Alberto Vanzo writes…
In earlier posts, I claimed that the now-familiar notion of empiricism was first introduced by Immanuel Kant and that it was not in use in the early modern time. However, Kant contrasts “rationalists” and “empirics” in one area in which it was customary for German writers to distinguish people who relied on experience with those who relied on reason, namely, politics. Dozens of early modern German authors distinguished between empirical politicians and rational, dogmatic, or speculative politicians. Did the pre-Kantian distinction between empirical and rational politicians provide a significant source of the Kantian distinction between empiricist and rationalist philosophers? To answer this question, let us look at the contexts in which early modern German writers typically mentioned empirical politicians.
It is only in the first decades of the seventeenth century that politics appeared as an autonomous academic discipline in the German faculties of arts. Its early exponents were preoccupied with establishing its importance and autonomy against those jurists, like Jean Bodin, who regarded it as a part of jurisprudence, identified the good politician with the good legal expert, and denied that there was any need to introduce the study of politics within the arts faculty, in addition to what one could learn in the course of legal study. To this end, academic writers on politics stressed that it is more than a mere set of practical precepts. Politics is a doctrina based on general principles which one must learn to acquire the political virtue par excellence, political prudence. In this context, the phrase “empirical politician” was used to designate and criticize those politicians as pseudo-politicians who rely only on experience, without knowing the doctrine of politics.
By the second half of the eighteenth century, the discipline of politics experienced a transformation that placed empirical politicians in a far better light. What used to be the theoretical and general part of politics was now dealt with within the discipline of universal public law (ius publicum universale). Politics became mostly concerned with identifying the best ways to govern and the most effective practical means to achieve aims established by universal public law. The necessity of being versed in a demonstrative philosophical doctrine for being a good politician was no longer obvious and discussions of the requirements for political prudence had largely been supplanted by discussions of the more fashionable and pragmatic topic of reason of State. It is in this context that Kant contrasts empirics and rationalists in politics, criticizing the former and stressing the importance for politics to be conducted in light of the philosophical foundations of public law.
Kant’s references to empirics and rationalists in politics show that the distinction between these two kinds of politicians and the notion of political empiricism were well known when the distinction between empiricist and rationalist philosophers was first introduced. However, there are only tenuous similarities between these distinctions.
Empiricists and rationalists take opposite stances on the origins of cognitions and foundations of knowledge, the former appealing to experience and the latter appealing to the a priori. Empirical politicians too relied on experience. However, their reliance on experience was not contrasted with the reliance on the a priori, whether in the form of a priori reasonings or of non-empirical cognitive faculties such as rational insight. It was contrasted with the «precepts of doctrine and rules derived from the learned schools» (Faber), on whose basis dogmatic or rational politicians justified their views and actions.
Dogmatic politicians would bear a significant resemblance with rationalist philosophers if the doctrines on which they rely were established a priori, independently from experience. However, the role of experience in the establishment of principles was the object of significant divergences between early modern authors, including the Aristotelians. According to some authors, principles could not be warranted independently from experience. Additionally, what role experience had in the establishment of political doctrine was never at stake in the characterizations of dogmatic politicians. Politicians qualified as dogmatic if their views, actions, and political prudence relied on a doctrine, regardless of its empirical or non-empirical origin. Empirical politicians relied on practice and experience as opposed not to a priori cognitions or faculties, but to a systematic theoretical apparatus of any sort.
I conclude that, although the early modern contrast between empirical and rational politicians bears some resemblance with the distinction between rationalists and empiricists, it cannot be a significant source of the latter distinction. Do you find this claim plausible? Let me know by posting a comment.