More circumstantial evidence of the Netanyahu regime's complicity via strategic neglect...I would not have supported the jihadist Hamas party over PA-affiliated, secular parties in Gaza and not have promoted the violent settler land-grabs in the West Bank, etc in order for both policies to sabotage all prospects of a "Two-State Solution" as Bibi's governments have done since 2004; thus, no October 7th atrocities and retaliatory mass murdering by the IDF today. — 180 Proof
And none had to run for president just to stay out of prison because they had been indicted with 91 felonies, or had been found civilly liable of sexual assault (rape in most other jurisdictions) or had been sued by their home states and found civilly liable for massive tax, bank & insurance fraud either. :mask:None of them were previously President either though — AmadeusD
I think a more significant question (or challenge) is Do you have the courage to live – thrive – despite Life having no discernible or agreed upon meaning?What do We Mean By “The Meaning of Life”? — George Fisher
:up:Maybe the ancients were wiser than we are. — Ciceronianus
Well which "current science" is your non-scientific question referring to, Wayf?So tell me, according to current science, what does ultimately exist? — Wayfarer
:fire:I face the issues of being human every day, they don't involve
'a certain sense of angst, existential dread, isolation, loneliness, ennui, and meaninglessness."
— schopenhauer1
Sorry. — Ciceronianus
And this 'idea' is incoherent because it implies either (A) a Matryoshka doll-like infinite regress of minds-which-exist within minds-which-exist within ... ad infinitum (i.e. 'it's turtles all the way down) or (B) that "some mind" which "whatever exists for" is not ultimately "whatever exists". :sparkle: :eyes:Basically, I'm simply arguing that whatever exists, always exists for some mind. — Wayfarer
We agree that appearance is mind-created. Here we also seem to agree that the appearance is a perspective on mind-independent reality. — hypericin
:roll: :monkey:I don’t think it’s indirect realism, as the external world can’t be said to exist outside of or independently of the mind. But neither does it not exist. — Wayfarer
By "solipsism" I understand – ontologically, not epistemologically – that only one mind exists and that all else are merely thoughts, ideas or dreams in that one mind. Thus, for the (ontological) solipsist, there is not any "non-mind" for her mind to be "dependent on". No doubt, however, this is not the case.... why you think it is the case that mind is not dependent on non-mind if solipsism is the case. — Lionino
It's soundly reasonable to conclude that there is no "reason for the existence of mankind" but mankind's reasons.Is there some reason for the existence of mankind? — George Fisher
Likewise, it's also soundly reasonable to conclude that there is no reason for "your existence" but your reasons.Is there a reason for my existence?
All of the extant evidence, contrary to the anxieties of our fragile self-esteem, strongly suggests we are merely different from other natural beings, not "more special" than any them.Aren’t we more special than that?
Your question is premised on an pathetic fallacy, George. "Evolution" is a blind process biologically perpetuated by the "continuation of the species".Why would evolution produce a thinking being if there was no purpose in it other than continuation of the species?
H. sapiens were merely that for about 1.8 million years and they're still apes, just a bit more clever for the last two hundred millenia.Could we not have been as successful in the world as a very clever ape?
If the "ability to reason" were indispensible to the "ability to adapt and thrive", then living things could not have ever evolved. We – our species – would not exist. I assume by "in a critical way" you are referring to culture: no doubt cultural developments – human competence at reasoning – are accumulated artifacts of (varied degrees of) human aptitude for reasoning, which emerged only very recently in human evolution, and possibly as a mere exaptation or spandrel.Does our ability to reason contribute to our ability to adapt and thrive on the world in a critical way?
I'd really appreciate some compelling evidence supporting the proposition that h. sapiens are an "exception" or any more improbable on "the evolutionary path of life" than any other multicellular species. We're not, and that's a brute fact.If we are an exception to the evolutionary path of life, why should we be?
