- Last 7 days
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I have no idea. But what I do know is that it's not a, um, this is not a philosophical, uh, thing that we can decide arguing in an armchair. Yes, it is. No, it isn't. No, you have to do experiments and then you find out.
for - question - does the world have agency? <br /> - answer - don't know - but it's not philosophical - it's scientific - do experiments to determine answer - Michael Levin
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- Aug 2024
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www.youtube.com www.youtube.com
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for - Dr. Donna Thomas - book - Children's unexplained experiences in a post materialistic world - analytic idealism - children perspective of reality - adjacency - children as natural philosophers - Deep Humanity as reminder of our philosophical nature
adjacency - between - Children as natural philosophers - Deep Humanity - adjacency relationship - At time 59 minute of that interview, Dr Thomas makes a very insightful observation that - children are naturally philosophers - and ask deeply philosophical questions - Another way to look at Deep Humanity is that it is reminding us of these deeply philosophical questions the see all had when we were children - but we stopped asking then as we grew out of childhood because nobody could answer them for us
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- Jul 2024
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Does anything really matter? That’s what Tolstoy and I both want to know.
for - question - what's the meaning of life? - a philosophical perspective - John Vervaeke - The meaning crisis
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- May 2024
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docdrop.org docdrop.org
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While I enjoyed an excellent classical music education in London at the Royal College of Music I ventured later intopop, rock and other musical styles without abandoning my classical roots, and attempted to share the fruits of this Catholic musical perspective with audiences. They were perhaps not ready for pioneering efforts in bridging the gap between jazz and classical, then, and seemed to me sometimes to advocate a kind of ‘apartheid in music'(Reddy 2005a).
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This led him to createhis distinctive compositional style referred to as clazz.The name originated froman amalgamation of the words ‘classical’ and ‘jazz’. In reality, clazzcomprisesseveral musical genresincludingjazz, pop, Indian, world music, rock, Javanese gamelan music, South African mbaqanga,isicathamiya, and Western art music. Reddy’s political and philosophical beliefs are evident in clazz. By fusing different musical styles, he exhibitedhis humanitarianism, deeming all should be treated equally(Reddy 2007:11; Lucia 2010b:53; Van der Merwe 2016:71).
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- Jan 2024
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sakai.claremont.edu sakai.claremont.edu
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to benefit one’s friends and harm one’s enemies is justice
socrates understanding of justice. so is justice subjective?
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Isn’t the person most ableto land a blow, whether in boxing or any other kind of fight, also mostable to guard against it
is the metaphor here: those who are capable of injustices are also capable of ensuring justice? what does that look like? are those not antithetical unless the agent of injustice was very aware of their transgressions?
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someone a good and useful partner in a game of checkers becausehe’s just or because he’s a checkers player?bBecause he’s a checkers player.
typical of it being difficult to define things in philosophy... how do you define a just person, how do you define when justice is necessary, etc
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to have does the craft6 we call medicine give, and to whom orwhat does it give them
medicinal skills and owing
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owe to each other
how do you determined what is owed (especially when it comes to things that are intangible?)
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Should one also give one’s enemies whatever isowed to them
creates the situation in which maybe your perception of justice is skewed
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- Nov 2023
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files.eric.ed.gov files.eric.ed.gov
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Gadamer, the father of the philosophical hermeneutics, sought tointegrate the progress of science and thought by means of language
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for: follow up - Gadamer
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of interest
- Gadamer was the father of philosophical hermeneutics and sought to integrate progress of science and thought by means of language. Since I feel language is a critical intertwingled variable in such deep questions, his approach will be of interest
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- Oct 2023
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delong.typepad.com delong.typepad.com
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The distinction proposed here is popularly recognizedwhen we say that science is experimental or depends uponelaborate observational researches, whereas philosophy ismerely armchair thinking
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James' Principles of Psychology is both a scientific and a philosophical work, although it is primarily scientific.
