban Question and Spinoza and the Metaphoric Rise of the Imagination