Mostly for whom? To the extent "capitalism" has "increased standards of living", this has happened – "trickled down" – unevenly, cyclically, and at the cost of mass alienation – what John Dewey aptly describes as industrial feudalism – the return of "Gilded Age" wealth inequality (e.g. T. Piketty)¹ accelerated by the last half century of neoliberal globalization and fiscal austerity policies.Hasn't capitalism increased the standard of living immeasurably over the last 100 years? — RogueAI
Clearly, either you've not been paying attention and/or you're just choking on reactionary grievance. :mask:The gains made by minorities and LGBTQ aren't even close to being wiped out. — RogueAI
:up: :up:Whatever worldview they hold appears to be 'shallow' and tends not to be the product of examination. I guess underpinning these 'mythologies' are some vague presuppositions. Probably notions similar to: "Everything must makes sense." "God will take care of it." "No one can be trusted." — Tom Storm
:100:Most people certainly end up developing beliefs and assumptions about how the world is which may flirt with the key questions of philosophy. But I personally come down on the side that this is generally unsystematic, impressionistic, emotionally driven and often predicated upon unexamined templates provided by superstitions or religions.
Cats & dogs seem intelligent enough. Maybe what I wrote wasn't clear – there wasn't anything in that post about "mere consciousness".I think this requires a level of intelligence and reasoning far beyond mere consciousness. — Vera Mont
What's the relevance to the current Israel-Hamas conflict?Who should have won WW2? The Axis or Allies? — RogueAI
No. All living things are responsive, some – relatively very few – are "conscious" (and only intermittenly).If you think living things are "conscious" or aware or have a "me" from which they reference the world, does this apply to all living things? — Benj96
For me "the cutoff of "consciousness" would be any organism with at least a central nervous system sufficiently complex enough to generate a phenomenal self model (the function of which being to facilitate adaptively coordinating the organism's behavior with both external and internal stimuli) by interacting with an environment. I suspect this subset of organisms includes many (though not all or most) mammals like primates, cetaceans, elephantidae ... canines, felines, ursidae (bears), etc; and even apparently cephalopods.Or where is the cutoff point?
If "consciousness" suggests more than just some degree of (i) awareness or (ii) self-awareness but also (iii) self-awareness of others-as-self-aware-selves, then "conscious" organisms have to have biological capabilities – repertoire of behaviors – complex enough to recognize other "conscious" organisms as "conscious" organisms like themselves (with a self) rather by reflex-instinct being incapable of discerning other "conscious" organisms from living food or waste.And why?
A theory of mind. It's all we have to go on with each other since "consciousness" is (intractably?) subjective; otherwise we humans are all just zombies to one another.Finally, do we not ultimately base this in the 'how much of us do we see in them?'
:up: :up:Recent science indicates that trees and other vegetation in a forest communicate with one another through a complex network of fungi. You could consider that the brain of a communal entity. Whether individual plants have similar capacities is doubtful but not impossible — Vera Mont
:fire: ... like the simplistic fossil-picture of the reptilian, mammalian & sapient layers of the human brain.I very much doubt the elements of that definition come as a package. Rather, I think they're consequent and cumulative, as evolution built on simple capabilities and equipment to produce ever more complex ones. No solid lines in between; just continuity. — Vera Mont
And again, your contention has nothing to do with what I've writeen. To wit:I could have sworn you meant to subject these to critical revision. — Pantagruel
i.e. examining one's own 'unexamined life' (e.g. one's 'unexamined' assumptions, biases, desires, etc).philosophies (re: reflection) [ ... ] as critical/dialectical/existential self-correctives — 180 Proof
I have not stated or implied this.You are criticizing these elements as faux-values — Pantagruel
The unexamined life is not worth living. ~Socratesto be reflectively corrected.
Your dogma, sir, flies in the face of the demonstrable fact (throughout history and across cultures) that very few people actually live examined lives (i.e. actually philosophize).I stand with Collingwood's view, that everyone has a philosophy.
Strawmaning non sequitur. We're obviously talking past one another .. :roll:... (I hope I've got that right). They suffer from being misinterpreted by first-level dogmatic scientisms whose goal is to subjugate these disparate values, rather than understanding them.
And there's no shame in my leftist game! :smirk:↪180 Proof You're a biased leftist. — Benkei
Just the opposite as my previous references to 'evolutionary psychology', 'cognitive neuroscience' & 'critical/dialectical/existential self-correctives' of philosophy make clear (if you carefully read my post). I'm pointing out that any or all of these constituents of hand-me-down worldviews – mythology, theology, ideology – are the dominant drivers (i.e. culturally enabling constraints) of almost all human judgments and not, as you (or your reading of Collingwood) seem to imply, philosophical reflections (e.g.) on "absolute presuppositions".You seem to be implying that mythologies, theologies, and ideologies do not have actual impacts on how people behave. — Pantagruel
