By Deborah Roberti
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And for yet another, I can look at the painting and study it without talking to Goya (after all, he’s dead). But if I wish also to know if Goya was trying to tell me something, to speak to me, as it were, to communicate not just sensibilia but intelligibilia, then empirical impact and study no longer avail. The canvas and paint are still “objects out there,” but they are formed and informed by human intelligibilia, by the human creative mind; they embody in objective form the intentions of a human subject, and those intentions are not given empirically or sensorily.
And the way you discover such meaning is via mental inquiry or interpretation, not sensory impact. To give a simple example, there is no empirical-scientific proof for the meaning of Hamlet. It is a mental-symbolic production and can thus be understood or apprehended only by a mental act—sensory evidence is almost entirely worthless. Hamlet is not composed of electrons, molecules, wood, or zinc; it is composed of units of meaning—mental data—which disclose themselves not as sensibilia but as intelligibilia.
That makes it different from traditional religion, traditional philosophy/psychology, and traditional science—because it includes and can potentially integrate all of them. More recently, it is the empirical scientists who are trying to become theologians or even prophets. This is also an unflattering stance. But when empiric-scientists attempt to become theologians or religionists, they must be prepared to face the same type of stern questioning, this time coming from the contemplatives. If, for instance, the physicist says, “Modern physics shows us that all things are fundamentally One, just like the Tao or Brahman,” then he is making a statement, not just about the physical realm, but about all realms, about ultimates and absolutes.
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