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Since titles and subject-matter names are not likely to helpus determine whether a book is philosophical or scientific, howcan we tell? There is one criterion that we think always works,although you may have to read a certain amount of the bookbefore you can apply it. If a theoretical book emphasizesthings that lie outside the scope of your normal, routine, dailyexperience, it is a scientific work. If not, it is philosophical.
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- Sep 2023
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delong.typepad.com delong.typepad.com
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On Philosophical Method
How do historical method and philosophical method compare? contrast?
Were they tied to similar traditions? co-evolve? evolve separately?
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- May 2023
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en.wikipedia.org en.wikipedia.org
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the Prison Notebooks, contain Gramsci's tracing of Italian history and nationalism, as well as some ideas in Marxist theory, critical theory and educational theory associated with his name, such as: Cultural hegemony as a means of maintaining and legitimising the capitalist state The need for popular workers' education to encourage development of intellectuals from the working-class An analysis of the modern capitalist state that distinguishes between political society, which dominates directly and coercively, and civil society, where leadership is constituted through consent Absolute historicism A critique of economic determinism that opposes fatalistic interpretations of Marxism A critique of philosophical materialism
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- Apr 2023
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beiner.substack.com beiner.substack.com
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Let us remember that our knowledge of the world begins not with matter but with perceptions. I know for sure that my pain exists, my ‘green’ exists, and my ‘sweet’ exists… everything else is a theory. Later we find out that our perceptions obey some laws, which can be most conveniently formulated if we assume that there is some underlying reality beyond our perceptions. This model of the material world obeying laws of physics is so successful that soon we forget about our starting point and say that matter is the only reality, and perceptions are only helpful for its description.
Quote - Let us remember that - our knowledge of the world begins - not with matter - but with perceptions. - I know for sure that - my pain exists, - my ‘green’ exists, - and my ‘sweet’ exists - … everything else is a theory. - Later we find out that our perceptions obey some laws, <br /> - which can be most conveniently formulated - if we assume that there is some underlying reality - beyond our perceptions. - This model of the material world obeying laws of physics - is so successful - that soon we forget about our starting point and say - that matter is the only reality, - and perceptions are only helpful for its description.
Author Andrei Linde - https://www.scienceandnonduality.com/article/universe-life-consciousness-by-andrei-linde
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Our argument for a mental world does not entail or imply that the world is merely one’s own personal hallucination or act of imagination. Our view is entirely naturalistic: the mind that underlies the world is a transpersonal mind behaving according to natural laws. It comprises but far transcends any individual psyche…. The claim is thus that the dynamics of all inanimate matter in the universe correspond to transpersonal mentation, just as an individual’s brain activity – which is also made of matter – corresponds to personal mentation.
Quote - Our argument for a mental world does not entail or imply - that the world is merely one’s own personal hallucination or act of imagination. - Our view is entirely naturalistic: - the mind that underlies the world - is a transpersonal mind behaving according to natural laws. - It comprises but far transcends any individual psyche…. - The claim is thus that the dynamics of all inanimate matter in the universe - correspond to transpersonal mentation, - just as an individual’s brain activity - which is also made of matter - corresponds to personal mentation.
Author - Henry Stapp - Bernardo Kastrup - Menas C. Kafatos - https://blogs.scientificamerican.com/observations/coming-to-grips-with-the-implications-of-quantum-mechanics/
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‘philosophical idealism.’
