Comments

  • Was Nietzsche right about this?
    That projected gist is continually revised as we bump up against fragments that don't gel with it.j0e

    Another of my teachers, Leo Strauss, although I know him only through his books, said that when you come upon a contradiction take this as an indication that there is something more going on and that you must play an active role in discovering how it is resolved.
  • Was Nietzsche right about this?
    I like his vibe.j0e

    I did too. These were small classes, sitting around the seminar table. He had an air of gravity, but also a lightness from the pleasure of thought and discussion.
  • Pronouns
    Your use of the preposition "forward" implies progress.Bitter Crank

    By forward I mean from today to tomorrow, as in, from this day forward. I do not mean progress but rather change. We do not live in a time of cohesive culture. How things will develop remains to be seen.

    It seems to me that what they are actually doing is just stumbling, possibly stumbling in circles.Bitter Crank

    When I say "we" that includes them, both singular and plural as well as the rest of us.
  • Pronouns
    But they normally do so gradually and by following use, not by dictat determining use.Isaac

    Whose use is one following if not that of those who request to be identified as such? It is a matter of frequency of use.

    I can't think of a reason to simply assume all such requests are about gendered language.Isaac

    I won't speak for all cases but in this case the person making the Reddit post said:

    I haven't done it and just avoid using pronouns or stick with they/them since it's the most neutral.

    Indeed, you might. But by advocating such a response for others too...Isaac

    I have said nothing about what others should do. I am speaking about what I would do and why.

    We used to just get along and accept that not every aspect of the world can be tailored to our individual preference.Isaac

    While I agree some people are excessively sensitive and too eager to take offense or become obsessive in their fear of not giving offense at every perceived 'micro-aggression", real or imagined, what you see as just getting along might mean for someone else keeping quiet and hidden their deep seated shame for not fitting in.
  • A Law is a Law is a Law
    The 'law' can be construed narrowly or more widely depending on what one is asking. If one is asking whether doing X is legal then we look to what the law states. But if you are asking, as you did about:

    ...the nature of the law and its operation.Ciceronianus the White

    then the answer that the law is whatever the law says it is is unsatisfactory. The question of the nature of the law asks about from what it derives its authority and legitimacy, it social and political function, its responsibility to the people, its source and power, etc.
  • Pronouns
    You presumably don't comply with any and all of your student's requests, just out of civility and respect do you? You deem some requests to be reasonable and others not.Isaac

    If I think the request uncivil or disrespectful I would not comply. The meaning of words and their connotations change. Case in point, see the etymology of the term 'it':

    Old English hit, neuter nominative and accusative of third person singular pronoun, from Proto-Germanic demonstrative base *khi- (source also of Old Frisian hit, Dutch het, Gothic hita "it"), from PIE *ko- "this" (see he). Used in place of any neuter noun, hence, as gender faded in Middle English, it took on the meaning "thing or animal spoken about before." — https://www.etymonline.com/word/it

    The issue is whether the discomfort is well-justified. with 'she' (instead of he), or some new term like Xe, it's very hard to make a case that they would reasonably make anyone uncomfortable since they're words with either harmless of absent connotations.Isaac

    Many people would be uncomfortable referring to a male as 'she' instead of 'he'. What connotations that may accrue to 'Xe' is anyone's guess.

    What is at issue here is gendered language. Some are in favor of preserving it, others of changing it. Agreed upon terminology does not yet exist. As we stumble forward I would take my lead from someone who wants to be referred to as 'it' and comply.
  • Pronouns
    Call them what you likefishfry

    I think it best to call them what they like. If people call you what they like you may not like what some of them call you.

    It is a matter of civility and respect. If a student told me they had a preferred pronoun I would put aside my own opinion of the matter and honor the request.
  • Was Nietzsche right about this?
    In my view there's always at least a slight risk in dismissing an ambiguous other.j0e

    I agree. Engaging them in discussion and reading what they have to say to others decreases that risk, but it is possible that their thinking is so far advanced that I simply can't comprehend.
  • Was Nietzsche right about this?
    Something we haven't taken account of is the possibility of creatively misreading thinkers. While in general I think we do want to grasp what they really thought, this is not the only reason to read (we aren't just biographers of their interior.)j0e

    There are, as I see it, three related issues here. The first is a fruitful misunderstanding of the text that takes on a life of its own. The second, a deliberate misreading requires either having first sought to understand it and then appropriate it, or, and this is more often the case with those who do not attend carefully to the text, an attempt to be be clever, acting under the misguided assumption that they are equal to the author they are misreading. The third is the principle of humility, that the philosopher has something to teach us; that it is not a simply a matter of what they thought but, by attempting to understand what they are thinking they will help us in our thinking.
  • Was Nietzsche right about this?
    I know it's a big quote, but I think it's good stuff. What's your take on it?

