Physicalism and naturalism are the assumed consensus of modern culture, very much the product of the European Enlightenment with its emphasis on pragmatic science and instrumental reason. Accordingly this essay will go against the grain of the mainstream consensus and even against what many will presume to be common sense. — Wayfarer
Ironically, even on a philosophy webpage --- presumably a forum for ideas about ideas --- many posters seem to instinctively argue against any form of meta-physics -- especially Idealism -- on the basis of priority of the five senses -- common to most animals -- over our unique human rational faculty. Consequently, they bow only to Physical Science --- with its artificial sensory enhancements --- instead of Meta-Physical Philosophy --- and its cultural reasoning enhancements (e.g. Logic) --- to support their sense-able beliefs.Physicalism and naturalism are the assumed consensus of modern culture, very much the product of the European Enlightenment with its emphasis on pragmatic science and instrumental reason. Accordingly this essay will go against the grain of the mainstream consensus and even against what many will presume to be common sense. — Wayfarer
For me the answer "it causes vibration, but only makes a sound when an ear listens to it" is apt here. As for me I understand things to exist independent of minds (as you said), but there is a dimension to reality that can only be framed within the context of an observer (sound/noise vs simple vibrations). — Benj96
On my view there is clearly a cleavage between the scientific paradigm and post-Kantian philosophy, and it does revolve around this question of realism, but I tend to see more problems with the post-Kantian approach than with the scientific approach. Granted, there are problems with both, as both seem to provide only a partial account. In any case, why think it is the scientific-physicalist-naturalist half that is especially problematic? — Leontiskos
A recent scientific metaphor along these lines was Hoffman's Interface Theory of Perception*1. That proposal was described in a book entitled The Case Against Reality. It postulated that natural evolution created big-brained animals with the latent ability to "see" what is not before their eyes, by means of imagination. — Gnomon
:up:Thanks for your feedback! — Wayfarer
Incorrect. By the world I'm referring to 'the totality of facts' (re: TLP, 1.1-1.21).First point - when you say 'the world' here you refer to 'the totality of experience', right?
Then why not instead title the thread... this is an argument that the mind is both unitary and transcendental.
If X is true by definition (i.e. apodictic), then X is merely abstract and not concrete, or factual. Given ubiquitious and continuous (i.e. embodied) multi-modal stimuli from environmental imbedding, sufficiently complex, functioning, brains generate recursively narrative, phenomenal self models (PSM)¹ via tangled hierarchical (SL)² processing of which "first-person consciousness" consists. That these processes are also voluntarily as well as involuntarily interruptable, Wayfarer, demonstrates that the "reality (that) cannot be plausibly denied" is primarily virtual. :sparkle:... the reality of first-person consciousness is apodictic, cannot plausibly be denied.
With the proverbial "heart". It seems to be perfectly possible to live a good life without any self-reflection or philosophical contemplation. You just "follow your heart". — baker
No, this is a misrepresentation of metaphysics such as Descartes's meditation. It's not the senses that mislead you, it's the thought that ideas come out of nothing. No one is deceiving us. The world out there does not deceive.The problem is that the senses often give us confusing and misleading information, i.e. they deceive us. For example, it looks to me, like there is nothing between me and the far wall of the room, but I know there is air in between. Logic has figured out that air is a substance even though it is unseen. — Metaphysician Undercover
No. Read below:Well, he kinda did. At the beginning of his meditations, he said something along the lines that he had hitherto held many false opinions purely because he'd swallowed the accepted wisdom. This is why he had to go back to square one, as it were, and put aside everything he thought he had known, starting with the self-evident 'cogito ergo sum'. — Wayfarer
And the longer and the more carefully that I investigate these
matters, the more clearly and distinctly do I recognize their truth. But
what am I to conclude from it all in the end? It is this, that if the
objective reality of any one of my ideas is of such a nature as clearly to
make me recognize that it is not in me either formally or eminently, and
that consequently I cannot myself be the cause of it, it follows of
necessity that I am not alone in the world, but that there is another being
which exists, or which is the cause of this idea. On the other hand, had
no such an idea existed in me, I should have had no sufficient argument
to convince me of the existence of any being beyond myself; for I have
made very careful investigation everywhere and up to the present time
have been able to find no other ground. — Descartes
why think it is the scientific-physicalist-naturalist half that is especially problematic? — Leontiskos
it is not necessary to conceive that a body have a color, taste, aroma, or make a sound; if we lacked senses, intellect and imagination might never think of them.
