1. The third segment in our class concerns reason, that is, “the power to think in such a way that we proceed from what we know to what we do not yet know.” (RB, 58) The chapter deals with how humans use their minds, or “how the mind works,” by teaching about theology and philosophy, the three kinds of knowing, five common thinking errors, five steps to critical thinking, and the process of knowing. Theology is the exploration of faith using reason, so it connects to the chapter. Epistemology is the study of knowledge, under which falls reason. Philosophy is the study of the deep questions in life, whose answers can be come upon often by reason. The three kinds of knowledge are knowledge from experience, that is, what you have taken in via the senses, knowledge from authority, that is, what you have been told and believe on trust, as well as knowledge from reason, that is, knowledge from step-by-step progression from premises to a conclusion. Reason may be deductive, drawing new facts from ones we already know, or inductive, drawing new universal truths from facts we know, a weaker form than deduction. The five thinking errors are: first, non sequiturs, or arguments that do not follow, secondly, arguments based upon false or vague premises, that is, statements of fact, followed by ad hominid attacks against a person, saying that someone is wrong because of some trait of theirs non-related to the argument, and after that comes begging the question, or circular arguments, in which your premise equals your conclusion, and finally, red herrings, or changing the topic. Following the errors are the five steps to critical thinking, beginning with knowing the facts by intelligence and a good conscience, followed by remembering the principal of contradiction, that something is either right or wrong, but not both. After contradiction comes defining your terms, crucial to what an argument is trying to prove as well as how it tries to prove it. Being intellectually humble follows, because we must realize that we may be wrong and oftentimes are. Finally, we must be open and look for different perspectives, realizing that others may be right. Finally in the section, the book gives the process of knowing, leading off with perceiving, taking in data from the senses, followed by categorizing, or organizing what we perceive into “genres,” unfortunately often leading to stereotypes and prejudice. Third comes evaluating data for its importance based on our subjective value system and herd need; fourth is symbolizing, or using words that accurately convey your meaning. Finally, to know one must test his or her data in reality to see whether it is valid or not, and if not, to correct it.
2. Three Lessons I want to remember:
a. The diagram of how the mind works, beginning with sensual stimuli and ending with action, shows one brief explanation of how the mind works. The mind takes in information through the senses, both liminally (known and actively noticed), and subliminally (known or seen, but not noticed per se). This sensual stimulus invokes information in the mind, part of the apperceiving mass (the entire information stored in the mind), both consciously (known and controlled in the mind) as well as unconsciously (not actively known or perceived, but done beyond willful control). This information is based on past experiences, bias, influence of others, and present emotions and desires. The sensual stimuli and the information produce a reaction, intellectual, emotional, or physical. Before this reaction becomes action, reason may intervene. Using reason, we evaluate our reaction based upon testimony of others, expert opinion, personal experience, reflection, and conscience. You make a choice based upon reason. Following the choice comes an action.
b. Aristotle talks about the common confusion between wants and needs. I need food; I want a donut. Oftentimes, our wants are not our needs, and our wants are not good for us unless we want our needs, which are good for us. Our real needs are not always conscious, but they are always good for us. Furthermore, a course that seeks and acquires what we need will lead us to true happiness. Thus, accepting the idea that we need God, only by seeking and finding God can we be truly happy.
c. The two endowments that humans have to distinguish them as humans, something more complex than animals are self-consciousness and abstract thought. Self-consciousness is awareness of one’s own existence, being fully aware that I exist. This awareness frees us from biological enslavement to our base desires and instincts, and allows abstract thought. Abstract thought, is the ability to think about something as if it exists by itself, outside of its surroundings. For instance, although we never see “beauty” itself, only in things, we can abstractly think about beauty and what it means. Abstract though makes reason possible because all reason requires observation of things outside their surroundings, and the big questions of existence are very abstract.
5. What should I try to do to become a better person from this study? I will make conscious decisions, based upon what I need rather than what I want. Today, I faced the decision between buying a donut and a banana; from now on, I will choose the banana, not the donut, looking out for my bodily good. I will act right in hopes of gaining moral virtue, as well as asking for that virtue from God. I will live a charitable life, helping others, because in helping others I find my greatest happiness, and it is the right thing to do. I will consciously evaluate myself on how well I am following these principles, and strive for happiness through virtue.