    When I took classes with Gadamer at Boston College all of this was put aside. We simply read the text.

    I met with him once and told him I was interested in exploring the significance of the practice of philosophy as interpretation. He told me he thought it was a worthy project but one that should wait until I had been interpreting texts for about 25 years. I never did take up that project but continue the practice of interpretation.
  • Was Nietzsche right about this?
    ...surely you are also aware of the anti-intellectualism that seizes on this kind of statement.j0e

    What I had in mind here was not the authors but the discussion of the authors. Cut through the jargon and it becomes clear that they have not really understood the author, and cannot defend what they say by giving a detailed analysis of the text that ties together the parts into a coherent whole.

    Who's unsimple in the bad way?j0e

    On this forum Heidegger is often dismissed because people are unwilling to do the work to understand him. But this is different from what I was referring to above.

    I strive to write clearly and concisely, but even on philosophy forums I have been accused several times of being hard to read. So what 'simple' means is relative.
  • Was Nietzsche right about this?
    Reading lots of thinkers is something one does over a lifetime.j0e

    I might agree with the, but that depends on what you mean by "lots of books" and in what period of time. It also depends on what one means by reading and what it is one is reading.
  • Was Nietzsche right about this?
    But imagine a fanboy of X who's just stuck in the charisma and perspective of a few thinkers.j0e

    It has been my experience that those who rush do a poor job of reading. Their heads are full of ideas but they do not take the time to think through the problems.

    IMV, it's the clash of perspectives that sophisticates the mind.j0e

    This is part of the problem. Consider the root of the word of the word. One of the hardest things to do is think and write simply. Strip away the jargon and name dropping and what is laid bare does not amount to much. Of course there are exceptions.

    In philosophy the race goes to the one who can run slowest—the one who crosses the finish line last. — Wittgenstein

    My sentences are all supposed to be read slowly. I really want my copious punctuation marks to slow down the speed of reading. Because I should like to be read slowly. (As I myself read.) — Wittgenstein
  • Why Did it Take So Long to Formulate the Mind-Body Problem?
    So what you seem to be concluding is that they were aware of a problem. I just think that there awareness was different, on a subtle level. They did not have Darwin, Galileo and Wikipedia to assist them with information like we do. We can find words like panpsychism to express our ideas, so it is probably more about understanding basic worldviews which were so different from our own.Jack Cummins

    You underestimate the ancients. Panpsychism is an ancient concept. Even the term itself if from the Greek

    From the SEP article on panpsychism:

    What is striking about these early attempts to formulate an integrated theory of reality is that the mind and particularly consciousness keep arising as special problems. It is sometimes said that the mind-body problem is not an ancient philosophical worry (see Matson 1966), but it does seem that the problem of consciousness was vexing philosophers 2500 years ago, and in a form redolent of contemporary worries.
  • Why Did it Take So Long to Formulate the Mind-Body Problem?
    The ancients made the distinction between body and soul. According to Aristotle man has a rational soul. Descartes used the terms mind and soul interchangeably
  • Machiavelli and Stilbo: a contrast of ancient and modern
    I started reading Jaffa's review but decided not to force myself to continue. It contain a great deal of rhetoric but is wanting in reasoned argument. He seems to deliberately misconstrue what Bloom says.

    William F Buckley once quipped:“If you think Harry Jaffa is hard to argue with, try agreeing with him. It is nearly impossible.”

    Jaffa champions some version of traditional morality, some combination of reason and revelation, ancients and moderns, made manifest in a mashup of Aristotle, natural rights, the Founding Fathers, Lincoln, and the Bible. Jaffa and his students seem more interested in persuasion than truth, or perhaps, persuasion in the service of truth as they see it. God and Country.

