Suppose either we do or we do not "deserve to merely exist", what existential difference does that distinction make?But what questions could one ask to determine if one deserves to merely exist? — TiredThinker
:fire: :up:An architect draws up plans for a building that does not exist. The plans are general instructions (commands) for the construction of the building. To complain to the architect that the building does not exist would be foolish; what matters is, if and when the instructions are followed, will the building stand, or collapse? And if it stands, will it provide whatever requirements for shelter and comfort were envisioned? — unenlightened
I think one's commitment to a philosophical position or way of life can be "based on experience" but "truth, reason or understanding", which constitute doing philosophy, are not themselves "based on experience".Thinking about it more, the way I see it is that truth, reason or understanding are based on experience. — Jack Cummins
While the aporia with which one's inquiries and thinking begin might be functions of, or related to, one's bio-social psychology, the "philosophical outlook" which might follow is no more dependent on, or validated by, how aporia are selected than a mathematical theorem is dependent on how its axioms are selected or a musical composition is dependent on how its scale, notes & key-changes are selected. That seems a genetic fallacy, Jack.Of course, each person is a unique person in an ongoing process of structuring a philosophy outlook but intersectionality is likely to have some bearing on this.
I see. The correction still confuses me, though differently. If philisophy is a form of reason (re: reflective), how is "a quest for reason", in this sense, anything but chasing its own tail (à la trying to lift oneself off the ground by one's own hair)? To my mind philosophy is a quest for understanding ...'is philosophy a quest for reason' — Jack Cummins
Given your question, Jack, it seemed to me more relevant to associate "competing" with relative (e.g. multiple dogmas) instead of complementary suggesting plurality (e.g. multiple versions of the same X). Then again, a "maze" consists of multiple paths, which complement one another, so "pluralism" after all. :chin:... competing 'truths' rather than these simply being simply relative.
Well, for starters, I'm numerate ... sophistry & dogma don't confuse me.So, I am asking how do you think about making sense in the maze of philosophicalpluralism[relativism]? — Jack Cummins
Please rephrase or reformulate this question.Also, to what extent is reason a quest for reason, a search for personal meaning or connected to power balances or imbalances in social structures?
IIRC, quite good. :up:Christianity: The First Three Thousand Years, Diarmaid MacCollouch — Count Timothy von Icarus
I've been grateful to Heidegger, nonetheless, since my earliest philosophical studies in the late '70s for his monumental oeuvre as a/the paragon of how NOT to philosophize - or think-live philosophically (as Arendt points out) - as manifest by the generations of heideggerian obscurant sophists (i.e. p0m0s e.g. Derrida, Baudrillard, Lyotard, Rorty et al) who've come and gone in and out of academic & litcrit fashion since the 1950s - — 180 Proof
He did not find his "thinking" compatible with that of most modern thinkers during inter-war years Europe but Heidegger enthusiastically embraced Hitler's "ideas" as compatible with his own, and enough so that he promptly jumped on the Nazi bandwagon after 'the Reichstag fire' and subsequent Enabling Act decree when most other notable, modern, (non-Jewish) German philisophers (e.g. Jaspers, Gadamer, Carnap) had not.... anti-modernist, pre/ir-rationalist ("blood"), agrarian ("soil"), totalizing & oracular. — 180 Proof
No. The historical-cultural-political context is, however, the most relevant context to the question of the degree to which Heidegger's political affilitation and activity are reflected in his major philosophical work which he had so recently published. Other contextual readings, in this case, may provide nuances which supplement our understanding of the text but they are too ancillary to exculpate SuZ of its ideological affordances.I agree that it should be read in that context, do you believe the ideas he had should only be read in that context? — fdrake
:clap: :lol:I don’t know nor care about the details. — NOS4A2
Only if you read the text out of context. Otherwise, SuZ is anti-modernist, pre/ir-rationalist ("blood"), agrarian ("soil"), totalizing & oracular. Fascism was in ascendancy in post-WWI Europe and fascist parties like the Nationalsozialistische Deutsche Arbeiterparte (NSDAP) were very active in Weimar Germany several years before Heidegger published in 1927. Historical context matters, Mikie. As an academic ambitious to make his mark, Heidi addressed his contemporaries – intellectual, and ideological, Mitläufer – according to the Zeitgeist of that era. As a matter of hermeneutic scruple, SuZ should be read in that cultural-ideological context; I don't think my characterization above is hyperbolic or uncharitable considering the Völkische Bewegung milieu.Being and Time was published in 1927, well before Nazis came to power. There’s nothing in there about Nazism. — Mikie
:brow:Again, the Dasein was Hitler-compatible ... — 180 Proof
:clap: :fire:In 1969 Stanley Rosen published "Nihilism: A Philosophical Essay". It can be described as Plato against Heidegger. Rosen said:
"Nihilism is the concept of reason separated from the concept of the good." — Fooloso4
"Scarcity" seems the fundamental driver of dominance hierarchies and imperialism that no amount of "progress" has put an end to or significantly diminished — 180 Proof
I watched with glee
while your Kings and Queens
fought for ten decades
for the Gods they made!
"Really exist'? :chin:Does the mindscape really exist? — Art48
I think (post-Kantian) "metaphysical questions" (mostly) make explicit the limits of reason for "making sense of the world".Can metaphysical questions, in particular, the mindscape hypothesis, give us useful guidance into how to study and make sense of the world? — Art48
... you're on earth, there's no cure for that! — Samuel Beckett, Endgame
Corrected.Some are determined to choose to believe in "free will".
Some are determined to choose to believe that "free will" is an illusion.
Some are determined to choose to believe that "free will" is compatible with being determined.
And some are determined to choose to think that 'whether or not we have "free will"' is a distinction that does not make a significant practical difference in our everyday lives. — 180 Proof
Expect the worst and prepare for the best. You'll never be disappointed. Either win or learn! :strong: Besides, an "easy life" is a crutch (re: decadence) that is more likely to cripple you than not."Don't wish for an easy life. Wish for the strength to handle a hard life." [Bruce Lee]
What is the logic to this quote? — TiredThinker
:fire: Well said.Humans seem to be machines for making meaning - drawing connections and telling stories. Hence, culture, art, entertainment, religion, literature, philosophy, science, etc, etc. We can't help ourselves. It's our thing. Some of us like our stories to be metanarratives - foundational and transcendent. Some of us are happy with tentative accounts, subject to constant revision. — Tom Storm
:100:Atheists like myself don't make claims about the non-existence of god. Our claim is that we have no good reason to accept the proposition - the arguments and evidence being unconvincing. — Tom Storm