Definition - philosophical Idealism - the view that reality is fundamentally a mental process (consciousness) rather than a physical thing
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- Feb 2023
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www.complexityexplorer.org www.complexityexplorer.org
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Two traditions within the humanities: - Continental tradition: continuity with the sciences. - American tradition: reflection and interpretation
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- Jan 2023
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docdrop.org docdrop.org
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son kappa who i mentioned earlier identifies in his great book on the essence of hermenetics two different 00:33:57 kinds of self-grasping two different attitudes that you might have towards yourself he calls them innate self-grasping and self-grasping due to bad philosophy um 00:34:08 and son kappa argues there that philosophical self-grasping is really an attempt to make really good intellectual sense out of a deep illusion you can imagine 00:34:21 that as somebody saying gosh what i'm going to figure out is how drawing arrowheads on lines makes one line longer and one another line shorter right that's a dumb idea right but you can imagine people trying to do that or 00:34:33 somebody's saying i wonder how deep the water is in that mirage over there that's what sankampa thinks we're doing when we're really philosophically arguing that there's a self we're trying to make coherent and atavistic primitive 00:34:46 illusion but there's also that innate self-grasping that gives rise to that illusion it's on campuses it's actually really easy to get rid of philosophical self-grasping philosophical 00:34:58 self-grasping arises from bad philosophy and you can cure it by doing good philosophy so by the end of these four lectures you'll never believe in a philosophical argument for the self i'm sure of that but innate self-grasping he 00:35:10 thinks requires very long time of practice to try to effectively rewire the way that we understand the world
!- Tsongkapa : Innate vs philosophical self grasping - philosophical self-grasping is intellectual and can be mitigated by better philosophical argument - innate self-grasping is very difficult and comes from deep conditioning that wires our way of behaving in the world a certain habitual way - it takes great effort to rewire ourselves from innate self grasping
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- Oct 2022
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en.wikipedia.org en.wikipedia.org
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This motto has been very much discussed in the Perl community, and eventually extended to There’s more than one way to do it, but sometimes consistency is not a bad thing either (TIMTOWTDIBSCINABTE, pronounced Tim Toady Bicarbonate).[1] In contrast, part of the Zen of Python is, "There should be one— and preferably only one —obvious way to do it."
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- Aug 2022
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Local file Local file
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The death-knell of philosophical grammar was soundedwith the remarkable successes of comparative Indo-European studies, whichsurely rank among the outstanding achievements of nineteenth-century science.
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such major figures of renaissancegrammar as the Spanish scholar Sanctius. Sanctius, in particular, had developeda theory of ellipsis that had great influence on philosophical grammar.
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It seems that one of the innovations of the Port-RoyalGrammar of 1660 – the work that initiated the tradition of philosophical gram-mar – was its recognition of the importance of the notion of the phrase as agrammatical unit.
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Leonard Bloom-field gives an account of philosophical grammar in his major work, Language,
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- Dec 2020
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github.com github.com
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React abstracts the DOM with functionally pure declarative rendering and provides escape hatches back to mutable imperative DOM land. This is a profound philosophical difference that Rich gave a talk about.
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psyarxiv.com psyarxiv.com
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Ross, L. (2020). How Intellectual Communities Progress. PsyArXiv. https://doi.org/10.31234/osf.io/k6yux
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- Oct 2020
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This is a philosophical issue, I think. People (and presumably form libraries) have different definitions of what "dirty" means. Yours: "The field has ever been edited" Mine: "The value of the field is different from the initial value"
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- Jan 2020
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marxdown.github.io marxdown.github.io
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the phenomenal form
In Fowkes, the 'form of appearance' or the Erscheinungsform.
Exchange value is the 'form of appearance' of something contained in it, yet distinguishable from it--this 'third thing' will turn out to be 'socially necessary labor time'.
Book Two of Hegel's Science of Logic, the Doctrine of Essence, begins with a chapter on 'Der Schein,' which appears in A.V. Miller's translation as "Illusory Being" (Hegel, Science of Logic, trans. by A.V. Miller, pp. 393-408).
Here, Hegel describes "schein" as "reflected immediacy, that is immediacy which is only by means of its negation and which when contrasted with its mediation is nothing but the empty determination of the immediacy of negated determinate being," (p. 396).
Hegel goes on to remark that "Schein" is "the phenomenon [Phänomen] of skepticism, and the Appearance [Erscheinung] of idealism," (p. 396).
In describing exchange value as the 'Erscheinungsform' of 'something contained in it, yet distinguishable from it'--which will be labor--Marx is clearly flirting with the terminology surrounding "Illusory Being" in the Science of Logic, which suggests labor as the 'thing-in-itself' of the exchange value. Exchange-value is the reflected immediacy that conceals the congealed labor that it is its essence.
The passage as a whole is suggestive of how exchange value will wend its way through Marx's demonstration, unfolding from itself determinations of itself.