    Edit: I finished the article. If the intent of philosophical argument is to examine the truth to the best of our ability then this is not a philosophical argument, but rather a poorly disguised sophistic argument.
  • Not knowing what it’s like to be something else
    2. However much I learn about the objective world I can never know what it is like to be a bat.

    However much I learn about the objective world I can never know everything about the world.

    From this it does not follow that

    3. Therefore there is something in reality that is outside of the objective world.

    What follows is that there is something in reality that is outside the limits of my knowledge.
  • Wittgenstein's Blue & Brown Books [Open Discussion]
    Work on philosophy -- like work in architecture in many respects -- is really more work on oneself. On one's own conception. On how one sees things. (And what one expects of them.) (CV, 24) — Wittgenstein
  • Was Nietzsche right about this?
    I'd say the same thing about philosophy. Any philosophy geek can give a list of their favorite books, but the main thing is to read lots of booksj0e

    I think it is much more valuable to learn to read a few books, slowly and carefully. Too often philosophy is tread as if it were merely information, and books treated as trophies or notches in a belt.

    Since this threat is on Nietzsche, a couple of quotes:

    Our treasure lies in the beehive of our knowledge. We are perpetually on the way thither, being by nature winged insects and honey gatherers of the mind. — Nietzsche


    Of all that is written, I love only what a person hath written with his blood. Write with blood, and thou wilt find that blood is spirit.
    It is no easy task to understand unfamiliar blood; I hate the reading idlers.
    He who knoweth the reader, doeth nothing more for the reader. Another century of readers—and spirit itself will stink.
    Every one being allowed to learn to read, ruineth in the long run not only writing but also thinking.
    Once spirit was God, then it became man, and now it even becometh populace.
    He that writeth in blood and proverbs doth not want to be read, but learnt by heart.
    — Nietzsche
  • Graylingstein: Wittgenstein on Scepticism and Certainty
    Ok, I'll do some more reading.frank

    Yes, there is always more reading to do.
  • Machiavelli and Stilbo: a contrast of ancient and modern
    I have not read the essay yet. I just checked to see how much of it is included.

    There is a gap of a few page here and there but it appears that the bulk of the essay is here:

    https://books.google.com/books?id=X7ePDwAAQBAJ&pg=PA53&lpg=PA53&dq=Humanizing+Certitudes+and+Impoverishing+Doubts&source=bl&ots=PJd8G781Dv&sig=ACfU3U34xCmqOY88fK2eRGK1l9-enpKN9g&hl=en&sa=X&ved=2ahUKEwjGkNe3vYbwAhWll-AKHVMoBSYQ6AEwCnoECBMQAw#v=onepage&q=Humanizing%20Certitudes%20and%20Impoverishing%20Doubts&f=false

    I assume by “we” and “us” you mean philosophers.Todd Martin

    I meant you and I and our neighbors and strangers.

    “epistemologically”Todd Martin

    Epistemology is the problem of knowledge. This is the central issue of the cave and th/e ascent from it.

    But the difference between him and other men is that he learns they are only shadows—shadows which give us access to the truth—whereas they believe the shadows are the real things and are passionately committed to that belief.Todd Martin

    I do not agree with Bloom. One meaning of the shadows is opinion - opinions are takes to be the truth. If I remember correctly he makes this clear in the translation of the Republic. Where I disagree with him is with regard to the truth, that is, the "things themselves", the Forms. Socrates' wisdom was his knowledge of his ignorance. Part of what it means to be in the cave is to be ignorant, to lack knowledge of the Forms. We, you and I, and Bloom and the philosophers are cave dwellers. Plato is the guy parading images before us, images of truth and knowledge, the Forms.
  • Graylingstein: Wittgenstein on Scepticism and Certainty
    He's taking aim at the Tracticus, right?frank

    Yes, but I think he is also challenging traditional assumptions about man and reason.
  • Graylingstein: Wittgenstein on Scepticism and Certainty
    So Witt wasn't talking about speech acts. He was talking about something in the range of things discussed in that SEP article.frank

    I will sidestep the theory of speech acts and say that hinges are not limited to what we say.

