Aztec Philosophy

Understanding a World in Motion

James Maffie

• Éditeur: University Press of Colorado
• Année: 2014
• ISBN:
  9781607322238
• Sujet: Sciences sociales
• Sous-sujet: Sociologie

In Aztec Philosophy, James Maffie shows the Aztecs advanced a highly sophisticated and internally coherent systematic philosophy worthy of consideration alongside other philosophies from around the world.Bringing together the fields of comparative world philosophy and Mesoamerican studies, Maffie excavates the distinctly philosophical aspects of Aztec thought. Aztec Philosophy focuses on the ways Aztec metaphysics—the Aztecs' understanding of the nature, structure and constitution of reality—underpinned Aztec thinking about wisdom, ethics, politics, \ and aesthetics, and served as a backdrop for Aztec religious practices as well as everyday activities such as weaving, farming, and warfare. Aztec metaphysicians conceived reality and cosmos as a grand, ongoing process of weaving—theirs was a world in motion. Drawing upon linguistic, ethnohistorical, archaeological, historical, and contemporary ethnographic evidence, Maffie argues that Aztec metaphysics maintained a processive, transformational, and non-hierarchical view of reality, time, and existence along with a pantheistic theology. Aztec Philosophy will be of great interest to Mesoamericanists, philosophers, religionists, folklorists, and Latin Americanists as well as students of indigenous philosophy, religion, and art of the Americas.

1
Teotl

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Let’s begin our examination of Aztec metaphysics. Western philosophy standardly defines metaphysics as the study of the nature, structure, and constitution of reality at the most comprehensive and synoptic level. Metaphysics aims to advance our understanding of the nature of things broadly construed. Metaphysicians seek answers to puzzles concerning the nature of existence, causality, consciousness, space, time, God, personal identity, and the relationship between human beings and the world. Ontology is a branch of metaphysics that focuses more narrowly on the nature of being per se and on what things exist and the kind of existence they enjoy.¹ Aztec metaphysics accordingly consists of the Aztecs’ view of the nature, structure, and constitution of reality. Aztec ontology consists of the Aztecs’ view concerning what exists and the kind of existence that existing things enjoy.

Section 1.1 sketches in broad strokes the general contours and fundamental features of my interpretation of Aztec metaphysics. My defense of this interpretation begins in section 1.2 and continues throughout the remainder of the book. Section 1.2 situates my understanding within existing scholarship on Aztec metaphysics. Section 1.3 discusses the artistic and shamanic elements of Aztec metaphysics, while section 1.4 explores several salient implications of along with several objections against my interpretation. Section 1.5 briefly summarizes the chapter’s findings.

1.1. Teotl

At the heart of Aztec metaphysics stands the ontological thesis that there exists just one thing: continually dynamic, vivifying, self-generating and self-regenerating sacred power, force, or energy. The Aztecs referred to this energy as teotl. Teotl is identical with reality per se and hence identical with everything that exists. What’s more, teotl is the basic stuff of reality. That which is real, in other words, is both identical with teotl and consists of teotl. Aztec metaphysics thus holds that there exists numerically only one thing – energy – as well as only one kind of thing – energy. Reality consists of just one thing, teotl, and this one thing is metaphysically homogeneous. Reality consists of just one kind of stuff: power or force. Taking a page from the metaphysical views of contemporary Mixtec-speaking Nuyootecos of the Mixteca Alta, we might think of teotl as something akin to electricity. Nuyootecos speak of a single, all-encompassing energy, yii, which they liken to electricity.² What’s more, the Aztecs regarded teotl as sacred. Although everywhere and in everything, teotl presents itself most dramatically – and is accordingly sensed most vibrantly by humans – in the vivifying potency of water, sexual activity, blood, heat, sunlight, jade, the singing of birds, and the iridescent blue-green plumage of the quetzal bird. As the single, all-encompassing life force of the cosmos, teotl vivifies the cosmos and all its contents. Everything that happens does so through teotl’s perpetual energy-in-motion. Teotl is the continuing “life-flow of creation”:³ “a vast ocean of impersonal creative energy.”⁴

Aztec metaphysics is therefore monistic in two distinct senses. First, it claims that there exists only one numerically countable thing: teotl. I call this claim ontological monism. Aztec metaphysics thus rejects ontological pluralism or the view that there exists more than one numerically countable thing. Second, it claims that this single existing thing – teotl – consists of just one kind of stuff, to wit, force, energy or power. Teotl is metaphysically uniform and homogenous. I call this view constitutional monism. Since the cosmos and all its contents are identical with teotl as well as constituted by teotl, it follows that the cosmos and all its contents consist uniformly of energy, power, or force. Everything consists of electricity-like energy-in-motion. Aztec metaphysics thus denies constitutional pluralism or the thesis that reality consists of more than one kind of stuff (e.g., spiritual stuff and physical stuff). Together, ontological and constitutional monism entail that the apparent plurality of existing things (e.g., sun, mountains, trees, stones, and humans) as well as plurality of different kinds of stuff (e.g., spiritual vs. material) are both derivable from and hence explainable in terms of one existent and one kind of stuff: teotl. In the final analysis, the nature of things is to be understood in terms of teotl.

Teotl is nonpersonal, nonminded, nonagentive, and nonintentional. It is not a deity, person, or subject possessing emotions, cognitions, grand intentions, or goals. It is not an all-powerful benevolent or malevolent god.⁵ It is neither a legislative agent characterized by free will nor an omniscient intellect. Teotl is thoroughly amoral, that is, it is wholly lacking in moral qualities such as good and evil. Like the changing of the seasons, teotl’s constant changing lacks moral properties.⁶

Teotl is essentially power: continually active, actualized, and actualizing energy-in-motion. It is essentially dynamic: ever-moving, ever-circulating, and ever-becoming. As ever-actualizing power, teotl consists of creating, doing, making, changing, effecting, and destroying. Generating, degenerating, and regenerating are what teotl does and therefore what teotl is. Yet teotl no more chooses to do this than electricity chooses to flow or the seasons choose to change. This is simply teotl’s nature. The power by which teotl generates and regenerates itself and the cosmos is teotl’s essence. Similarly, the power by which teotl and all things exist is also its essence.⁷ In the final analysis, then, the existence and nature of all things are functions of and ultimately explainable in terms of the generative and regenerative power of teotl.

Teotl is a process like a thunderstorm or flowing river rather a static, perduring substantive entity like a table or pebble. Moreover, it is continuous and ever-continuing process. Since there exists only one thing – namely, teotl – it follows that teotl is self-generating. After all, there is nothing outside of teotl that could act upon teotl. Teotl’s tireless process of flowing, changing, and becoming is ultimately a process of self-unfolding and self-transforming. This self-becoming does not move...