I wonder what the minimum standard would be for someone to be called a philosopher?
— Tom Storm
Minimum standard, by my lights in the world we live in, is being paid to do it.
But surely you see how inadequate that standard is. It's just the minimum standard in the world we happen to live in (and it's likely the person paid to do it has expertise, especially given how competitive those roles are) — Moliere
Ok, but doesn't that mean the "other America" you spoke of is 80-85% of the population? Is that what you meant? — frank
↪Joshs
80% of the US population is considered urban., but Trump got 49.1% of the popular vote..
I think the community you're referring to is educated urbanites, probably mostly white, so it's the 45% of whites who didn't vote for Trump. The group to watch is Latinos, who are now 20% of the US population, and voted for Trump in larger numbers in 2024 than previously. — frank
All of the those places are failing, sorry to say. You are making my point. I live in one of them. — Fire Ologist
What are the values unique to those cities that the Dems are fostering and building up but the repubs are resisting? What values and will promoting those values help make those cities flourish? — Fire Ologist
↪Joshs Very interesting analysis. How do you see this playing out over the next 4-8 years? — Tom Storm
North, south, east coast, west coast, city, farm, black, white, little Italy, china town, rich/poor - the American system survived a massive civil war. We survived the 1960s and the murder if so many politicians, and 2020 elections and a maga insurrection. Nothing really new about a free nation’s people at odds with their own unity — Fire Ologist
Trump’s success is because people in the cities, in the suburbs, on the farms, of every economic class, of all types of sexual preference, in every color, Hispanic, Native American, etc, etc, etc - so many agree. Basic street facts, like who is male, and who is the bully, and who needs help, and who is full of shit all of the time (Crockett) - they can’t be hidden forever. Media is losing and the Dems are losing with them. — Fire Ologist
At some stage one might grow to recognise oneself as a member of a community, to acknowledge the need in others to also overcome themselves.
And then one might begin to consider ethics. One might become an adult. — Banno
The truth of the deep leftward bias of all legacy and main stream media (ABC, NBC, CBS, NYT, LA Times, Wash. Post, CNN, all things Hollywood) is the fulcrum behind Trump’s continued success and appeal - since 2016.
Libs refuse to see it. It’s a total blind spot. It’s why dems will continue losing outside of the areas where Al of their sheep flock — Fire Ologist
I agree that when it comes to claims of knowledge, justification is required. On the other hand I know many things with certainty that require no justification simply because they are directly known―in these cases justification just doesn't enter the picture.
— Janus
And this resembles the "A or ~A" case, where it's difficult to see it in terms of justifications. Still, I think the conclusion we ought to draw from this is that we're not quite sure what a justification is. What sorts of reasons may play a part in justification? (We noted earlier that a "good justification" is very unclear, in many cases.) If you ask me for my justification in believing "I am having thought X right now" and I reply, "I am directly observing this occurrence as we speak," have I offered a justification? Perhaps so; that's one way of understanding what reasons count as justification, though I'd probably also need to say something about the previous reliability of my direct observations. Or we might conclude that "directly observing" and "having" are two ways of saying the same thing, so no actual reason has been offered. Then, if "I am having thought X" needs a justification, we'd have to look elsewhere. — J
You’re trying to run all these concepts through a propositional logic wringer, which, as I said before, presupposes that the terms we are comparing do not alter their sense in the very act of comparison. Without its dependence on the fixity of its terms, logic can’t produce its laws, and you’re clinging to these laws as the ground for your attempt to refute certain philosophical approaches as self-contradictory. If you start from a ground of identiy and then explain difference as emerging from or dependent on identity, then you will always be able to use propositional logic to ‘refute’ philosophies which claim to ground identity in difference.If the idea is that self-refutation and contradiction are avoided because what is meant by terms like: truth, correctness, constraints, etc. is always changing, and so always equivocal, then it doesn't seem that it can be saying anything at all. Every point in the discourse would be guilty of the fallacy of equivocation — Count Timothy von Icarus
They acknowledge the necessity of periods of stable cultural norms, but take delight in their deconstruction. One could say that betterment for them is tied to the most accelerative cycling between stability and radical change we can manage.
— Joshs
In virtue of what is this "better?" — Count Timothy von Icarus
it seems there was a time during which life did not exist, just as there was a time during which we each individually did not exist. During that time period, it seems that the Earth did exist. Is it not possible for the Earth to have existed or to have a determinant shape, etc. prior to the advent of life and its schemas? No doubt, the empiricist-analytic view of a "view from nowhere" is flawed, but it doesn't seem to me to follow that, if that view is flawed, then truth and intelligibility are dependent upon man and his practices (or life and its practices).
