Cogito, Ergo Sum

By Fr. Aloysius Hemrom SDB

As I journey down the memory lane, the last time that I had to confront or carefront philosophical problems was in 1992, when I was invited (took a good break from Cherrapunjee or Sohra) by the Father-founder of the Integrated Training for Religious and Laity (ITLR), Rev. Fr Puthenpurakal (PV) Joseph (without ‘c’, mind you!), presently the august director of the DBCIC (in short, DB Museum), to lecture to the ITLRs on the history of Western and Indian philosophies and philosophers. It was a good revision for me after my Dimapur-days (1984-87). I enjoyed ‘philosophizing’ with the ITLRs. Now that after 17 years in the ‘philosophical limbo’, I have landed here in Divyadaan (God’s Gift), the melting pot of the Institute of Philosophy in Nashik – Mumbai Province (here the Lonergan School is going strong), from last 28 July, it is a time to find some ‘philosophical bearings’ once again after some 12 years of ‘burning candles’ and ‘putting flowers on the altar’ in the theologate (now mind you, for those who have forgotten the latest GIRM 305 which says that they are to be put around and no more on the altar).

It is interesting to note that those 17 years in the ‘philosophical limbo’, in a way, was a good thing. Now that some ‘bearings’ have been discovered, let me share with you something that may shock or may not shock you – unless you are a great ‘shock-absorber’. But the fact is, that it does exist: in some a good measure, in others somewhat a less measure, in some others the whole measure (am I too judgmental or presumptious?). And what is that ‘shocking thing’?

Cogito! It is the Cogito, ergo sum = “I think, therefore I am” (or “I am thinking, therefore I exist”), of René Descartes (31 Mar 1596 – 11 Feb 1650; Latinized form: Renatus Cartesius), the great 17^th century French philosopher, mathematician, physicist and the “Father of Modern Philosophy” in his famous Discourse on the Method IV (written in French, 1637) and in Principles of Philosophy I (in Latin, 1644). He had his followers in the persons of Baruch Spinoza and Gottfried Leibniz who advocated his ‘thought’ but opposed by the empiricist school of thought consisting of Hobbes, Locke, Berkeley, andHume.

Allow me to revise together some tenets of this interesting Cartesian philosophy so as to build on the cogito principle which, I believe, has affected the very marrows of humankind (quite a tall statement and claim, you will say!) For Cartesius, there is just a single principle in life: ‘thought exists’ which cannot be separated from me, therefore, I exist. Further, if I doubt, then something or someone must be doing the doubting, therefore the very fact that I doubt proves my existence. "The simple meaning of the phrase is that if one is skeptical of existence, that is, in and of itself proof that he does exist." Descartes thus concludes that he can be certain that he exists because he thinks. But in what form? He perceives his body through the use of the senses; however, these have previously been proven unreliable. So Descartes concludes further that the only indubitable knowledge is that he is a thinking thing. Thinking is his essence as it is the only thing about him that cannot be doubted. Descartes defines "thought" (cogitatio) as "what happens in me such that I am immediately conscious of it, insofar as I am conscious of it". Thinking is thus every activity of a person of which he is immediately conscious. This Cartesian cogito principle shook up the 17th century world and in 1663, Pope Alexander VII (1599-1667) placed his works on the Index of Prohibited Books.

Now what is this cogito principle or cogitatio? To simplify further the Cartesian principle, it is this: ‘My personhood/personality (as I am) depends on the way I picture/create (think) myself, no matter whoever/whatever/whichever/however others may label/think/speak of me’. Further, ‘I am or I exist on the basis of what I think of myself and not what Tom, Dick and Harry think of me’. To put it crudely: ‘I am what I think best about myself, no matter what others think of me or speak about me’. I hope, I have succeeded in stating the principle in a sound manner and in simple terms.

How does this cogito principle work in my life? As a salesian, I have professed to follow the Constitutions and Regulations given by Don Bosco (and revised by the subsequent General Chapters) but I choose the ‘conveniences’ only and rationalize on other things because ‘I think those convenient things make me what I am – a good salesian’ and I continue my life quite happily. The ‘hard things thereof’ I think do no apply me; they apply to other ‘good salesians’. The provincial reminds me now and again the constitutional and regulatory implications in my life through his letters and circulars. The AGCs too arrive from Rome. I continue my life ‘as usual’ (as it is commonly said: ‘As it was in the beginning, is now and…), because that’s what I think it should be. There are meetings and animations conducted in the province or elsewhere, but I think they are not meant for me; they are meant ‘for the other’. I am quite happy at what I am doing in the parish, in the school, in the institution. For, that’s what I think of myself. Others may point fingers at me for not attending such programs or animations, but what I am is what I think of myself. Let others think whatever they like to think or speak! After all, now-a-days, there is freedom of thought and speech! Thus, cogito, ergo sum!

