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This paper compares arguments from Aquinas and Nagarjuna on contingency and
necessity, examining the ways in which they arrive at opposed positions. However, neither
set of arguments is unproblematical and both require appeal to further positions to
support them. A curious parallelism begins to emerge between the positions when seen
with their background assumptions, despite their obvious differences.
Introduction
In this article I wish to compare Aquinass argument for a metaphysical source
of necessity in the third way of the famous five ways of the Summa Theologiae with
Nagarjunas rejection of such a position in the Mulamadhyamikakarika and assess
the relative merits of each position. However, before beginning the comparison,
I wish to discuss some possible objections to the very idea of such a project.
The notion of incommensurability has come to be used more and more in
recent times in philosophical discussions. Gaining its currency from Kuhns work in
philosophy of science where he suggests that there may be different paradigms for
scientific research which are incommensurable with each other, the term has come
to have wider use. It is used to signal a multiplicity or heterogeneity of approaches
to a thinker or topic, none of which can claim pre-eminence. So, for example, in
a recent survey of studies of Thomas Aquinas, Fergus Kerr (2002) repeatedly
notes the incommensurability of approaches taken, generally viewing this in
a positive light, as a sign of the fruitfulness and pluralism of studies in this area.
However, talk of incommensurability often comes up short when faced with
issues about truth. While difference may well be celebrated and methodological
or hermeneutical agility embraced, few enough want to commit themselves to
relativism about truth. That is, most recognise that accepting relativistic accounts
of truth leads to problems of self-refutation and self-stultification. So, to avoid that
cul-de-sac, diversity of interpretation is emphasised, which by precisely affirming
difference, avoids problems about contradiction. Things which simply differ do
not contradict each other. To form a contradiction there has to be a connection,
one has to affirm p and not-p, whereas with difference there is p and q, different
things happily co-existing.
Contemporary Buddhism, Vol. 6, No. 2, November 2005
ISSN 1463-9947 print/1476-7953 online/05/020173-188
q 2005 Taylor & Francis DOI: 10.1080/14639940500478687
174
P. OGRADY
The Protagonists
(a) Aquinas
Thomas Aquinas (12251274) was a thirteenth-century Italian Dominican
friar who is best known for the voluminous writings he produced over a relatively
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P. OGRADY
(b) Nagarjuna
It is probable that Nagarjuna was a second-century Indian Buddhist monk.
Little is known with any certainty about his life.4 We do know that he wrote
a number of important textsbut issues about the exact number of authentic texts
and the status of the extant texts are fraught. Schools of Buddhist thought
distinguish themselves by their interpretations of his texts. His most important work
is called the Mulamadhyamikakarikaor fundamental verses on the middle way.5
The middle way is traditionally ascribed to the teaching of Buddha who, like
Socrates, put nothing in print. Despite many pious protestations about the inability
of putting such sublime teaching into mere human language, an enormous amount
of writing was generated by it, including philosophical treatises.6 Classical Indian
philosophy was basically characterised by systems which presented views on reality
(Brahman) and the individual soul (Atman), grouped together under the label
orthodox by virtue of their recognition of the Vedas as an authoritative vision of
the world. Buddhism was unorthodox in that it rejected any special role for
authoritative revelations, privileging individual experience, rejecting the view that
there is such a thing as the stable reality called Brahman and rejecting the notion
of a substantive self (Anatman) (see Williams 1998).
Early schools of philosophical Buddhism resembled Logical Atomism in
western philosophy (see Gudmunsen 1977). Reality was analysed into
conventional and ultimate reality. Conventional reality was a construction made
on the basis of the more fundamental atomistic realities which existed, called
Dharmas. Such Buddhist schools were called the Abhidharma and much of their
work consisted in giving extensive lists of categories of Dharmas. For such schools,
the notion of the ultmate furniture of the world made senseeven if it consisted
of a kind of Heraclitean fleeting play of atoms.
Nagarjuna inaugurated a new kind of approachdenying the very validity of
the idea of the ultimate furniture of reality. This approach was called Madhyamika
and it consitutes the philosophical basis of one of the two main strands of
Buddhismthe Mahayana tradition. Tibetan Buddhism and Zen Buddhism both,
in different ways, represent developments of the Mahayana ideal and see
Nagarjuna as a key figure in their development. The key idea articulated by
Nagarjuna is emptiness (Sunyata). The most salient feature of reality is this
emptinessnot substantial things, or even fleeting atoms. However, making sense
of this idea of emptiness is central to the philosophical divisions within Buddhism.