It does not follow, for instance, that because the view from nowhere is flawed, and because one needs language to say "the Earth was round before life existed on it," and a mind to know this, that Earth could have no shape prior to the "schemas" etc. that allow for this to be known by — Count Timothy von Icarus
Intelligibility is arguably a prerequisite for understanding, not a product of understanding. But even if intelligibility is a product of understanding and will (pragmatic striving), I can think of no reason to think that it is a product of our act of understanding and willing (either individually or collectively) nor a product of the understanding and willing of life on Earth more generally.
A sort of Euthyphro dilemma seems to hold here. Is what is willed (pragmatically striven for) willed because it is good, or is it good because it is what is willed? If it's the former, then what is striven for must already be intelligible as desirable (good) prior to the act of willing. If it's the latter, we have a sort of inchoate voluntarism where the direction of the will (the pragmatic drive) is ultimately arbitrary in that it is grounded in no prior intelligibility, and is itself contingent. A pragmatism that is not oriented towards some end is not so much pragmatism, as a sort of sheer willing that generates its own end. — Count Timothy von Icarus
Even if beliefs shift, practices that fail to work or coordinate with the world will disappear, while useful practices will persist.
— Tom Storm
What "fails to work" and what is "useful" is defined in terms of current beliefs, desires, and opinions, no? So, if "not anything goes" because only "useful" practices survive, but "useful practices" are just whatever practices just so happen to be affirmed as useful, I am not sure what sort of limit this is supposed to generate. What is (truly) "useful" is itself a function of current beliefs, right?
Not only does this undermine the ability for "usefulness" to function as a sort of constraint on truth, I think it clashes with our intuitions. It seems possible for everyone to be wrong about what is useful. But for it to be possible for everyone to be wrong about what is useful at some time, it cannot be the case that the truth about what is useful is posterior (dependent upon) whatever current practice and belief affirms as useful. There has to be a distinction between reality and appearances/beliefs. — Count Timothy von Icarus
A metaphysics IS a boundary, setting up criteria for correctness, and more importantly, for intelligiblity.
— Joshs
Yet this is itself a metaphysical position about the nature of intelligibility. If it is affirmed over competing understandings of intelligibility without argument, obviously that would be a sort of question begging. But to merely affirm it "alongside" other understandings without argument would still essentially do the same thing. Just because the position allows contrary positions to be "equally correct" doesn't mean it isn't contradicting them, for the opposing positions might themselves deny that both understandings are "equally correct" (because they deny this understanding of the grounding of intelligibility). Even the Protagorean relativist who asserts that "whatever anyone believes is true (for that person)" ends up making a claim that has implications for truth tout court.
Plus, it would seem to me that this particular metaphysical position should want to assert itself as "more correct" than others. Otherwise, wouldn't it fall victim to the criticism in the Theaetetus that, if it is impossible to be wrong, the sophist (as a profession, not a derogatory term) is the most useless sort of person, since teaching never improves our grasp of the truth — Count Timothy von Icarus
I would like to do the genealogy of problems, of problematiques. My point is not that everything is bad, but that everything is dangerous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apathy but to a hyper- and pessimistic activism. I think that the ethico-political choice we have to make every day is to determine which is the main danger.
But most metaphysics do not set any boundaries for themselves. They speak to being qua being. So if they are all equally correct in their own domain (which is "everything") how is this not the affirmation of contradiction? More to the point maybe, if everything is "correct in its own context," how does this avoid pointing towards "anything goes?" And if some of these theories are right (their claims are affirmed) then the post-modern metaphysics of language and difference is wrong.
But this gets to point 3. "Truth" and "knowledge" seem to be being used equivocally here. — Count Timothy von Icarus
1. You say the theory doesn't allow that "anything goes," and this is because: "constraints" determine what we find useful and how human practices and beliefs develop. Is that a fair characterization?
Now either the italicized statement is true outside current human belief and practice (i.e., it is always true of all practices, regardless of what they currently affirm) or else it is only conditionally true, i.e., it is true just in case current belief and practice affirms this statement.
Here are the two horns of the dilemma. If the statement is always true of all beliefs and practices, then it is true regardless of (or outside the context of) current beliefs and practices. But this contradicts the claim that truth is just what is affirmed by current beliefs and practices.
