The Logoi in Stoic Philosophy, Contemplative Christianity, and Christian Theosophy

(I will be returning to Solovyov’s Sophiology next time, via Bulgakov)

Of all the incidentally cogent things that cinematic madmen say, one always sticks with me, but it is in fact a quotation. In the movie Silence of the Lambs, Hannibal Lecter refers to a quote by Marcus Aurelius when he says to Clarice Starling,

First principles, Clarice. Simplicity. Read Marcus Aurelius. Of each particular thing ask: what is it in itself? What is its nature?

The quote is from Book Three of Meditations by Marcus Aurelius, and it emphasizes the importance of understanding the essence of things.

Meditations and its Filmic Context

Meditations is a collection of personal writings by Marcus Aurelius, a Roman emperor and stoic philosopher who lived from 121 to 180 AD. The book is a reflection on his own thoughts, observations, and principles for living a virtuous life.

The quote referenced by Hannibal Lecter in Silence of the Lambs comes from Book Three, specifically Section 11 of Meditations. In this section, Marcus Aurelius discusses the concept of examining the nature of things and seeking simplicity in understanding them.

The quote encourages the reader to approach each particular thing or situation and inquire into its true essence. By asking what something truly is and understanding its nature, one can gain a deeper understanding of the world and make wiser judgments.

Hannibal Lecter, a highly intelligent and perceptive character in the movie, suggests that Clarice Starling should read Marcus Aurelius and adopt this philosophical perspective. Lecter believes that by applying these principles, Starling can develop a more discerning and insightful mindset in her pursuit of understanding the psychology of criminals.

This quote highlights the underlying theme of intellectual curiosity and the quest for knowledge that permeates the character of Hannibal Lecter throughout the film.

What’s My Interest Here?

There are similarities between the idea expressed by Marcus Aurelius in the quote and the concept of the Logos (or Logoi) in ancient Greek philosophy. While the specific reference to the Logoi may not be explicit in the quote or the movie, there are philosophical connections that can be drawn. Although the direct connection between Marcus Aurelius’ quote and the Logos is not explicitly stated, the broader philosophical concepts of seeking simplicity, understanding the nature of things, and uncovering fundamental principles are shared between the two ideas. Both emphasize the importance of introspection, intellectual inquiry, and gaining a deeper understanding of the world and one’s place within it. As a noted Stoic, it is safe to say that Marcus Aurelius probably has the Logoi in mind.

In Greek philosophy, the Logos refers to a fundamental principle or rationality that governs the universe. It can be understood as the underlying order or logic that shapes and guides all things. The Logos represents the inherent nature and essence of each particular thing, and understanding it leads to a deeper comprehension of the world.

Similarly, Marcus Aurelius encourages the examination of the nature of things and asks what they are in themselves. By seeking to understand the essence of each particular thing, one can gain insight into its underlying principles and the fundamental order that governs it. This aligns with the notion of the Logos as an underlying rationality or principle that governs the universe.

Logoi in Greek Philosophy from Pre-Socratic to the Stoa

The term “Logos” has multiple meanings in Greek philosophy, but one of its prominent interpretations can be traced back to the works of Heraclitus, a pre-Socratic philosopher. For Heraclitus, the Logos represented the underlying principle of unity and change in the universe. He believed that the Logos was a dynamic force that governed all things, and it was responsible for the continuous flux and interconnectedness of the world.

Later philosophers, such as the Stoics, further developed and expanded upon the concept of the Logos. The Stoics considered the Logos as the rational principle that governs the universe and gives it order and coherence. They believed that everything in the world, including human beings, is interconnected and partakes in the Logos.

According to the Stoics, living in accordance with the Logos meant aligning one’s own rationality and actions with the universal rationality. By understanding and embracing the Logos, individuals could live virtuous lives in harmony with nature and the world around them.

Returning to the quote by Marcus Aurelius, while he doesn’t explicitly mention the Logos, his emphasis on understanding the nature of things aligns with the broader Stoic framework. By seeking simplicity and exploring the essence of each thing, one can gain insight into the fundamental principles that underlie the universe and live in accordance with them.

In a broader sense, the concept of the Logos represents a philosophical and metaphysical framework that seeks to uncover the order, rationality, and interconnectedness of the world. It invites individuals to engage in introspection, contemplation, and the pursuit of knowledge to gain a deeper understanding of themselves and their place within the universe.

By drawing connections between the ideas expressed by Marcus Aurelius and the concept of the Logos, we can see how both emphasize the importance of understanding the nature of things, seeking simplicity, and aligning one’s actions and thoughts with the underlying principles that govern the world.

However, the real hook of the cinematic moment that spurs this discussion is not in its explicit reference to Aurelius or the Stoic framework for the Logoi, but the far more oblique way it sets me thinking about what the Logos represents within contemplative Christianity. There is some overlap, but also difference.

Logoi in Contemplative Christianity

The concept of the logoi in contemplative Christianity has some parallels with the broader philosophical concept of the Logos in ancient Greek philosophy, but there are also notable differences in their usage and interpretation.

In contemplative Christianity, the term logoi (λογοι, the plural form of λογος, “logos”) refers to the divine, creative principles or ideas through which God brings forth and sustains the created world. It is believed that these logoi contain the inherent patterns, meanings, and purposes of all created things, reflecting the wisdom and intention of God.