Buddhism after Nagarjuna had a flourishing philosophical diversity. Some
held that Nagarjuna advocated that the fundamental nature of reality is ineffable,
that rational thought cannot reach to it, yet non-rational, intuitive thinking, whose
best exemplars are in various kinds of meditative practice, can pierce the veil of
illusion and get to reality as it is (see Battacharya 1990). Others rejected this
approach, holding that the core doctrine is that there is no ineffable reality, that
emptiness really is empty itself and that one has to constantly beware of falling
into reifying modes of thought.7 Others still, saw Buddhism as articulating genuine
scepticism (see Matilal 1986).
One remarkable feature about Nagarjunas position is that the philosophical
positions and manoeuvres taken by him are the ones which usually characterise
militantly antireligious thinkersfor example Sextus Empiricus, Hume or Nietzsche.
He appears as a naturalistwith rejection of design, of essence, of causation, of
necessity. Nevertheless these views are articulated within a thoroughgoing
religious culture, with meditative practices, rituals and monasticism. In different
Buddhist traditions he is treated as a saint or a revered teacher of the dharma.
So there is this paradox of what is in the West extremely antireligous
thought being housed in what would be seen in the West as archetypally religious
practicereeking of what Hume disdainfully called the monkish virtues.8
The Conflict
It certainly looks, from a general survey of their work, that Aquinas and
Nagarjuna defend opposed philosophical positions. Aquinas can be characterised
as a metaphysical realist. He holds to the reality of essences, of genuine causal
powers and the ability of mind to grasp reality as it is. Nagarjunas system is much
more sceptical. His basic method of argument is the reductio ad absurdem, which
he uses against Indian realists to attempt to show the instabilities and problems
of their systems. Many of the positions he attacks are ones held by Aquinas
(i.e. attacking essences, attacking genuine causal powers).
At this general level one might be tempted to adopt the strategy outlined in
the Introduction and suggest that they offer incommensurable views of the world
and that it is an issue of tradition, training, culture or temperament as to whether
one finds Aquinas or Nagarjuna congenial. One might characterise it in the
manner that debates between theists and atheists have come to be seen in some
quarters, as expressing outlooks on the world, strategies of interpretation of
reality.9 However, such an easy resolution of the debate goes against philosophys
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P. OGRADY
The central ethical teaching of Buddhism, the Four Noble Truths, holds that
suffering characterises the human condition (see Conze 1959, 186). The origin
of suffering is attachment to fleeting reality, which is doomed to disappoint us.
The remedy for suffering is the realisation of the transitoriness of all things, and the
corresponding cultivation of detachment in the face of this. Nagarjuna supplies a
metaphysical gloss on the meaning of the transitoriness of reality. His view is
that entities lack any self-existence (svabhava).14 All things are dependent.
His arguments for this position, in general, are along the lines that if you attribute
self-existence to any entity, you end up with unacceptable consequences, a classic
reductio ad absurdem strategy. What is most important about his position is that this
is absolutely general. There is no single being which escapes this transitoriness.
All beings are characterised by emptiness. And emptiness is itself emptyhe is not
articulating a kind of negative theology, where the word covers a hidden reality, in
the manner of Denys the Areopagite, for example. So Nagarjuna articulates a
position which diametrically opposes that of Aquinas. Aquinas says not everything
can be transitory and erects a doctrine of theism on this view. Nagarjuna holds that
everything is transitory, and enlightenment comes about by the personal realisation
of this truth. Lets look in some more detail at each side of this impasse.
5. That conclusion is falseso there never was nothing. [observation and modus
tollens ]
6. If there never was nothing, then not everything can be contingent [from 3]
7. If not everything is contingent, then there is something necessary [from the
meaning of contingent]
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P. OGRADY
(1982, 89) and Anthony Kenny (1969, 56). It contains a quantifier error. The move
from everything is capable of going out of existence to at some time everything
goes out of existence is fallacious. It is analogous to making the inference from
All roads have an ending to there is one ending to which all roads lead.
Now Aquinas wouldnt have been familiar with the label quantifier error, but
would nevertheless have been familiar with the kind of fallacy involved, known in
Aristotelian parlance as the fallacy of composition and divisionwrongly applying
properties of an aggregate or group to a member of that group.15 So the question
arises whether Aquinas just simply failed to see the error, or whether there was
a deeper reason why he didnt think this move was fallaciousthat there were
hidden premises operating. Given his knowledge of the kind of error involved and
his general logical acuity, the principle of charity counsels us to look for such
hidden ways of making the argument come out as valid.
One suggested solution is that Aquinas is assuming the eternity of the world
(see, e.g. Lovejoy 1964). Given an infinity of time and a genuine possibility, that
possibility must be realised. Hence if it is a genuine possibility that everything
could cease to exist simultaneously, this would actually come about. If it didnt
come about then it wasnt a genuine possibility and its negation would be
necessary, namely it would be necessary that not everything is capable of ceasing
to exist. Such a suppressed premise would make valid the argument and get rid
of the fallacy. Unfortunately Aquinas cannot make use of such a premise, since he
actually believes it to be false. While he doesnt think there are good philosophical
reasons showing that the world is not eternal, he nevertheless holds on the basis
of revelation that the world did actually begin. Because he holds the eternity of
the world as actually false, he couldnt have it in mind as a suppressed premise
in the argument (Davies 2001).