Let me muse further: There are on-going programs but I don’t think I need such programs. There are visitation reports left by the provincial/extraordinary visitor, but I know best what’s to be done because that is ‘what we think as a community’. The province-meetings are meant for the ‘jobless’. I have to ‘save souls’ for God’s kingdom (?) and ‘more souls’. That’s what I think. During the formation stages (aspirantate, pre-novitiate, novitiate, philosophate, practical training, college studies, theologate), guidelines and directions are given (especially during conferences and other interactions and meetings) but I don’t think I need them, for I know myself quite well of who I am. Besides, I am quite an expert on today’s psychology and up-to-date with the mass-media – that’s what I think! After all, formation is supposed to be personal and as a person I am quite sure of myself because that’s what I think of myself… therefore, I am!

Cogito, ergo sum! That is the reason why I have put down such musings after I have woken up from my ‘philosophical stupor’ (for my own benefit in the first place and for anyone of goodwill; Nota bene: With no malice towards anyone!). And I hope Renatus Cartesius will not turn in his grave with such cogitations of mine for reversing the ‘index’ of Pope Alexander VII!

Article written by Fr. Aloysius Hemrom

Nashik, 19 March 2010

SYMPOSIUM ON THE ENCYCLICAL: ‘CARITAS IN VERITATE’

On the 12th December 2009, the Second year students of the Salesian Institute of Philosophy - Divyadaan, as part of their annual academic activity organized a symposium on the latest encyclical of Pope Benedict XVI CARITAS IN VERITATE (Charity in truth).The symposium was co-coordinated by Cl. Evangelo D’Souza, under the guidance of Fr. Valerian, Fr. Rector sdb, Fr. Robert, Fr. Wyman and Fr. Aloysius. The three speakers of the day were Cl. Joshua Alphonso, Cl. Larsen Iyengar and Cl. Ashok Lingampalli.

The entire encyclical was sketched out in gist by Cl. Bosco Carvalho, who also enfolded the role of the church, whose prime concern is not only God, Religion and Salvation of souls but in all her being and acting- when she proclaims, educates, when she celebrates, when she performs works of charity- is engaged in promoting the integral development of each and every individual. The church is not just involved; but develops and pressed forward to achieving the well-being of all humans.

Cl. Joshua Alphonso introduced the encyclical letter of the Supreme Pontiff on the Integral Human Development in Charity and Truth. He led a brief historical survey of how the church has been active in times of trials in order to uphold the dignity of human being and empowering them through the different encyclicals down the ages. This aided the audiences to understand the perspective of the encyclical.

Cl. Larsen Iyengar presented the understanding of Rights and Duties in Caritas in Veritate. He said that the church calls each one of us to live our human vocation to love more radically and in solidarity with others by sharing our resources. The Rights are to be considered here as objective and not merely subjective. Further, he goes on to show how people are in dependent on one another in fulfilling their rights and duties which in turn brings about growth in the individual and growth in the society as whole.

Cl. Ashok Lingampalli, emphasized on the role of the church through this encyclical in challenging governments, industries, NGO’s and institutions to a reform in their works on Justice towards one another; justice that is rooted in God’s love, which enables us to continue seeking and working for the welfare of our neighbor. He also dealt upon some practical implications, as to how an individual and communities have a special role to play to bring about a change. Educators have a greater responsibility in building one’s lives and that of others on the values of the church.

The symposium proceeded further with a panel discussion and questionnaires, during which there was a certain clarifications of the terms, concepts, aspects and focus of the encyclical. There was lively participation from the part of the audiences from the various neighboring religious institutes.The symposium ended on a melodious note with the theme song composed by Cl. Nobin Narzary.

Kristapurana - Pastoral Theology and Dialogue

NASHIK, NOVEMBER 23, 2009: Kristapurana, the Biblical Epic of 11,000 verses which was composed by Thomas Stephens, S.J. (1549-1619) is becoming known gradually. The Marathi translation and its release in Nashik and in other places has given it publicity. It would be interesting to see how Kristapurana was born. It was born in the Pastoral context of Goa. The new Hindu converts who were forbidden to read their earlier Hindu texts asked for some Christian text in Marathi language for their pass-time. Thomas Stephens took up the challenge and along with his Pastoral work (he was Pastor-in-charge in various Parishes in Goa) made time to study Sanskrit, Marathi, Konkani and read the various Puranas and finally to compose the Great Biblical Epic. And so the Kristapurana was born in a Pastoral context, i.e., the people asking for a text to read and the Priest involved pastorally with the people and for the people, making time along with his many Pastoral involvements to compose it.

This text is like the Bhagavad-Gita which is Smruti and not Shruti (infallible Word) or like Jnaneshvari which is a Marathi commentary on the Bhagavad-Gita. It is not the Bible itself but a type of a commentary on the Bible or the narration of the life of Christ. Fr. Francis D’Britto, Marathi writer and poet, suggested during the release of the Marathi translation of the Kristapurana at Nashik, that Kristapurana should be translated into French, German and other languages. In fact, the English translation of the same is almost ready (85%) and one more volume should be out within a few months. Like Bhagavad-Gita or Jnaneshvari it should reach to all the corners of the world. But in all this, the Pastoral context should be kept in mind. One involved in doing this should himself be involved in Pastoral work and should be in touch with the flock. Setting-aside oneself totally, not being pastorally involved, not being in touch with the people may not be the proper context for any translation of the Kristapurana.