Thus, from the point of view of the subject in which they seem to inhere [these attributes] are nothing but empty names, rather they inhere only in the sensitive body [i.e. of the observer] … f one removes the animal [observer], then all these qualities are … annihilated. (Galileo 1623 [2008: 185])
The modern mind-body problem arose out of the scientific revolution of the seventeenth century, as a direct result of the concept of objective physical reality that drove that revolution. Galileo and Descartes made the crucial conceptual division by proposing that physical science should provide a mathematically precise quantitative description of an external reality extended in space and time, a description limited to spatio-temporal primary qualities such as shape, size, and motion, and to laws governing the relations among them. Subjective appearances, on the other hand -- how this physical world appears to human perception -- were assigned to the mind, and the secondary qualities like color, sound, and smell were to be analyzed relationally, in terms of the power of physical things, acting on the senses, to produce those appearances in the minds of observers. It was essential to leave out or subtract subjective appearances and the human mind -- as well as human intentions and purposes -- from the physical world in order to permit this powerful but austere spatiotemporal conception of objective physical reality to develop. — Thomas Nagel, Mind and Cosmos, Pp 35-36
(Descartes) is arguing for causation! — L'éléphant
Several years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation..."
But I am not arguing that it means that ‘the world is all in the mind’. It’s rather that, whatever judgements are made about the world, the mind provides the framework within which such judgements are meaningful. So though we know that prior to the evolution of life there must have been a Universe with no intelligent beings in it, or that there are empty rooms with no inhabitants, or objects unseen by any eye — the existence of all such supposedly unseen realities still relies on an implicit perspective. What their existence might be outside of any perspective is meaningless and unintelligible, as a matter of both fact and principle.
No, this is a misrepresentation of metaphysics such as Descartes's meditation. It's not the senses that mislead you, it's the thought that ideas come out of nothing. No one is deceiving us. The world out there does not deceive. — L'éléphant
It's a fact that the term 'idealism' is itself a product of the modern period - first came into use with Leibniz, I think. Plato would not have known the word. We can retrospectively assess Platonism as idealist but it needs careful interpretation. — Wayfarer
I think it depends on one's particular starting point. For me, it's the default to think of perception as an active, volitional process, my default is perspectivism*. I take for granted that my opinions are constructed and subject to change. But these defaults are actually hindrances in daily life, and I wish I could be (more) dogmatic.At a deeper more optimistic level, I think it is quite enough to arrive at a point where you are aware that potentially all of your assumptions and values, your world are constructed and not an immutable, transcendent reality. It might well help us to be less dogmatic in our thinking and actions. — Tom Storm
To me, it's self-evident.This quote does resonate.
Well, you don't start off your posts by paying humble obeisances to a guru. :wink:First you don't know that I don't recognize a guru. — Wayfarer
I contend that it is not possible to make a case this way. Because perspective and membership in an epistemic community are inevitable.I would like to make a case that stands on its own merits, in philosophical terms.
I once googled "how to be a genuine fake". That was how I formulated my inquiry! And Google gave me Watts' book! I was quite disappointed by it, though.//oh, and I’ll say something else. One of the books that had foundational influence on me was Alan Watts The Book: On the Taboo against Knowing Who you Are, when I was aged about 20. I don’t know how well it reads now - but I think his intuition of the kind of knowledge he was speaking of being ‘taboo’ is right on the mark.
*tsk tsk*And I wonder if in saying what you’re saying, you’d rather see it observed.
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