If we grab the other horn and say that the statement is itself only conditionally true, then it is true just so long as current belief and practice affirms it. This means it can "become" false if belief and practice change such that it is no longer affirmed. Thus, the assertion we are relying on to prevent "anything" goes, turns out to be overturned just in case we all stop believing it, in which case it seems that "anything goes."
2. It is self-refuting. It is not a theory of truth that is currently widely accepted. Hence, if truth just is what is widely accepted vis-á-vis common practices, then the theory is false by its own definition. If we affirm the theory as true, we are forced to affirm that it is false, and so we contradict ourselves. To use Rorty's framing, if truth is "what our peers let us get away with," then Rorty's theory is false because it was harshly criticized from a number of different directions. His peers didn't let him get away with saying this, therefore his theory is false.
It leads to: "if A, then not-A" while asserting A essentially (the same problem with 1). — Count Timothy von Icarus
It's simply affirming post-modern hermeneutics above all competitors as a sort of default, i.e., absolutizing it, and going from there. It seems to me that this is often done with phenomenology as well. A phenomenology that supports a metaphysics of sheer giveness and difference is affirmed, and alternative phenomenology (e g., Plotinus, the Scholastics from whence modern phenomenology gets its terminology, Hegel, and contemporary Catholic phenomenologists, etc.) are dismissed. Now, I won't claim that something like Hegel's argument that sheer giveness is actually contentless and that it is the higher levels of understanding (Absolute Knowing) that should be affirmed (rather than dismissed as "reification") is air tight against later "post-modern" phenomenology, but neither does it seem like the alternative has a decisive refutation of it. If anything, the issue seems undecidable, and metaphysics (acknowledged or not), aesthetics, and a commitment to certain notions of freedom seem to be driving the choice between the two.
Obviously, if we assume a view like Rorty's is true, we can justify it as true. Why should we accept it as true when it refutes itself though? Why should we accept it as true when most don't, given what it says about truth? — Count Timothy von Icarus
Heidegger has a lot of Kierkegaard in his ideas, though he doesn't like to admit it (See Caputo on this in his Radical Hermeneutics). All 20th century phenomenology follows through on K in one way or another in this dialectic between eternity and finitude — Constance
"truth," "relevance," "significance", these aren't mapping onto features of the world so much as they're tools we use for various purposes in different contexts.
— Joshs
How can they be tools if they do not in some way "map" onto the world? — Banno
↪Janus You prefer utility to truth?
Do you think you can maintain that distinction? The truth doesn't care about what is useful
— Banno
But ‘caring’ seems to go along with truth. Pesky concepts like mattering , relevance and significance are baked in whenever we ‘use’ the word truth. And those words dont care about universal meaning abstracted away from contextual sense — Joshs
↪Joshs And? — Banno
↪Janus You prefer utility to truth?
Do you think you can maintain that distinction? The truth doesn't care about what is useful — Banno
It is hard to know how much is about splitting the past and future, or how much is holding on to the consequences of what has happened and likely occurrences in the future. It may be possible to switch this off, but awareness of the past casts a shadow, especially on mood. For example, if I had a bad day it may effect me for some future days. If I had some disagreement with someone it will have to be faced. If I have spent too much money one day I am likely to run short later — Jack Cummins
God is not a seiendes (being); a claim Heidegger would have seen repeated explicitly over and over by the Patristics if he had made it further back than the nominalists (e.g., the opening of Eriugena's Periphyseon). You cannot plop the Trinity on a Porphyrean tree alongside the world. Ipsum esse subsistens, not ens supremum, i.e., act not thing. God as an in-itself is a category error. Teleology doesn't come from above, but from within, through participation in infinite plentitude.
Likewise, knowledge is not the imposition of the "in-itself," but participation in the Logos. To speak of the "in-itself" at all often gets written off as a capitulation to modern univocity. It is God "in which we live and move and have our being" (Acts 17:28; repeated at every liturgy). The groundedness of ethics here is not an external in-itself, but being as intelligible, given, and above all gift. This isn't violence against difference, but the very gift and sustainment of its intelligibility (the "virtual" being a secularized paradoy of participation in critiques), which is grounded in the relational love of three persons (not a static in-itself). — Count Timothy von Icarus
This narrative is not a fiction in our lives. We have to believe in its reality. Otherwise our own identity would be unmoored.