    From earlier posts:

    A key passage in OC is a quote from Goethe's Faust:

    "In the beginning was the deed." (OC 402)

    This is expanded upon:

    "But that means I want to conceive it as something that lies beyond being justified or
    unjustified; as it were, as something animal." (OC 359)

    "I want to regard man here as an animal; as a primitive being to which one grants instinct but
    not ratiocination. As a creature in a primitive state. Any logic good enough for a primitive means of
    communication needs no apology from us. Language did not emerge from some kind of
    ratiocination. " (OC 475)

    Language games are an extension of man's acting in the world. Primitive hinges are pre-linguistic. They are not language games, they are an essential part of the form of life in which language games come to play a part. It is not that they cannot be doubted, it is simply that they are not.
    Fooloso4

    A mistake that is frequently made is to treat hinges as if they are all the same. There are propositional hinges and pre-linguistic hinges. Empirical hinges and mathematical hinges.Fooloso4
  • A Law is a Law is a Law
    We move away from the belief in supernatural beings.Athena

    I have no belief in the supernatural but I do recognize the power of myth and the imagination.
  • Graylingstein: Wittgenstein on Scepticism and Certainty
    Would you say that the word 'proposition' is being used in this thread the same way Witt used it?frank

    I posted this the other day.


    From Stanford:

    "The term ‘proposition’ has a broad use in contemporary philosophy. It is used to refer to some or all of the following: the primary bearers of truth-value, the objects of belief and other “propositional attitudes” (i.e., what is believed, doubted, etc.[1]), the referents of that-clauses, and the meanings of sentences.

    One might wonder whether a single class of entities can play all these roles. If David Lewis (1986, p. 54) is right in saying that “the conception we associate with the word ‘proposition’ may be something of a jumble of conflicting desiderata,” then it will be impossible to capture our conception in a consistent definition.

    The best way to proceed, when dealing with quasi-technical words like ‘proposition’, may be to stipulate a definition and proceed with caution, making sure not to close off any substantive issues by definitional fiat."https://plato.stanford.edu/entries/propositions/

    It is not Moore's statements about his hand that function as a hinge. If Moore's propositions about his hands are hinges then what revolves around them? Most people do not know who Moore is. It makes little or no difference if he claimed to have hands. Not much hinges on the statements that any of us make about having hands.
    It is the fact of our having hands around which things pivot. Our doing things with our hands, our holding tools and other things designed for hands. Even our statements about hands hinge on our having hands.
  • Was Nietzsche right about this?


    Again, I have not looked at it in its larger context but from what you presented the topic is physical power, not its use. As such, power is morally neutral. Nietzsche comes up in the context of the measurement of power, a quanta of power. It is in the ability to measure power that Strauss says that Nietzsche went beyond Hobbes. The discussion then shifts away from Nietzsche and Hobbes to potestas. The right of the sovereign as distinct from the use of those powers is morally neutral.

    In Leviathan Hobbes says:

    "The Power of a Man, (to take it Universally,) is his present means, to obtain some future apparent Good. And is either Originall, or Instrumentall."

    His concern is with use of power. The amount of power for Hobbes is relative the the power of others. It is more or less, not a "quanta", that is, it does not have a specific measure.

    Nietzsche's will to power extents to all of life not just man.

    I see no equivalence, but maybe I am missing something either in the quoted passage or in the text.
  • A Law is a Law is a Law


    According to Wiki (with reference footnotes):Lady Justice (Latin: Iustitia) is an allegorical personification of the moral force in judicial systems.

    Justice is not the law, but the idea of the law without regard to justice is, in my opinion, impoverished.
  • Graylingstein: Wittgenstein on Scepticism and Certainty


    I think that this is correct. I would add that Wittgenstein was not interested in just any game that one might play with language, The language-games that interest him are tied to some activity beyond simply playing.
  • Was Nietzsche right about this?
    Plato set the bar for knowledge very high.Wayfarer

    It is important to consider what it is knowledge of. Socrates acknowledged that the artisans had knowledge. The knew their materials and how to work with them to produce a product. If asked the could give an account (a logos) of what they were doing and why they did it the way they did.