Another proposed solution is to gloss everything is such that it does not
exist at some time as meaning everything is dependent (Davies 2001). This moves
straightforwardly to the argument that not everything can be like this, since
dependent things only exist by virtue of something else. Holding that absolutely
everything is like this is incoherent. Hence there are some things which are not
dependent, that is, which do not come to be by generation and which are
perishable. Of these things one can ask whether they have this property
intrinsically or by virtue of another. An infinite regress of such things is not
possible, and so one has to posit a first cause of necessity. The first problem with
such an interpretation is that it moves from the text quite a long wayit doesnt
explain away the quantifier error, it ignores it (Wippel 2000, 464). Secondly, it
collapses the third way into an argument rather like the first waya first cause
argumentremoving any particular use for the notion of necessity. Thirdly, it
doesnt have the resources to answer critics such as Kenny (1969, 69) who note
that even if the argument is valid, it is compatible with positing eternal matter as
the source of necessity. Fourthly, and most importantly in this context, it simply
begs the question against a position like Nagarjuna. It doesnt argue that
everything cannot be dependent, it merely asserts it.
A different, more fruitful and quite traditional way of looking at this argument
is to think that it implicitly involves the distinction between essence and existence
which is the keystone of Aquinass metaphysical position. Things are given a
metaphysical analysis, in that they consist of essence (their structure) and
existencethe instantiation of that structure in reality. These are two distinct
principles which make up a thingprinciples which are not things themselves.
Aquinas holds that nothing in the world contains the basis for its own existence
within itselfexistence always comes from without. Contingent things rely on other
contingent things for their existence. Even things which do not go out of existence
require an external source of their existence. Such a source of existence would
be a reality whose essence is to existwhatever that might be like. This would be
an absolutely independent reality. It wouldnt be quite right to call it a beingsince it
is the source of all being, and the sole reality in which the principles of being
are identical, essence existence. On this way of looking at the third way, the
argument is indeed about dependence, but it is explicitly about dependence in
respect of existence. If absolutely everything which exists were dependent in this
way, then there would be nothing. An independent reality is required.
Objections to this reading query the intelligibility of the distinction between
essence and existence. The bare idea of existence, removed from all other possible
specifications of a thing, is seen as an empty idea, a non-genuine predicate. While
there may be an intuitive basis for this distinction, namely that there is something
to be said about the instantiation as distinct from the non-instantiation of
properties, the full-blown metaphysical distinction of essence and existence is not
sustainable. Existence is a kind of metaphor, a residual Platonically-inspired
reservoir idea of being, wherein all things are connected. English-speaking
commentators on this idea generally tend to be sceptical about such metaphysics.
However, for the moment, I want to mark it as a plausible candidate for
interpreting the third way as a valid argument.16
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P. OGRADY
There are no objective patterns existing in nature which hold independently of the
web of interconnections. Even the separation of entities into self-standing discrete
realities involves choice, arbitrary separation from what is contiguous, from what
went before and goes after, from causes and results. Nature does not carve itself up
into explanatory unitswe do that. Our discriminations, which are natural habits,
mask the metaphysical emptiness of reality. There are no self-standing independent
existents, independent of categorisation of them. Note that this blocks all forms of
metaphysical realismspecifically it doesnt sustain idealism, which holds that the
real nature of entities is that they are constituted by mind. This denies any validity to
the very idea of the way things are in reality.
Nagarjunas distinctive thesis on this is to deny that entities have svabhava,
or independent existence, sometimes glossed as essence.19 Another way of
expressing this is to say that emptiness (sunyata) characterises entities. The
fundamental metaphysical nature of things is that they are empty. Now such
a view is at face value difficult to sustain and seems to be a straight form of
nihilism. To hold that entities are empty seems to be to hold that entities do not, in
fact, exist. Opponents of Nagarjuna picked on this very point and indicated the
troublesome consequences of such a view.20 All the apparatus of Buddhism
would crumble on such a viewno Four Noble Truths, no Buddha, Dharma (the
teaching) or Sangha (community). Rather than sustaining and explicating
the Buddhist world-picture, such a view would wipe it out.
To respond to this criticism, Nagarjuna has recourse to a doctrine of two
perspectives on reality, a view which would be familiar to his Buddhist audience.21
There is a conventional way of looking at reality, in which one posits beings, causes,
events, properties and all the familiar paraphernalia of the world. This is the normal,
pre-critical way of seeing the world. However, there is also a more reflective
philosophical way of looking at realitythe absolute perspective. On such a view
one can see the conventions which hold together the conventional view of the
worldand realise that all things are in fact empty, that there is no self-existence.