So my pragmatism doesn’t put an end to the need for a transcendent narrative. It just opens the way to a self-conscious discussion - a philosophical discussion - of the evolution of the jumble of such narratives that we find being handed down. — apokrisis
Solutions to problems are to be uncovered by better social science rather than getting closer to God. — apokrisis
The importance of living in the 'here and now' is one emphasised by many authors. One author, Ken Keyes, in, 'Handbook of Higher Consciousness: The Science of Happiness', states,
'If you are not enjoying every here and now moment in life, it is because your addictions (otherwise known as desires, attachments, demands, expectations, emotional programming, models of how life should treat you) are making you dwell in the dead past or the imagined future. They are keeping you from being here and now. All there is in life is the eternal now moment- and the experience of the moment is created by the programming in your head'. — Jack Cummins
↪DifferentiatingEgg
Nietzsche was a literary artist whose personal interactions were no more remarkable than other literary artists of his day. His special value lay in his ability to create. He was only an immoralist in terms of a kind of fantastical advocacy he left almost entirely on the page. — Baden
For Mencius , the Good is tied up with natural
kinds of innate dispositions plus the cultivation of those dispositions. This notion of a natural disposition may not satisfy everyone as a concept of the good and indeed it doesn’t satisfy Varela, even if he retains it as a kind of implied starting point. Likewise, natural disposition
should not satisfy enactivists, since nothing in enactive principles pre-ordain natural disposition as in any way intrinsically good. It’s in his third lecture that he takes the analysis I think one step, or we might even say, he has a quantum Leap involved here. One step further, providing a great amount of neuroscientific detail about distributed neural networks to explain the idea of a selfless
virtual self , an agent that emerges from a pattern or aggregate of personal processes and he then links this conception up with Buddhist practice. and I think this leads us to Varela’s core thesis , where he says ethical know-how is the progressive firsthand acquaintance with the virtuality of self. the emphasis in his analysis is going to fall on cultivation.
Putting the self in question is a kind of deconstructive phase of Buddhist mindfulness practice, out of which comes something more positive, and here he quotes a Buddhist scholar who says when the reasoning mind no longer clings and grasps one awakens into the wisdom with which one was born and compassionate arises without pretense. So it’s funny because Mencius’s kind of natural disposition is implied here but what is added to this idea is the notion of compassion. so if we ask where precisely is the notion of the good in Varela’s work, the answer is the Buddhist conception of compassion. The good is what compassion means, the good is to eliminate suffering. So for Varela and for Buddhist theories this is closely tied to the conception of or the elimination of the self as a source of suffering.
Yes. But you seem to me to be laying down an essence of "same" and using that as a rule which outlaws the ways in which we actually use "general" and "generality". — Ludwig V
Yes, but each time we invoke the same generality we mean a particular sense that wasn’t already present in the generality. So it’s never the ‘same’ generality being used each time.
— Joshs
Yes, you get that result if you think of same in the light of the logical axiom that A=A is the paradigm of sameness. Actually, for me, it is the limiting case of sameness and is the point at which it is deprived of all real meaniing. Obviously, any generalization must be applicable to a range of particular cases, which may will likely not be identical in all respects, as required by our paradigm. But the concept of a paradigm allows for differences. In short, your argument suggests that generality is, strictly speaking, impossible. That may not be a reductio ad absurdum but it is certainly a reduction to pointlessness — Ludwig V
The particular givenness doesn’t imply the more general concept. On the contrary, the general meaning is secondary to and derivative of the particular sense.
— Joshs
I'm a bit puzzled about what "swallowed up" means here. We only ever encounter particular houses and particular people. Even though they are particular, they can be described in terms of generalities — Ludwig V
Illiberal leaders in previously liberal countries do not justify their authoritarianism or interventions in opposition to liberalism. In general, they position themselves as saviors of liberalism
Likewise, dictators across the world still feel the need to have rump legislatures, to hold votes on reforms, etc. They still feel the need to hold sham elections. Even Assad did this during the civil war. They still go by "president" or "prime minister" instead of "king," "emperor," "emyr" or "shah." When they attack the West, they normally do so while tacitly accepting the values of liberalism. They deride the West as not being truly democratic, as having become an oligarchy, or just as often, as having fallen into a sort of technocratic socialism. Such criticisms accept liberal values however. When they attack "Western values" such a LGBT issues, they do so using the same language used by conservative liberals within the West, speaking to "freedom to differ" and "freedom of religion" or "freedom for traditions."
