Category Archives: General Philosophy

Year of The Plague 5: Get to Work!

28 Thursday May 2020

Posted by in Critical Thinking, Economics, General Philosophy, Plague

≈ 2 Comments

Tags

,

I recently learned that I was, in fact, born in a plague year, 1957, during the early stages of the “Asian Flu” pandemic. (I’ll have more to say about this naming convention in a moment.) Estimates on mortality in the US range from a low of 70,000 to a high of 116,000. (Information on the H2N2 pandemic may be found HERE.) After some 12 weeks (rather than the 12+ months during which H2N2 ravaged the world) COVID-19 is already at the upper limit of that earlier pandemic.i With the inevitable second wave of infections and deaths that will come with the push to reopen the country regardless of consequences; with sloppy and unevenly applied testing, almost non-existent contact tracing; and with the monumental infantilism of people who believe their right to be slobbering, self-absorbed imbeciles trumps your right to live, the death toll from the SARS-CoV-2 virus will easily surpass that of H2N2 by the middle of summer. (And, let’s face it: that is a conservative estimate.)

undefined

A word about that “Asian flu” moniker: It was common to name diseases after a place, sometimes even the place where the disease was first located or even came from. This rule has always been applied unevenly; for instance, the “Spanish Flu” pandemic most certainly did NOT originate in Spain. So why aren’t we calling SARS-CoV-2 the “Wuhan virus,” or COVID-19 the “Chinese disease”? One is almost inclined to admire the willful stupidity of persons pretending puzzlement over these questions, since the answer is so manifestly obvious: because doing so is blatantly racist and serves no other purpose than to function as a dog-whistle trigger for low-lifes such as the pond-scum comprising Donald Trump’s political base. One might as well complain that, “My grandfarther used to call black people by the ‘n’ word, and address them as ‘boy’! Why shouldn’t I be allowed to do that now, since it was so commonplace back then?” The naming convention for the disease has already been established, so no excuse other than racism can be offered for changing it in such a way as to blame a certain ethnic group. And let’s face it, even if SARS-CoV-2 is too tricky for their poor, pea-puddin’ racist brains to remember, terms like “novel coronavirus” and “COVID-19” are simple enough that even a remedial 3rd grader can learn and use them properly, all with little or no effort.

Pages: 1 2

The Sisyphean Dot

15 Monday Apr 2019

Posted by in cats, General Philosophy, Humor

≈ 2 Comments

Tags

, ,

The myth of Sisyphus and, in particular, Camus’ reading of that story, are obviously on my mind. Having mentioned the story in my last post, I want to say more about it here, only in the context of process metaphysics.

And cats.

Red Dit

Cats, you see, are either the worst or the best existentialist philosophers. The difficulty in answering this question is not because they are cats, but because of all the labored verbiage that goes into saying what existentialism is. Indeed, where I want to take this argument is in the direction of undermining that last phrase. Existentialists say that the world is absurd, but much of that claim turns on the use of that annoying little verb “is”. Sartre, for example, named his magnum opus Being and Nothingness, with the first half of that title emphasizing the root verb (“to be”) from which all forms of “is” emerge. If the focus of existentialist thought is directed upon “being” and forms of “is-ness,” then much of existentialism’s claims of absurdity stand or fall upon the priority given over to the word “is.” If so, then even asking the question, “what existentialism is” could well be a fundamental error that many existentialists themselves commit. So the direction of our discussion here is this: to gloss Camus’ famous essay “The Myth of Sisyphus,” illustrate some salient points using cats, and segue finally into how the whole thing gets reimagined in a process metaphysics. Continue reading →

Measure is The Measure of All Things

29 Saturday Dec 2018

Posted by in General Philosophy, Logic, measurement

≈ 1 Comment

Tags

,

The online journal Eidos, A Journal for the Philosophy of Culture has just published a focus issue (#4 (6)/2018) on the topic of “Philosophy and Technology,” in which yours truly has an item. The title of my contribution is the same as this blog post, and it, along with all the other articles, is free for the download. It is a “discussion paper”, which means it is permitted a bit more leeway when it comes to scholarly standards of argument and citation. At some 6,000 words it is a good 4+ times larger than my longest blog posts, but it is free and possibly even interesting; at the very least it is at the same general level of readability of my regular blog posts, so folk who are interested can download it HERE.Robot

The entire journal may be accessed from the Eidos link above, and is well worth checking out, both for this current issue (table of contents reproduced below) and for the back issues that can be accessed through the link to the archives. As mentioned, this issue is about philosophy and technology approached, as one might guess from the journal’s title, from the general position and environment of questions of culture. Some folks might be surprised at such a choice of philosophical topics, as technology might not seem on the surface to have much to do with “the true, the beautiful, and the good,” the supposedly “core” topics of philosophy. But a couple of sentences from Marcin Rychter’s opening editorial struck me as quite appropriate here:

A simple conclusion seems inevitable: we can neither understand ourselves nor our times without deeply thinking about technology. A stronger claim seems plausible: technology should be the main topic of contemporary philosophy of culture.