Such a view does then bolster the Buddhist worldview. It explicates the fleeting
nature of reality and the natural human tendency to cling to what is really transient.
How the absolute perspective relates to the conventional perspective is at
the core of Nagarjunas position. It does not eradicate it, or supersede it. What
it amounts to is a principled denial that there is an ultimate way things are and as
such is in agreement with contemporary forms of anti-realism. Thus Nagarjunas
notion of emptiness is not a reified metaphysical reality. It is the denial of the kind
of reality which metaphysics usually holds to. So the absolute perspective doesnt
eradicate the conventional. In fact it allows a deeper realisation of the
conventionality of all that we call reality. What exists is the flux of change,
which we conventionally sort and pattern for brief periods of time, with entities
appearing and disappearing. Thus the doctrine of emptiness coincides with the
doctrine of dependent origination.
Nagarjuna therefore answers the challenge that he is really a nihilist by
indicating that the doctrine of emptiness doesnt wipe out conventional reality.
Structural Parallels
It should now be clear that Aquinas and Nagarjuna are dealing with the
same metaphysical issue and coming up with contradictory accounts of it. Aquinas
defends the existence of a single independent source of necessity for all beings.
Nagarjuna denies the existence of any such source and affirms the dependence of
absolutely everything.
As we have also seen, neither Aquinas nor Nagarjuna have positions which
avoid internal problems. To make sense of Aquinass argument for a source of
necessity, one had to invoke the metaphysical distinction of essence and existence
and even using that, it is still questionable whether it really avoids logical error.
One might think that perhaps a parallel argument could be made using Aquinass
ingredients, but the one Aquinas actually offers is flawed. On Nagarjunas side,
despite his protestations to the contrary, it is not at all clear that he escapes the
charge of nihilism.
However, what I want to draw attention to here is a curious alignment of
both their positions, despite the fact that they appear diametrically opposed.
Nagarjunas worked out position entails a distinction between conventional and
absolute reality. Within conventional reality it makes sense to speak of essences or
forms, while in absolute reality it makes no sense to so speak. Given Nagarjunas
view that emptiness characterises all of reality, we can find a distinction of form
and emptiness in conventional reality. Forms have conventional reality, but
emptiness is their absolute reality, and this emptiness pervades even conventional
reality. The essence of the Prajnaparamitra literature, which Nagarjuna is
interpreting, is summed up in the refrain form is emptiness, and the very
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P. OGRADY
Absolute
Emptiness
With this set up, one can see a striking structural parallel to Aquinass
position. He likewise has two sets of distinctions, where the second distinction
holds in the first side of the former distinction and collapses in the second. His
initial distinction is between Dependent (created) reality and Absolute (uncreated)
reality. The second distinction is between form and existence.
Dependent / Absolute
And
Form / Existence
Form and existence are distinct in dependent reality. All things that exist in
the world are constituted by the metaphysical distinction between form and
existence. However, in the second half of the distinction, absolute reality, this
distinction goes. What remains is self-subsistent existent, a unique reality whose
essence is to exist. Thus the parallel to Nagarjunas position:
[Nagarjuna]
[Aquinas]
Conventional
Form / Emptiness
Dependent Reality
Form / Existence
/
/
Absolute
Emptiness
Absolute Reality
Existence
Now despite the structural parallel, the fundamental difference between the
intended positions remains. For Nagarjuna, the whole structure (Conventional/Absolute) is dependent, whereas for Aquinas there is an independent reality.
Is there a way of adjudicating this stand-off?
In relation to the objections levelled against their respective positions,
it seems that Nagarjuanas position is less stable that Aquinass. Despite Nagarjunas
awareness of the danger of nihilism and his insistence that his position isnt nihilist,
it still seems he falls into it. It is unclear that he can sustain the view that
holding all entities are empty isnt nihilistic. His way out of nihilism is to invoke
the conventional/absolute distinction. Emptiness is as things are seen
from the absolute stance and this doesnt wipe out the conventional. Yet the
employment of this very distinction doesnt seem defensible, it doesnt seem
Conventional / Absolute
Conclusion
I began by noting a currently fashionable doubt about the possibility of
bringing protagonists from different cultural and historical periods into dialogue
with each other, and then proceeded to engage Aquinas with Nagarjuna. At a
surface level their positions are diametrically opposed, Aquinas affirming a source
of metaphysical necessity, Nagarjuna denying this. On closer inspection both sets
of arguments had troublesome dimensions. Aquinas might overcome the
objections to his position by invoking the essence/existence distinction,
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P. OGRADY
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
187
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P. OGRADY
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