Yet they decidedly do not recommend some sort of alternative ideology the way the Soviet Union did. — Count Timothy von Icarus
The failure to articulate and hold the liberal center allows for growing encroachment on the political center by far right wing thinking and 'left of liberal' thinking on the left side. MAGA and some of the so-called Democratic Socialists both pose problems for central liberalism, whether rounding up 10 million illegal immigrants or abolishing the police — BC
I believe there has been a significant overestimation of the percentage of the population in the U.S. and Europe who ever supported liberal democracy for philosophical rather than just reasons of economic self-interest, because the ranks of liberal political parties were for a long time inflated with voters who were in fact philosophically anti-liberal, and who have now organized right-wing populist parties like MAGA that more purely reflect their anti-liberalism. Rural people in countries around the world have followed a pattern similar to MAGA , reorganizing their political parties in a rightward direction politically to reflect the traditionalism and conservatism they have always believed in.
— Joshs
If I understand correctly, you think we have misinterpreted the fact that liberalism won (which is what Fokuyama's main idea was built on)? Well, your arguments cannot be argued with, in this regard his ideas seem idealistic. — Astorre
In that case, do you agree with these ideas:
In the Marxist perspective, society is divided into a base (production relations, means of production) and a superstructure (ideology, politics, culture). The base is primary: changes in the economy (for example, the transition from feudalism to capitalism) give rise to new ideologies that justify or disguise these relations.
It follows from this that it is impossible to "invent" an ideology and impose it as the "pinnacle of evolution" - it will collide with the reality of the base. — Astorre
. I think that W is right to point to the importance of explanations after the event. But it seems odd to say that understanding is not "present" during communication. Surely understanding is expressed in communication and in even in non-communicative action. In any normal action, there is a huge amount of complexity and we may be unable to resolve various ambiguities simply of the basis of a single action. Then we need to clarify after the event. But a great deal of that complexity can be expressed in the processes of planning and preparation, before the action. — Ludwig V
↪Joshs Your solution here would appear to avoid infinite regress. As a general rule do you find infinite regress problematic? — Tom Storm
science is not about absolutes; it is about contingencies. The scientific method is a future looking construction of the conditionally structured sentence, "If...then...", that is, repeatable results are always grounded in finitude, and there is nothing in reason's logic to apodictically guarantee things will continue in this way (Sartre's notion of radical contingency is about just this: the world's behavior is not logically constrained). But ethics has a completely different ground: Good and Evil, without argument, the strangest thing in all of existence, though this is hard to acknowledge. Take two states of affairs, one ethical/aesthetic (Wittgenstein conflates the two), the other factual only, like the sun rising in the east or facts about the order of numbers; just a plain fact. what is the difference? What makes an ethical state of affairs ethical? Good and Evil, and here, unlike in science, the extralinguistic reference is itself (is such a thing even possible?) qualitatively makes the difference, evidenced by pain and pleasure. — Constance
↪Joshs While "grammar is a product of the mind", it is also embedded in the world. Rather than being forced to choose between realism and idealism, we might reject the framework that juxtaposes the two. The world is our successful interpretation and communication within our forms of life. — Banno
But it would be a mistake to think that therefore the rock could not fall unless there is a mind present - that the rock's fall is inherently a mental phenomena. — Banno
According to quantum mechanics, everything exists in a superposition until it is observed. Superposition means that different physical quantities (such as waves, forces, or electrical signals) can exist simultaneously and influence each other without losing their individual properties. So, in my view, this means that what I do not see or am not aware of exists in a superposition—a vast range of possibilities. It only truly exists the moment I see it and become aware of it.
It seems, then, that before something is observed, everything exists—but only as possibility (superposition). We live in a vast field of potential outcomes that only become definite once we observe them.
And this puzzles me.... — Jan
The business about seeing redness when one presses one’s own eyeball didn’t impress me. The need to learn from others what redness is makes this possibility dubiously relevant – unless everyone has the same experience, which is, I suppose, possible.
But the idea that one could somehow abolish redness, I think, is based on a misunderstanding of how colour works. Colour words are a system; they segment the colour spectrum, so abolishing redness sounds as if it would leave a gap in the spectrum, which is hard to understand, or just restrict the spectrum. That is possible. Dogs, for example, can’t see red. As I understand it, they see red objects as black, so the abolition is a substitution. But the ability to see red is, for us, a physiological capacity – are we to imagine some feat of genetic engineering?
I think you may be right in comparing colour with pain – in the sense that W is thinking of redness as (grammatically) like pain. Perhaps this is possible if one doesn’t understand the colour spectrum, but we do. That makes a huge difference, because if there is a spectrum of pain, it is a spectrum of intensity, not of quality. We do have qualities of pain – stabbing, aching, throbbing etc. – but they are not on a spectrum. — Ludwig V