I personally don't think all objective laws are fictions. And I think you are correct that Adorno also believes in objective laws and truth. There must be a reality in the first place for the project of negative dialectics to make any kind of sense. — NotAristotle
I could be wrong but that's how I understood that section, at least. — Moliere
I'm interpreting Adorno as noting a performative contradiction in the relativist. The consciousness must adhere to the law of exchange, but if the entrepreneur were to do that then there is not an equality between labor-power and a wage unless the entrepreneur were to erase himself from the equation. — Moliere
But the capitalist is no relativist, after all -- there is only a very small part of thought which the capitalist relativizes, namely the Spirit and anything that has nothing to do with the productive process, such as the qualitative rather than the quantitative. — Moliere
The presumed social relativity of the intuitions obeys
the objective law of social production under private ownership of the
means of production. Bourgeois skepticism, which embodies relativism
as a doctrine, is narrow-minded.
You're skipping over my key point, in that quote:
that philosophical issues can generally be dealt with while ignoring ontology. Ontology could be more of a distraction. — Relativist
This is a strawman simply because we have no more reliable, or even any other reliable, guide, to "how the universe truly is" than science. — Janus
The way I'm understanding that paragraph:
"... must calculate so that
the unpaid part of the yield of alienated labor falls to him as a profit,
and must think that like for like – labor-power versus its cost of
reproduction – is thereby exchanged"
is the law so described. "Like for like" is exchanged -- so a wage is set such that labor-power is sustained and reproduced and the wage is below the value being produced.
Ideologically "A fair days labor for a fair days pay" -- a falsity because if it were true then there'd be no profit, and thereby no entrepreneur. — Moliere
In truth divergent perspectives have their law in the structure of
the social process, as one of a preestablished whole. Through its
cognition they lose their non-committal aspect.
The objectively necessary consciousness is the thinking that goes in to sustaining the non-thought objectivity - that is, the ideology. That ideology could be capitalism as much as it could be Marxist communism. — NotAristotle
Only in situations where one has a choice of hypotheses is the degree of certainty needed. — Relativist
Physicalism is an ontological grounding thesis. It's a gross caricature to suggest this means physics can replace epistemology. — Relativist
You interpreted "good reasons" to entail facts that contradicted my prior judgement. I explained this was not what I meant by the phrase. I have identified no facts that contradict physicalism. If I use your private lexicon, I would not label the point a "good reason" to reject physicalism, but rather that it constitutes relevant information that should be taken into account (as I previously described, and you ignored). — Relativist
"Proven?" Do you mean that you judge some cosmological argument to offer irrefutable proof of God, or do you draw a less certain conclusion? — Relativist
Does the fact I proved you wrong about this lead you to reevaluate your conclusion, or is this irrelevant to the particular cosmological argument you embrace? — Relativist
No, it doesn't entail infinite regress. — Relativist
I think Adorno would say social process is equivalent to ideology. In that way, it is most distinct from Hegel's Absolute Spirit because Absolute Spirit thinks itself to have achieved objectivity. — NotAristotle
I read that in a Marxist sense. So the entrepreneur must pay a wage which is below the value produced by the labor-power he employs, else he will not be an entrepreneur for long. "social process" I take it to mean "Capitalism" in the age he's writing in, but as Marx describes it. — Moliere
So, in fact, we can't all just "have our own truth", at least in accord with this particular relativism, because there is one truth that we must insist upon -- which, more generally, I'd take from the Marxist notions to think about so the economic superstructure of some kind. — Moliere
The problem with saying "physicalism might be the best ontology" is that it fails to communicate that I have made a judgement. Judgements are fallible, and only as good as the basis on which they are made. — Relativist
You seem to say "I believe X" only if you're certain of X. This suggests either: there are few propostions you "believe" (in your terms) or you have an unjustified certainty in your positions. — Relativist
I apply the word "belief" to all propositions I have judged to be true, irrespective of how strong my justification is. But, as I said, my attitude toward the proposition is more nuanced: there is a level of certainty attached to it. — Relativist
These aspects (entirely nature + nurture) account for the subjective nature of judgement, consistent with physicalism. — Relativist
I don't regard it as "wishy washy" to honestly explain the basis of my judgement, and admit fallibility, and be open to reasonable criticism. That's all I'm doing.