Continue reading →

Now

12 Wednesday Dec 2018

Posted by in General Philosophy, Metaphysics, Process Philosophy

≈ 9 Comments

Tags

, ,

This is the follow up to my previous post. We are vexed, perplexed, by time. Augustine famously quipped regarding time something along the lines that, “As long as no one asks me, I know exactly what it is. As soon as someone asks me, I have no idea.” Myself, I remain struck by the rhetoric and poetry of a line from the first Star Trek: The Next Generation movie: “Time is the fire in which we all burn,” a sentiment which the film, in the person of Patrick Stewart’s “Jean Luc Picard,” ultimately rejects. Myself, I find both of these approaches unsatisfying, because they both treat time as a “thing” that “is.” Language seems to force this on us. But time is not an “object” lying there on the rug like something the cat dragged in; time is the cat that dragged that thing in in the first place, as well as the rug where it was deposited.Exif_JPEG_422

Backing off a bit from my (once again) colorful, and probably not very helpful, language, time is not a “thing” sitting there awaiting our observation and description; time is the context in which all objects present themselves to be possibly observed, described, or otherwise interacted with. Additionally, time is not a string of “point-like” (I often use the term “punctiform,” but this evidently has a medical usage that is NOT what I intend) infinitesimal moments on a string, like numbers on the real line. This latter is how modern physics deals with the subject of time, but this approach substitutes an abstract mathematization for the actual facts of experience, justified exclusively on the grounds that it makes our mathematics simpler. But reality does not pretzel itself to fit the simplicity of our theories, a fact which many people dazzled by mathematics seem to have lost sight of. Our only access to that reality is via our experience, and so our theories must bow to that experience and not the other way around. And time never comes in inexperienceable, infinitesimal points; it is the context through which nature flows, and always presents those contexts in stretches or “durations.” For my purposes, I am taking this fact as given; for a detailed argument about this “point” see chapter 3 of Whitehead’s The Concept of Nature. Continue reading →

Meaningful Life

11 Tuesday Dec 2018

Posted by in General Philosophy, Metaphysics, Process Philosophy, Relationalism

≈ 1 Comment

Tags

, ,

It is easy to find meaning in life in general; any herd of halfwits with a few books of philosophy under their respective or collective belts can do as much. But is MY life in particular meaningful? That is a very different question. The short answer – which, as always, will require a lengthy explanation – is, “maybe not.” But that “maybe not” itself comes with an important qualifier: almost certainly not in the form you were expecting. Right there is the primer that starts the engine of existentialism sputtering in poorly tuned outrage; that, and my grossly mixed metaphors. Not to take too much credit, but the latter might be the more important factor …Dusk

Nevertheless, there are two terms in the foregoing that merit some initial attention because of the oft unattended distinctions they bring into play: the “general” and the “particular”. In the spectrum of reasons, these two modalities of qualification are fairly far apart. Yet a great deal of discussion around the vitally important topic of the meaning of life flounders precisely on problem of navigating between these two rocks – this Scylla and Charybdis, to abuse my metaphors even further – that aren’t even all that close together. Navigating between them ought to be as straight forward as understanding if one is in the Atlantic or the Pacific oceans. Yet I don’t recall ever seeing matters satisfactorily distinguished, which is (like as not) as much a sad commentary on my scholarship as anything. So prior to getting to matters of any real substance, I must spend a few words on the interface between logic and metaphysics, so as to highlight the overlap between metaphysics and facts. Continue reading →

At Least I Have Chicken

17 Wednesday Oct 2018

Posted by in Critical Thinking, General Philosophy, John Dewey, Process Philosophy