Before presenting a long, difficult quotation from Hegel, I think the most straightforward way to present this reference to Hegel is to say present the argument as follows:
In Kantian idealism, we find that the 'thing-in-itself' cannot become an object of knowledge; consciousness only ever has immediate access to the form of appearance, the 'sensible form' of a 'thing-in-itself' which never presents itself to consciousness. In referring to the value form as the 'form of appearance' of something else which does not appear, Marx is saying that just as idealism subordinates the objectivity of the world to its appearance for consciousness, exchange-value represents immediately an essence that it suppresses, and implicitly, denies the possibility of knowledge of this essence.
Hegel writes, "Skepticism did not permit itself to say 'It is'; modern idealism did not permit itself to regard knowledge as a knowing of the thing-in-itself; the illusory being of skepticism was supposed to lack any foundation of being, and in idealism the thing-in-itself was not supposed to enter into knowledge. But at the same time, skepticism admitted a multitude of determinations of its illusory being, or rather its illusory being had for content the entire manifold wealth of the world. In idealism, too, Appearance [Erscheinung] embraces within itself the range of these manifold determinateness. This illusory being and this Appearance are immediately thus manifoldly determined. This content, therefore, may well have no being, no thing or thing-in-itself at its base; it remains on its own account as it is; the content has only been transferred from being into an illusory being, so that the latter has within itself those manifold determinateness, which are immediate, simply affirmative, and mutually related as others. Illusory being is, therefore, itself immediately determinate. It can have this or that content; whatever content it has, illusory being does not posit this itself but has it immediately. The various forms of idealism, Leibnizian, Kantian, Fichtean, and others, have not advanced beyond being as determinateness, have not advanced beyond this immediacy, any more than skepticism did. Skepticism permits the content of its illusory being to be given to it; whatever content it is supposed to have, for skepticism it is immediate. The monad of Leibniz evolves its ideas and representations out of itself; but it is not the power that generates and binds them together, rather do they arise in the monad like bubbles; they are indifferent and immediate over against one another and the same in relation to the monad itself. Similarly, the Kantian Appearance [Erscheinung] is a given content of perception; it presupposes affections, determinations of the subject, which are immediately relatively to themselves and to the subject. It may well be that the infinite obstacle of Fichte's idealism has no underlying thing-in-itself, so that it becomes purely a determinateness in the ego; but for the ego, this determinateness which it appropriates and whose externality it sublates is at the same time immediate, a limitation of the ego, which it can transcend but which has in it an element of indifference, so that although the limitation is in the ego, it contains an immediate non-being of the ego." (p. 396-397).
In Lenin's notebooks on Hegel's Science of Logic, these sections provoke a considerable degree of excitement. Lenin's 'Conspectus of Hegel's Science of Logic' can be accessed via Marxists.org here:
https://www.marxists.org/archive/lenin/works/1914/cons-logic/ch02.htm
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- Feb 2019
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static1.squarespace.com static1.squarespace.com
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consists of the signs of internal emotions,
Sheridan wants to apply Locke's findings on the language of "philosophical discourse" to all language.
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- Oct 2018
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mikecosgrave.com mikecosgrave.com
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Notes
The original, plundered by Napoleon in 1797 so it is no surprise the reproduction is seen as better than the original which is in the Louvre. When the reproduction was hung in its original setting — Palladio’s Refectory on the island of San Giorgio Maggiore — on 11 September 2007, the critic Dario Gamboni wrote: ‘It seems that many are still wedded to a fixed idea of originality… I would like you to consider that originality is rooted in the trajectory or career of the object — it is not a fixed state of being but a process which changes and deepens with time.’ For Gamboni, the reproduction in the Refectory was a more complete and authentic experience than the painting hanging in the Louvre. Taken from https://www.christies.com/features/Master-of-reproduction-Adam-Lowe-and-Factum-Arte-6776-1.aspx
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ethereal design that could be lifted out of its materiality and downloaded into any reproduction without any loss of substance.
The movability of the 'aura' from the original and how it can move from one material manifestation to another. The 'copy' is its own and should be valued.