I have argued that most of our beliefs (my definition) are based on judgements made on incomplete data. The best we can do, in most cases, is inference to best explanation. — Relativist
Over time, I've come to conclude that a creator-god is implausible, so I now label myself as atheist. It's nevertheless logically possible such a being exists — Relativist
With your semantics, I don't see how you could be anything other than agnostic - unless you base your certainty of God on "faith". Neither God's existence nor non-existence can be proven, so both are possible. — Relativist
"Degrees of certainty" are key to the "modest Bayesian epistemology*" that I advocate. — Relativist
The level of certainty is relevant to how one evaluates other, related information to draw conclusions. Consider a valid deductive argument from premises you considered possible, but unlikely, vs a conclusion drawn from premises that you consider highly likely. — Relativist
This is the point I have been driving at: the issue of degrees of certainty as attitudes toward propositions, and the effect this has on further epistemic analysis. The distraction was your quibbling about the use of the word "belief" - because your only focus was to tell me I'm wrong, rather than making an effort to understand my point. — Relativist
4. Divergent perspectives have their truth in the social whole -- by cognizing this preestablished whole divergent perspectives lose what is non-committal. The capitalist must, lest he be eliminated in the social process, obtain a profit from his workers and treat the exchange of money for labor as an equality. So the individualistic relativism of the bourgeois entrepreneur can be revealed as objectively false, given the equality between wage and labor-power that he must assume, so he follows the objective process that follows from the private ownership of the means of production -- thus is revealed how narrow this skepticism is. — Moliere
Answer this: when you say "I believe X", does this mean you are certain of X?
If not, then how do you verbally describe your uncertainty, to distinguish it from statements that you do feel certain about? — Relativist
There exists more than one interpretation where you have point particles in definite configurations that reproduce all the predictions. — Apustimelogist
I saw no reason to state the obvious. You figured out exactly what I had in mind (your stated example), as I expected you would. — Relativist
Acknowledging there are reasons why I might be wrong is being intellectually honest; that is not a contradiction. — Relativist
On this particular example, I indeed believe a single person acted alone. But I read awhile back that there was auditory evidence of a second shooter. This evidence is "good reason" to suggest I could be wrong, however it is not a good ENOUGH reason for me to change my mind. Suppose I encountered 5 additional bits of evidence to support a second shooter. THEN I would change my mind. Individually, each bit of evidence is "good" in that it is relevant information and could contribute to drawing a different inference. It is the totality of available evidence that the conclusion should be based on and that totality can change over time as additional facts are learned. — Relativist
I believe Oswald acted alone, but I know I'm possibly wrong. — Relativist
So he is acknowledging that there can be "good reasons" for a position one disagrees with, since he's complaining that these naturalists won't even acknowledge that. — Relativist
Physics concerns what we can say about Nature.' — Wayfarer
It appeals to physics as the basis of its ontology, but when presented with the inconvenient fact that today's physics seems to undermine physicalism, it will say it is 'not bound by physics'. — Wayfarer
I don't know. The book is a confusing way to look at it, differing from the movie analogy, but it seems just as valid. The movie moves by itself, but not the book, which makes the movie comparison reflective of a mind independent reality that reveals seen or not. The book though requires a page turner. I guess if you pick the book comparison you impose a greater role of consciousness dictating reality than the movie. — Hanover
Experimenting implies a relationship with the future, and so we create the conditions for an experiment just as we create a measuring device. — JuanZu
Your example entails a contradiction, mine does not. — Relativist
My view is that each belief has a level of certainty. Believing an analytic truth, or the Pythagorian theory would be an absolute certainty — Relativist
I have been pursuing a similar line of thought ever since joining philosophy forums. You’ve basically discovered one of the key ideas of Platonism. Plato can never be explained simply or reduced to an ‘ism’, but Plato’s ‘ideas’ (eidos) are probably the most important single element in the philosophical tradition. Not for nothing did Alfred North Whitehead say that Western philosophy consists of a series of footnotes to Plato. — Wayfarer
Our intentional acts, as they are thrown into the possible and the non-given of the world, imply operationally a continuity between the measuring apparatus and that which is measured. — JuanZu
There is no place here to talk about the past, since conscious and intentional acts occur in relation to a possible future. — JuanZu
But use a book instead of a film for your example. The entirety of the book is happening at once. All the pages are there at all times, as opposed to the film that requires movement across the light. This would suggest that "happening" references conscious perception of the thing as opposed to anything to do with the thing. — Hanover
But this issue is just one factor in my overall IBE exercise, and I judge it insufficient to counter all the virtues of physicalism. — Relativist