≈ Leave a comment

Tags

, ,

Person’s familiar with the gaming world might well recognize the title of this essay as a quote from a famous incident in the online game World of Warcraft. The incident, recorded and posted on YouTube (see video below) might be labeled The Last Charge of Leroy Jenkins. A group of players are nervously planning a complex attack against a difficult, game generated collection of very dangerous “creatures” (the online game permits players in remote locations to play together, and communicate verbally even as they operate their “character” in the game.) But after a few minutes of this, one of them (“Leroy Jenkins”) loses all patience with the process, declares “Enough talk!” and rushes into the midst of the creatures bellowing his battle cry, “LEEEROY JENKINS!!!” Caught off guard, the other members of the team realize they’ve lost the advantage of surprise and follow in, only to have the entire team wiped out by this cluster of creatures. As they bitterly review this catastrophe, casting an occasional word of criticism in Jenkins’ direction, Leroy simply responds, “At least I have chicken” (presumably in his real world crib, as there is none in the game.)

The whole thing is much funnier if you’ve had any experience with multi-player roll-playing games, whether online, networked, or old school paper and painted tokens D&D. But the behavior is familiar to us all from the broader reaches of our lives, as we recognize a form of doomed compromise that those around us – and most likely we ourselves, at one time or another – have made. This came out again recently in a colleagues interaction with the students in his class. (It is not revealing much to note that said colleague is, indeed, a man.) The colleague was presenting one of the classic figures of Western philosophy, and the students began asking in reply, “but how important is this really?” Discussion went back and forth a few times until finally exasperated, my colleague said something to the effect that, “the alternative is to be an uneducated pawn in a machine that views you as nothing more than a commodity to be used until you’re used up, suffering the waste of your life in a job that offers no fulfillment, living in a house in the suburbs with a spouse that is indifferent to you and children that despise you!” There was a moment’s silence, when finally one student replied, “at least we’ll have a house in the suburbs.”

At least they’ll have chicken. Continue reading →

Making Sense

12 Monday Feb 2018

Posted by in General Philosophy, Inquiry, Logic, Metaphysics, Philosophy of Science, Process Philosophy, Whitehead

≈ Leave a comment

Tags

, , ,

Whitehead set out to make sense of things. After witnessing all of his attempts to point out how Einstein’s general theory of relativity failed to make the sense it claimed to make (and still fails to do so, but the model centrists won’t permit empirical evidence to get in the way of their clever mathematics), he arguably decided that he needed to step back from epistemology and philosophy of science, to present a more logically primary argument, in the metaphysical form of his “philosophy of organism.” Whitehead centered his argument on what I and Randy Auxier named “the quantum of explanation,” a logical (rather than ontological) center, around which Whitehead constructed his subtle and complex system of making sense. It has been suggested that Whitehead’s magnum opus, Process and Reality, is one of the five most difficulty works in the Western philosophical canon. I’m not inclined to argue with such a sentiment, since the most that could be credibly argued is that it might be knocked back to sixth place. For my part, I’m not sure what work could manage that feat.No Sense

One of the points that Randy and I tried to emphasize was that the process of “making sense” was itself a rather complex process, in which the most active word in the proceeding is process: this is not an object you hold, but an activity you engage in. So despite my habitual focus upon contemporary science &/or concerns, this is actually as classic an issue as you can find in the Western philosophical canon. (And I just don’t have the expertise to speak with even casual ignorance about the Eastern canon, a source of inestimable insight and subtlety. I am, however, inclined – ignorant as I am – to suspect that what I have to say here can find its analogs in that tradition.) Continue reading →

Nature versus Naturalism

29 Monday Jan 2018

Posted by in General Philosophy, Logic, Metaphysics, naturalism, Philosophy of Science, Process Philosophy, Whitehead

≈ 2 Comments

Tags

, , ,

Nature is that which is studied by physical science. Saying as much does not answer many questions; most particularly, it tells us neither what nature nor science happen to be, only that they are connected as inquiry and thing inquired into. That being said, one can also notice that it is necessary to have some notion or concept of what it is that one is inquiring into, in order for that inquiry to have any sort of systematic or methodologically sound structure. Absent such a concept, inquiry loses any possibility of systematicity, and instead becomes nothing more than random shifting around and arbitrary clutching at straws. Such shifting and clutching will, ideally, eventuate in a more systematic concept of the topic being inquired into, at which point inquiry “moves into a new gear,” and begins to become genuinely organized. Physical science has long since moved past such a phase of randomly poking things with a stick; it has long been operating with a detailed and thoroughly developed concept of nature. But while the sciences have A concept of nature, does that mean they have the best concept of nature? There are reasons to believe that the answer to this question is “no.”Nature