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Some revivals-the good ones-seem to extract from the original latent traits that can now (or again) be made vivid in the minds of the spectators.
Very true, some artworks that have become destroyed by the ageing process etc, and now that they have a digitally enhanced counterpart, gives us a chance to appreciate at another level. The quality of the digital reproduction is paramount so it is as close a representation of the original
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unlimited fecundity of the original.
Does the several translations of Chaucer's work from Medieval to English mean we cannot consider the translations? If so many of us would have never learnt of his great stories in the Canterbury Tales
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To stamp a piece with the mark of originality requires the huge pressure that only a great number of reproductions can provide.
So can a painting be judged by the value of its originality, and/or more valued because of the potential value of it through purchasing of its reproductions?
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No description can replace seeing this original … oops, I mean, is this not the very definition of `aura’?”
The term 'aura' was coined by Walter Benjamin in his 1936 essay The Work of Art in the Age of Mechanical Reproduction Aura is a quality integral to an artwork that cannot be communicated through mechanical reproduction techniques – such as photography
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- Jun 2016
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dailynous.com dailynous.com
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Title: Is Polite Philosophical Discussion Possible? (guest post by Nomy Arpaly) - Daily Nous
Keywords: implicit bias, philosophical discussion, war crimes, moral inhibitions—
Summary: For brevity’s sake, let’s just say it’s a big part of politeness or civility not to correct people.<br>A soldier who is fighting, even for a just cause, is in a precarious situation, with regard to morality, because he has lost, of necessity, the basic moral inhibition against killing people.<br>A philosopher who is arguing with another, even in pursuit of truth, is in a precarious situation with regard to politeness, because she has lost, of necessity, the basic civil inhibition against correcting people.<br>Having lost, of necessity, the inhibition against killing people, some soldiers find themselves shedding other moral inhibitions—and committing war crimes.<br>Having lost, of necessity, the inhibition against correcting people, some philosophers find themselves shedding other social inhibitions—and being terribly, terribly rude.<br>That’s just the nature of inhibition loss.<br>You need the real thing.<br>Being compelled to break the rule of thumb against telling people that they are mistaken in the understanding of an important thing is no excuse for also yelling at them, repeatedly interrupting them and talking over them, responding to their painstakingly prepared talks with a sneering “why should I be interested in any of this”?<br>Furthermore, I will argue against the philosophical Henry Kissinger within many of us who worries that whatever might be true about war and war crimes, realistically speaking philosophical rigor just requires rudeness.<br>It’s clearly a vice, virtue ethicists would say.<br>I would like to add the following.<br>First, if everyone is rude, women are judged unfairly (as potential colleagues, for example) because rude women are treated more harshly than rude men, by everyone, due to implicit bias.<br>Again, changing behavior is much easier than changing implicit bias.<br>Some think philosophy should change here—either through what I called “pacifism” earlier or through changing the way we evaluate people, or otherwise.<br>It won’t solve everything, but if we reduce rudeness, I solemnly promise that more women will want to do philosophy.<br>It is shown most emphatically by downright quiet, mild-mannered philosophers whose objections, expressed in a nice tone of voice, are nonetheless absolutely lethal.<br>They say revenge is best served cold.<br>Philosophical discussion can legitimately feel like a very tiring game of squash.<br>(Vincent Van Gogh, detail of “Four Cut Sunflowers”)<br>
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Local file Local file
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As Katzen (1980, p. 191) notes in heranalysis of early volumes of thePhilosophical Transac-tions:. . . no attempt is made to give prominence to the author ofthe article . . . there is generally no reference at all to theauthor in the heading that signals a new communication. Ifthe author is referred to in the title, it is likely to be in anoblique form . . . we are at the threshold between anony-mous and eponymous authorship
Study of authorship in Philosophical transactions
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- Feb 2014
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users-cs.au.dk users-cs.au.dk
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You're as bad as that character in Moliere who didn't know he was talking prose! You've b een committing philosophical nonsense with your \rigorous pro ofs of existence". Don't you know that what exists has to b e observed, or at least observable?
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