    It is when it comes to what Socrates calls the highest and most important things that we have no knowledge. Self-knowledge is important with regard to this. Socrates said that he knows that he not know. He seems to regard the universe as intelligible, but to either confirm or deny that would be to claim to know something he does not. know.

    Since the main topic here is Nietzsche, I will mention that it was Nietzsche who was responsible for the renewed interest in Plato. This is in line with his rejection of Hegel's claims regarding history.
  • Graylingstein: Wittgenstein on Scepticism and Certainty
    As I see it, hinge propositions are inventions and therefore knowable without reference to the world. They are true by definition and therefore exempt from doubt.RussellA

    A common mistake that is made, I see it here frequently, is to assume that hinges are all of a kind.

    Suppose language game A including the hinge proposition "the earth existed before I was born" was replaced at a later time by language game B including the hinge proposition ""the earth did not exist before I was born". As hinge propositions are true by definition, true without reference to the world and exempt from doubt, the previous hinge proposition "the earth existed before I was born" remains true.RussellA

    One can play a language-game that disregards what we know of the world, but it plays no part in the world in which we live, that is to say, the world in which it is false that the earth did not exist before you were born.

    A hinge is not true by definition. By definition its truth is not called into question.
  • A Law is a Law is a Law
    This is a court of law, young man, not a court of justice."
    --O.W. Holmes, Jr., speaking from the bench during court proceeding.
    Ciceronianus the White

    And yet the statue of Justice stands as the symbol of law.
  • Machiavelli and Stilbo: a contrast of ancient and modern
    Were you ever familiar with that site?Todd Martin

    I was not. But I did discover that philosophy can now be purchased in a bottle.

    all the way back at least to a Barry Goldwater speechTodd Martin

    I too found that interesting.

    This is all of a piece with his teaching that philosophy is a very personal, as opposed to political, undertaking..Todd Martin

    Political life had the dual meaning of public life and rule. In the former sense Socrates was very political, spending his time in the marketplace conversing with all sorts. Plato too was political in so far as his work shaped the western world. There is also a distinction between private in the sense of not sharing with anyone and a private group. It is the latter with which Socrates often engaged.

    Bloom admonishes us, though the philosopher is psychologically outside the cave, he always remains physically within itTodd Martin

    Does he say what he thinks our status is epistemologically? I am inclined to thing that we are psychologically still under the influence of the image or makers. We are, however, able to choose, at least to some degree, which ones we listen to.

    Division after philosophical revolution seems to be a givenTodd Martin

    Yes, this seems inevitable. It is true of religion as well. The followers of Jesus, the followers of Mohamed.
  • Was Nietzsche right about this?


    I don't think Strauss was suggesting an equivalence. One key difference is Nietzsche's focus on the individual as opposed to Hobbes' sovereign within whom all power lies. The importance of the individual for Nietzsche not a matter of rights but of the power to invent and create.
  • Was Nietzsche right about this?


    I am away from my books for the next few weeks and so cannot read the passage in context or any footnotes to passages from Nietzsche.

    I will note that potestas is a term from Roman law. "The rights of the sovereign", that is, the lawful power or authority of the sovereign. That power or right is independent of its just or moral application or use. It is in this way "inseparable from moral neutrality: right declares what is permitted as distinguished from what is honorable."

    Thrasymachus claimed that justice is the advantage of the stronger. This is different that what Strauss is saying. He is pointing out that the question of potentas and more general power is separate from the question of justice or morality.

    In the Will to Power Nietzsche says: “What determines your rank is the quanta of power you are; the rest is cowardice.” That is, a measured amount of power, which supports Strauss' contention that "power can be measured". Based on the quote from Natural Right and History it is not clear if the reference to Nietzsche mat this point is limited to the his use of the term 'quanta'.

    The answer to why Nietzsche rather than Hegel might have something to do with the difference between their understanding of history.
  • Graylingstein: Wittgenstein on Scepticism and Certainty
    we cannot say that the hinge propositions of any particular language game are beyond doubt.
    — Metaphysician Undercover

    I agree - as Grayling wrote in section III "As OC stands, it stands defeated"
    RussellA

    As I understand it, it is not that they cannot be doubted but rather that they are not doubted. They cannot both be doubted and serve as hinges. It is not as if they stand alone, as if one could be doubted and all else would remain the same. It is the case, however, that from time to time there is a major shift such as the Copernican revolution where some hinges are not only doubted, they are rejected as false. It was not simply a matter of accepting that the earth revolved around the sun instead of the sun revolving around the earth and our understanding of everything else remained the same.
  • Was Nietzsche right about this?
    Nietzsche on human nature and history:

    Nietzsche's rejection of human nature is the rejection of an essential nature, a teleology, an actualization of the human form or kind.

