Porcelain Publishing / JHC / Volume 9 / Issue 2 / DOI: 10.47297/wspjhc2025090202
ARTICLE

A History of the Infinite IV: Human Finitude

A. W. Moore1
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1 University of Oxford, UK
© Invalid date by the Author(s). This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution 4.0 International License ( https://creativecommons.org/licenses/by/4.0/ )
Abstract

I begin by looking back at the early modern period in the history of thought about the infinite, the period of enlightenment that began with the work of René Descartes. Descartes was a paradigmatic enlightenment philosopher, who sought to establish what understanding we can have of the infinite using our own finite resources. Descartes’ answer was that our idea of the infinite must have originated in something that was itself infinite; indeed this was one of his basic arguments for the existence of God. But more empirically minded philosophers took issue with this and were prepared to infer from the fact that we had no direct experience of the infinite that we did not really have any idea of it at all; and Immanuel Kant played his quintessential rôle of arbiter. I pass from these historical reflections to broader considerations of our own finitude. I look in particular at the question of whether, if we could, we would want to live for ever. I conclude the lecture by asking where this all leaves us, and what grasp we really have of the infinite. I argue that it is our grasp of our own finitude that is fundamental to whatever grasp we have of the infinite. But there is a final paradox here with which we must reckon: our grasp of our own finitude not only gives us whatever grasp we have of the infinite, but also makes us think that we cannot have any real grasp of the infinite at all. I sketch a way of coming to terms with this paradox.

Keywords
Descartes
Kant
immortality
death
existence
Iris Murdoch
References

[1] Berkeley, George, The Principles of Human Knowledge, in The Principles of Human Knowledge With Other Writings, ed. G. J. Warnock (Fontana, 1962).

 

[2] Descartes, René, ‘Letter to Mersenne’, dated 27 May 1630, in The Philosophical Writings of Descartes, Vol. 3: The Correspondence, trans. John Cotingham, Robert Stoothoff, Dugald Murdoch, and Anthony Kenny (Cambridge University Press, 1991).

 

[3] Descartes, René, Meditations on First Philosophy, in The Philosophical Writings of Descartes, Vol. 2, trans. John Cottingham, Robert Stoothoff, and Dugald Murdoch (Cambridge University Press, 1983).

 

[4] Epicurus, ‘Letter to Menoeceus’, in Brad Inwood and Lloyd P. Gerson (eds), Hellenistic Philosophy: Introductory Readings (Hackett Publishing Company, 1988).

 

[5] Hume, David, A Treatise of Human Nature, ed. L. A. Selby-Bigge, revised P. H. Nidditch, second edition (Oxford University Press, 1978).

 

[6] Kant, Immanuel, Critique of Practical Reason, trans. Lewsi White Back (Bobbs-Merrill, 1956).

 

[7] Kant, Immanuel, Critique of Pure Reason, trans. Norman Kemp Smith (Macmillan, 1933).

 

[8] Lucretius, On the Nature of Things, trans. A. E. Stallings (Penguin, 2007).

 

[9] Moore, A. W., The Infinite, third edition (Routledge, 2019).

 

[10] Murdoch, Iris, Metaphysics as a Guide to Morals (Penguin, 1993).

 

[11] Nagel, Thomas, The Last Word (Oxford University Press, 1997).

 

[12] Nagel, Thomas, The View From Nowhere (Oxford University Press, 1986).

 

[13] Unamuno, Miguel de, The Tragic Sense of Life, trans. J. E. Crawford Flitch (Fontana, 1962).

 

[14] Williams, Bernard, ‘The Makropulos Case’, in his Problems of the Self (Cambridge University Press, 1973).

 

[15] Wittgenstein, Ludwig, Philosophical Grammar, ed. Rhus Rhees and trans. Anthony Kenny (Blackwell, 1974).

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Journal of Human Cognition, Electronic ISSN: 2753-5215 Print ISSN: 2515-4699, Published by Porcelain Publishing