For example, in order to exist, you need a body. But the existence of bodies is founded upon any number of prior, or deeper, or more universal principles and conditions. I touched on this in the book, for example, vis-a-vis natural selection. Sure, natural selection makes sense on its own level, but to treat it as an ultimate explanation, without need of much deeper supporting principles, is only to prove you aren't very evolved.
I suppose I first ran into this idea in a book by Stanley Jaki called Means to Message: A Treatise on Truth. If you're going to say anything useful about the world, you have to begin with what you are presently doing, which is, trying to say something useful about the world. How is this even possible? So many assumptions are packed into it, and yet, intellectuals of various kinds just proceed as if they're all self-evident.
All philosophers, intellectuals, thinkers, pundits, and professors, despite different conclusions, will agree on one thing (even if the are unaware of it): that "They all use tangible means for the delivery of their respective messages" (Jaki). In order to communicate meaning, there must be a means of communication:
Therefore, if philosophers are logical, their strictly primary concern should be about the extent to which their particular philosophy justifies the use of any such means, indeed its very reality and all the consequences, both numerous and momentous, that follow from this.
Take Darwinism, for example. Is there anything in this philosophy that permits the entities explained by it to explain themselves, with no remainder? I don't see how. At best, this metaphysic traps us in an inescapable tautology, such that there would be no reason to take seriously what such a restricted being says.
In a way, it's a variant of the old Epimenides gag about all Cretans being liars. For to say that all Darwinians are telling the truth is to transcend Darwinism. As we've put it before, if Darwinism is true, it can't be. More generally,
The perusal of representative selections from the works of modern or pre-modern philosophers hardly reveals on their part a sense of the need to justify thematically the means that carries their message. Yet only in the measure in which that justification is done, implicitly or, what is far better, explicitly, may the philosopher's message become truly about truth (Jaki).
Which means that 99% of philosophers imagine they are finished -- or close to it -- when they haven't actually even begun.
And now I have to get ready for work. To be continued....