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The Ramchal's Introduction
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The
pleasure in discovering truth is a natural trait of the
intelligent soul that exists in every one of us. Any normal
person, then, will make the utmost effort to reveal the true
nature of anything he observes and banish falsehood.
If
truth were self-evident, we could gain wisdom by simple
observation. The more we observed the world around us, the
wiser we would be. But, in fact, whether we consider the
observer or what he observes, this is not true. For all
objects must be considered in terms of many different
logical aspects, both intrinsic and relational, all of which
are equally true. For example, the shape of a table and its
measurements, length, width and so forth, are intrinsic
aspects of a table. The use, worth, and age of a table are
relational aspects.
To
complicate matters even further, not all aspects are equally
apparent. Some are readily observable through our senses,
others less so, requiring great effort to discern them. The
problem is compounded in the objects themselves, because the
same aspect that is apparent in one object may be hidden in
another. For example, the use of a table is readily
apparent, i.e., food and utensils are placed on it;
similarly, the use of bread, i.e., it sustains mankind.
However, the use of many wild plants can only be known, if
at all, after long and intensive investigation. Thus we see
that there is no object so apparent in all its aspects that
its true nature can be understood solely through superficial
observation.
Aside from these difficulties, experience shows us that many
people imagine false ideas to be absolutely true. They
generally remain firm in their beliefs, refusing to see
anything wrong with them. After initial study, a person may
think that his ideas are clear and true, and only afterwards
does he find them false and have to retract them. We can
therefore say with certainty that the true nature of things
is neither apparent nor readily understood, and there is, in
fact, considerable room for mistakes, for what is false may
appear true, and the human mind is not always discriminating
enough to hit upon the truth. The mind, in fact, may even
turn aside from the path of truth without being aware of
doing so.
In
light of this, it is beneficial for a person to find
guidelines and a method to keep himself on the straight path
without straying. For if he does carelessly go astray, he
will, after thorough observation, be able to consciously
recognize his error and return to the path. The basis of
this method is the systematic compilation of all logical
categories of things, explaining their functions and rules
as they really are. This method is a guide, leading the mind
unfalteringly in the search for wisdom. This is exactly what
our rabbis of blessed memory meant when they praised King
Solomon for making "handles for the Torah" (Eruvin 21b). He
was able to acquire a large measure of knowledge with ease
through the application of short, concise and properly
ordered rules. Now do not think that these principles are so
profound that they are beyond the understanding of ordinary
people. On the contrary, they are extremely simple and
obvious. My sole innovation in this book is the step of
conscious awareness and organization. Even though all these
rules are really natural laws of thinking, they cannot help
anyone unless they are consciously used and organized as a
tool. Once they are properly organized, a person has the
"handles" with which to easily grasp the most profound and
intricate ideas, as I explained earlier.
When
I became aware of the great benefit and necessity of this
study, I was moved to compose this small work. Anyone who
wants to approach it seriously will enhance his own
learning, and his teaching of others. However, he must not
minimize the task, for the way of the uneducated is to view
everything simplistically. Read my words carefully and
master every concept, for I have not been lax in choosing my
words with exactness in order to express each point in the
clearest possible way. My intention has been to arrange and
explain the methods of understanding and knowledge in a
style that is brief, yet sufficient. The goal of this method
is to recognize truth and embrace it, and to uncover
falsehood and reject it.
The
Talmud is like a vast ocean set before us, whose arguments
are mighty waves, whose laws roll forth rising to the
heavens and plunging to the depths. Through the forward
movement of these strong currents the Truth of Torah is
clarified and distilled - this is called the Holy Way. It is
in the Talmud that I have chosen to base my building, so
that my method will be successful and immutable. This Torah
method, then, is the paradigm for all understanding and
wisdom.
I
will explain in detail the foundations of analytical
argument in the Talmud and principles of its dialectic
thought. This will help anyone who is not already familiar
with Talmud study and desires to embark upon it directly and
easily. If he begins his study with the aid of this little
book, he will find the avenues of Talmudic law open to him,
and he will travel along them without needless detour. What
might have taken long hours, great concentration, and hard
work to acquire can be achieved with a minimum of time and
effort, for he will be tremendously aided by an organized
method and classification of ideas. Even someone who is
already accustomed to Torah study may occasionally be kept
from falling into error.
For
this reason I have named this book in accordance with its
main idea, The Ways of Reason.
May
the Al-mighty, who is the source of all knowledge and
understanding, grant us knowledge, wisdom and understanding
so that we may fear Him, do His will and serve Him with a
complete heart for all eternity. Amen. May His will be so.
Chapter One
Dialectic investigation is the process of analyzing a
statement or idea in order to explain and clarify its truth
or falsity. This process consists of setting forth all
possible arguments which validate and establish the
statement or nullify and disprove it. An arrangement must be
chosen which will test the relative strengths of the
arguments pro and con. Finally, the question must be
resolved on the side that appears most pleasing to the mind.
This investigation can be conducted among many people,
with one taking one side of the argument and the other
opposing him; i.e., one endeavors to prove a statement and
the other to disprove it, each opponent setting forth his
argument to answer the other, point for point. It is also
possible for one person to conduct the argument by himself,
filling in each side. He proposes an initial statement, and
then considers every possible rebuttal that might be made by
a person holding the opposite point of view. He then
disproves each of his own arguments, and returns to
establish his original statement.
Both these styles are found in the arguments and
disputes of the Talmud. For sometimes many rabbis debate one
topic, some posing difficulties and the others answering,
while at other times the Talmud itself questions and answers
as if different rabbis were arguing an issue. At times the
Talmud states explicitly, "The same one who asks has given
the answer". That is, the one who presents a problem solves
it himself.
However, all these forms of debate lead to the same
end, i.e., the clarification of the truth by means of
arranging every argument point for point. One judges a
difficulty whether it is raised by someone else against a
stated thought or the person raises a difficulty against
himself in the same way. Similarly, with the resolution of
any difficulty, there is no difference whether it is his own
or someone else's. The same is true for every other element
of dialectics, for we never judge a statement by its author,
but only on its own merit.
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Proof
and Disproof 