Contemplative Christianity sees the logoi as the blueprint or archetypal forms of creation, existing in the mind of God. They are understood as the divine thoughts or intentions that underlie the existence and functioning of everything in the universe. The logoi are seen as expressions of God’s presence and the means through which divine wisdom is revealed to humanity.

Contemplative practices in Christianity involve seeking a direct, experiential union with God and opening oneself to the divine presence within (and I will be writing much more on this praxis, and how it was understood methodologically by various writers from Early Christian coenobitic communities, through medieval monasticism to the contemporary in later posts). In the contemplative context, the logoi can be understood as the spiritual “seeds” or “imprints” within the soul that resonate with and respond to the divine presence. Through contemplative practices such as lectio divina (more on which to follow), meditation, prayer, and deep reflection, individuals aim to attune themselves to the logoi and align their consciousness with the divine wisdom and purpose.

While the Greek philosophical concept of the Logos focuses more on the rational order and interconnectedness of the universe, the contemplative Christian understanding of the logoi emphasizes the divine creative principles and intentions behind creation. It is a deeply mystical and spiritual perspective that seeks to commune with God and discern the divine presence within oneself and the world. The focus can be said to be the God-world relation.

In summary, the logoi in contemplative Christianity represent the divine creative principles and ideas through which God manifests and sustains the world, while the Logos in Greek philosophy refers more broadly to the rational order and interconnectedness of the universe. Both concepts share the idea of underlying principles or patterns, but their specific interpretations and applications differ based on their respective philosophical and theological frameworks.

Some Proposals for Further Development

Here my interests in the theory of logoi bifurcate. On the one hand I consider Christian Theosophy (or Boehmeism as it is sometimes known in early writings) and in particular Jacob Boehme’s doctrine of signatures. This fascinates me because while there is a clear connection of some sort between Boehme’s signatures and the contemplative Christian concept of logoi, they are not the same ontologically speaking. Furthermore, as a reader of Giorgio Agamben it behooves me to make at least some comparison or distinction between what Boehme’s signatures are held to be and the work done by signatures in Agamben’s development of Foucault’s archeological methodology. This, however, is not my priority at present.

On the other hand, I am deeply impressed by Rowan Williams’s reading of the Philokalia, in his Looking East in Winter, in which there is mention of the Logoi in relation to several very pertinent matters I find more urgent. I mean here the changing reception in the West of Eastern Orthodox spirituality, the writings of Maximus Confessor and Evagrius Ponticus, the relationship of Christian doctrine to art and to aesthetics, and the Sophiology of Sergius Bulgakov.

Of these two branches, only the first will be discussed today. The second branch will be briefly introduced, but no more. A bridging post will be written at a later date, circling back around to, and continuing my writing on, Solovyov and his Sophiology. It will be noted that I am skipping a huge amount of information and potential discussion on middle Platonism and neo-Platonism — this is an intentional postponement. It will find its place in time.

For the moment then, we will continue with our consideration of the logoi, now as they pertain to Jacob Boehme and his theory of signatures.

Jacob Boehme, Signatures and Logoi

In the context of Jacob Boehme’s philosophy, signatures refer to the concept that visible and tangible things in the natural world bear symbolic or representative attributes that reflect deeper spiritual truths. These signatures are seen as divine imprints or reflections of the spiritual principles and qualities present in God and the divine order.

Boehme believed that God’s attributes and the principles of creation are manifested in the visible world through symbolic signs or signatures. These signatures serve as clues or pointers to the hidden spiritual realities behind the physical appearances. By observing and understanding these signatures, one could gain insights into the nature of God and the inner workings of the universe.

The concept of signatures in Boehme’s philosophy is related to the idea of logoi or Logos, which refers to the divine Word or creative principle. In Boehme’s view, the logoi are the divine thoughts or ideas that precede and give form to the manifested world. These divine logoi are seen as the archetypal patterns or blueprints that underlie the creation and structure of everything in existence.

The signatures, according to Boehme, are the visible expressions or manifestations of these divine logoi. They are the external symbols and shapes that correspond to the inner spiritual qualities and principles. By discerning and interpreting these signatures, one can gain insights into the divine order and the spiritual significance of the natural world.

In summary, signatures in Boehme’s philosophy are the visible signs or symbols in the natural world that reflect deeper spiritual truths. They are related to the concept of logoi, representing the visible expressions of the divine thoughts or archetypal patterns that govern creation.

Inspiration

In brief, it is enough to say that I began my philosophical journey years ago with phenomenology in the style of Heidegger, Sartre, Levinas, Merleau-Ponty, Marion and theology with Tillich. I am at times then, very much exposed to the ‘call’ or ‘vocation’, and have spend much time listening to the Being of the world in the being given existence of things. And yet it is always new, it is always with wonder, astonishment, occasionally dread, that I ‘hear’ (it is properly synaesthesia, since I behold it with all senses) the Worlding of the World. Other minds ignite in me a completely refreshed experience of defamilarised Being, or Gift (what relation this bears to Logos I have yet to grasp). Recently it has been Rowan Williams.

[W]hat is, is because God addresses it. …[T]he Eastern Christian idea [is] that it is the logoi, the words of God, which are the foundation of everything. Every reality is a communication of God, and everything exists therefore in virtue of God’s communicating act.