The "good reasons" indeed give me reason to have some doubt about physicalism, but I have a pragmatic epistemology: practically nothing is certain, and there's always some reason to doubt one's beliefs — Relativist
The "good reasons" are not established facts that falsify physicalism, as you seem to be implying. — Relativist
We only know that something is a "proper" expression if it is consistent and coherent. The latter are the criteria for the former, not vice versa. If there are sveral consietnt and coherent usages of a term . then there would not be just one "proper" usage. — Janus
I disagree―I think that words can be synonymous within one context and not within another. — Janus
I'm not a believer in properness, but rather in consistency and coherency. — Janus
If we have all the appropriate conceptual distinctions is it really all that important what words we use to frame them? — Janus
But since such entities are existents and to exist seems to be synonymous with 'to be' I see no inconsistency in referring to the moon as a being. — Janus
The "data" consists of all the uncontroversial facts of the world. — Relativist
This presupposes that something nonphysical exists. That is hypothesis, not an uncontroversial fact. There are metaphysical theories that assume this, but it's nevertheless a controversial assumption (there are clearly professional philosophers who deny this). That's why I stress that it is the uncontroversial facts of the world that need to be best accounted for. — Relativist
You should publish a paper that proves there are non-physical objects, so that the physicalist philosophers can learn the errors of their ways and start working on something productive. — Relativist
Non-sequitur. Suppose we take as a premise that there exists something nonphysical. That does not imply that every existing is (at least) partly nonphysical. We only need to account for the things (and their properties) that we know (i.e. have strong reasons to believe) exist. — Relativist
You are obviously unfamiliar with the concept of immanent universals. Example of this view: a 45 degree angle does not have some independent existence; rather, it exists in its instantiations. It reflects a specific physical relation between two objects. — Relativist
It is not an ontological relation; it is semantics: the definition of "truth" expressed as a pseudo-relation between a statement and some aspect of reality. — Relativist
You have demonstrated that your arrogance is rooted in ignorance - you seemed unaware that there are views that differ from your own, that respected philosophers hold to - not just "dimwits" like me. On the other hand, you've mentioned nothing that I wasn't already aware of. — Relativist
It seems obvious that all percipients have some kind of "first person perspective", so of course beings can be classed as living and non-living, sentient and non-sentient, and even sapient and non-sapient. None of that has been forgotten or is even controversial, though. — Janus
Again, I have acknowleged that there are good reasons to believe there is something non-physical about mental activity. — Relativist
That’s close to what I mean. But it’s also an observation about the peculiarity of the modern sense of existence. David Loy, independent Buddhist scholar, says ‘ The main problem with our usual understanding of [secular culture] is that it is taken-for-granted, so we are not aware that it is a worldview. It is an ideology that pretends to be the everyday world we live in. Most of us assume that it is simply the way the world really is, once superstitious beliefs about it have been removed.’ — Wayfarer
An intention is a disposition to behave in some general or specific way. It reflects some mediation between stimuli and response. — Relativist
Ontology is the general study of being, of what it means to be or to exist. Once the general characteristics shared by all beings are decided then what can be counted as a being can be
established. — Janus
But "x is y" is not an explicit assertion of being as such, but an assertion about some being's characteristics. That it exists is already implicitly given. — Janus
Why look back to the ancients when they did not have the immense benefit of our prodigious scientific knowledge and understanding? Ontological enquiry should be about what it is reasonable to think about being today, not two thousand years ago. — Janus
Yes, with the qualifications I described. If you believe I'm wrong, then please disabuse me. How can we know anything about aspects of reality that cannot give us one bit of empirical evidence? — Relativist
Physicalism can account for a good bit, but (as I've acknowledged) not everything. — Relativist
No, it doesn't entail infinite regress. — Relativist
Seriously, it sounds like you don't understand physicalism. Law Realists suggest that laws are ontological relations between universals. Every instantiation of the relevant set of universals will necessarily instantiate the same effect. — Relativist
A truthmaker is something that exists in the world, to which a true statement corresponds. — Relativist
You COULD ask, instead of pontificating. — Relativist
I was serious that I'm open hearing better theories, and particularly interested in understanding how you think we could actually learn something about the presumably nonphysical aspect of mind. Why have you not addressed this? — Relativist
The confidence that the whole seamlessly emerges out of that
which is immediate, solid and simply primary, is idealistic appearance
[Schein]. To dialectics immediacy does not remain what it immediately
expresses. It becomes a moment instead of the grounds. At the opposite
pole, the same thing happens to the invariants of pure thought.