This brings us to the philosophical question of naturalism. Some forms of naturalism take the position that “nature is all there is,” which might seem like a fairly strong metaphysical commitment until one realizes that saying, “nature is all there is,” tells us nothing about what all nature is. So in order to have any cognitive content, any and all forms of naturalism – regardless of whether or not they admit the possibility of anything beyond nature – must, primarily, be a thesis about what nature is. So a form of naturalism will be the source of a concomitant concept of nature. I will state without argument that the two stand in a one-to-one relationship: if “a” form of naturalism resulted in a “family” of concepts of nature, then in reality what we would have is a family of forms of naturalism as well – one member of this latter family for each concept in the former. Continue reading →

Intuition in Mathematics and Physics: A Whiteheadian Approach

05 Friday Aug 2016

Posted by in 2015 International Whitehead Conference, General Philosophy, Inquiry, Logic, Mathematics, naturalism, Philosophy of Science, Public Philosophy, Whitehead

≈ Leave a comment

Tags

, , , , ,

This is just a quick shout-out to my friend and colleague, Ronny Desmet, for putting together the papers that were presented at the 2015 International Whitehead conference in the new book, Intuition in Mathematics and Physics: A Whiteheadian Approach, in which yours truly is a contributor. Intuition Mathematics

The articles within are from Section IV, Track 2 of the conference. The table of contents is not yet available at Amazon, so the contributions are as follows:

  1. Integral Philosophy – An Essay on Speculative Philosophy – Ronald Preston Phipps
  2. Reflection on Intuition, Physics, and Speculative Philosophy – Timothy E. Eastman
  3. Whitehead on Intuition – Implications for Science and Civilization – Farzad Mahootian
  4. Whitehead’s Notion of Intuitive Recognition – Ronny Desmet
  5. The Beauty of the Two-Color Sphere Problem – Ronny Desmet
  6. The Complementary Faces of Mathematical Beauty – Jean Paul van Bendegam and Ronny Desmet
  7. Creating a New Mathematics – Aran Gare
  8. Whitehead, Intuition, and Radical Empiricism – Gary Herstein
  9. What Does a Particle Know? Information and Entaglement – Robert J. Valenza
  10. A Neurobiological Basis of Intuition – Jesse Bettinger

Models and Interpretations

18 Saturday Jun 2016

Posted by in Critical Thinking, General Philosophy, Logic, Religion

≈ 2 Comments

Tags

, , , ,

A number of years ago I got into a discussion with an acquaintance about what kind of symbol system tells us “the truth” about the world. This is not how my interlocutor expressed the problem; she simply insisted that mathematics gives us the truth. I tried many different approaches to get her to understand that what she was saying made absolutely no sense, because the first thing that must happen (once any collection of symbols is at hand) in order to talk about truth was that those symbols have to be interpreted, and such interpretation is not given in advance. Thus, I have a modest background in some advanced forms of mathematics (mainly formal logic, abstract algebra, and a touch of differential geometry), and I understand that simply having a bunch of squiggles in front of you is not enough to adjudicate whether those squiggles say anything at all, much less anything that is true. Meanings must be assigned to those squiggles such that they hang together to form some kind of model, and that model then must be associated with the world in some form such that the model can be interpreted as making claims about the world which then can be interpreted as to its truth content. And here, “world” can mean either the world of concrete experience or a purely abstract “world” which is itself something of a mathematical construct. Also, my choice of the term “truth content” rather than “truth value” is not an innocent one: I wish to leave open the possibility that truth evaluations can be more complex and multi-dimensional than the mere assignment of values.Three Mesas

It became very clear that while I understood my acquaintance’s position, she in no way understood mine. This was because while I was repeatedly able to paraphrase – that is, interpret – her argument, when asked to do the same for mine she was unable to do anything other than repeat her own position, which addressed none of the points I had made. In later years, she was known to crow a bit about how she “won” the argument. To be fair, in retrospect I realize that there were a number of ways I could have made my own position clearer, as it was burdened by a much greater degree of philosophical nuance than the position she was presenting. And I confess that I do not think quickly on my feet; indeed, I’ve only ever suggested that, given time, I can think thoroughly. (One of the reasons I went into philosophy is because a line like, “Herstein! If we don’t get this metaphysical principle out the door by end of business today, our competition is going to crucify us!” is not something one is ever likely to hear from one’s department head.) Continue reading →