    In The Uses and Abuses of History Nietzsche talks about first and second natures. Our first nature is our "inherited customary nature". Eventually this is rejected. In its place

    "We cultivate a new habit, a new instinct, a second nature, so that the first nature atrophies."

    This cycle repeats itself, every

    "...first nature was at one time or another once a second nature and that every victorious second nature becomes a first nature."

    It is for this reason Nietzsche says:

    "This is the specific principle which the reader is invited to consider: that for the health of a single individual, a people, and a culture the unhistorical and the historical are equally essential."

    "With the phrase “the unhistorical” I designate the art and the power of being able to forget and to enclose oneself in a horizon with borders; “superhistorical” I call the powers which divert the gaze from what is developing back to what gives existence an eternal and unchanging character, to art and
    religion. Science (for it is science which would talk about poisons) sees in that force, in these powers opposing forces, for it maintains that only the observation of things is true and right, the scientific way of considering things, which everywhere sees what has come into being as something historical and
    never as something eternally living. Science lives in an inner contradiction against the eternalizing powers of art and religion just as much as it hates forgetfulness, the death of knowledge, when it seeks to remove all limitations of horizons and to hurl human beings into an infinite sea without frontiers, a sea of light waves of acknowledged becoming."

    @Tom Storm

    All of this sheds light on the question of the death of God.
  • Was Nietzsche right about this?
    ...thinkers like Leo Strauss who charge Nietzsche with being an "historicist" rather than someone who recognizes the "discovery of nature."Valentinus

    Nietzsche had an enormous influence on Strauss. If you are interested see the transcripts of his lectures on Nietzsche:

    https://press.uchicago.edu/ucp/books/book/chicago/L/bo26955789.html

    Here is the abstract from Laurence Lampert's Leo Strauss and Nietzsche:


    The influential political philosopher Leo Strauss has been credited by conservatives with the recovery of the great tradition of political philosophy stretching back to Plato. Among Strauss's most enduring legacies is a strongly negative assessment of Nietzsche as the modern philosopher most at odds with that tradition and most responsible for the sins of twentieth-century culture--relativism, godlessness, nihilism, and the breakdown of family values. In fact, this apparent denunciation has become so closely associated with Strauss that it is often seen as the very core of his thought. In Leo Strauss and Nietzsche, the eminent Nietzsche scholar Laurence Lampert offers a controversial new assessment of the Strauss-Nietzsche connection. Lampert undertakes a searching examination of the key Straussian essay, "Note on the Plan of Nietzsche's Beyond Good and Evil." He shows that this essay, written toward the end of Strauss's life and placed at the center of his final work, reveals an affinity for and debt to Nietzsche greater than Strauss's followers allow. Lampert argues that the essay comprises the most important interpretation of Nietzsche ever published, one that clarifies Nietzsche's conception of nature and of human spiritual history and demonstrates the logical relationship between the essential themes in Nietzsche's thought--the will to power and the eternal return.

    Edit: It was Nietzsche who taught Strauss how to read and write between the lines.
  • You Are What You Do
    In my opinion the disjunction is between saying and doing rather than thinking and doing. What I do may be independent of what I say, but not of what I think.
  • Is my red innately your red
    I imagine it's partly mimicking speech ...frank

    Yes, only they do not think they are mimicking, they are speaking. I think they may understand
    ... before understanding much of it ..frank

    I think they may understand far more than we give them credit for.
  • Is my red innately your red


    When the toddler sees someone point to an apple and hears them say "red", how does she know this does not mean the object pointed to is called red instead of apple? If she already knows "apple" she might be confused or even laugh at the joke of calling an apple a red. If she already knows "colors" then she might know that you are not pointing to the apple but the color of the apple.

    The color is not an abstraction, but it not the object, not the apple.