In truth divergent perspectives have their law in the structure of
the social process, as one of a preestablished whole. Through its
cognition they lose their non-committal aspect. An entrepreneur who
does not wish to be crushed by the competition must calculate so that
the unpaid part of the yield of alienated labor falls to him as a profit,
and must think that like for like – labor-power versus its cost of
reproduction – is thereby exchanged; it can just as stringently be
shown, however, why this objectively necessary consciousness is
objectively false. This dialectical relationship sublates its particular
moments in itself. The presumed social relativity of the intuitions obeys
the objective law of social production under private ownership of the
means of production. Bourgeois skepticism, which embodies relativism
as a doctrine, is narrow-minded.
That's only part of it, but I'll try to be more precise. It is my (fallible) epistemic judgement that it is unknowable. The basis of my judgement is:
1) it is currently unknown to me.
2) If the question had been definitively answered, there would be no controversy about it among professional philosophers (& philosophers rarely settle anything).
3) I can conceive of no means to draw a definitive conclusion about it.
If you have the answer, and can make a compelling case for it, please share it.
If you have an idea about how a definitive conclusion could be drawn, please share it.
If you simply object to the strong wording I used, I'll acknowledge that I wasn't asserting it to be impossible that a definitive answer can be found. Rather- given the absence of any means to settle the matter at hand, nor any hint about how to proceed to do so, then for all practical purposes, it is impossible. Nevertheless, I will be forever in your debt if you can show that it is more than a bare possibility that the answer can be determined. — Relativist
Physicalism is still the most successful metaphysical system there is; successful because it depends on the fewest ad hoc assumptions, it primarily depends on things we know about the world through direct experience and through science, coupled to the most parsimonous ontology. It accounts for causation, universals, laws of nature, and a theory of truth. — Relativist
It accounts for causation, universals, laws of nature, and a theory of truth. — Relativist
My statements were not a judgement of anyone else's rationality. But it would be irrational for me to drop physicalist metaphysics in total just because of the negative fact you repeatedly discuss: the mind is not entirely physical. I do not insist the mind is necessarily 100% physical (I'm not dogmatic), but whatever else it might be seems unknowable - and therefore the possibilities I've seen discussed simply seem like speculative guesses. You certainly don't have to agree with me, but if you believe my judgement (rooted in my backrgound beliefs) is misguided (irrational), then please identify my errors. If you don't wish to, then just agree to disagree and stop reacting negatively when I describe my point of view. — Relativist
How does a mysterious/unknowable unphysical aspect of mind help us understand our nature or that of the universe?
Certainly, it opens up possibilities - but they are unanalyzable possibilities. — Relativist
You should accept the premise of the possible world, since in our relationship with the world, it is shown as something that is not given once and for all (the future is not given). — JuanZu
Not in the world just like that, but in a possible world. — JuanZu
That is why possibility has a horizon of realisation, and the world is realisation, possible, actual or not. — JuanZu
The world is inscribed in the concept of possibility, which is why I say that it is its inherent horizon. — JuanZu
What is actual is at once possible but neither necessary nor impossible. The world thus, a world of pure possibility, is in continuity with the consciousness of possibility. — JuanZu
If you look closely, its possibility is determined by the horizon of the world. How can something be possible if it does not mean possible IN THE WORLD? This shows that its nature of possibility has the world as its horizon. — JuanZu
The fact that there are many possible ends does not change this continuity at all as long as it remains on the horizon of the world. — JuanZu
There is a hidden dualism in your position. — JuanZu
You think of a kind of purpose and intentional acts that have nothing to do with the world and its operational demands. — JuanZu
As I have said, our intentional acts (including madness) have the world as their horizon. — JuanZu
If it is purely conceptual, then it is impossible to explain how, operationally, there is a correspondence between our concepts (language) and the world. — JuanZu
Thus, your idealistic and anti-realist position fails to account for the usefulness of concepts and ideas, and above all, it cannot justify why, when we deal with the world through ideas and concepts, we are even able to predict future events. Your position is anti-realist, while mine is pragmatic and operational. — JuanZu
So when we deal with the quantum system, we are not simply inventing concepts and ideas that happen to be adequate by pure chance, but there is an operational continuity that allows us to deal accurately with different phenomena in the quantum world. — JuanZu