Archive for September, 2014
Group of Swedish academics – authors of papers such as Nitric Oxide and Inflammation: The Answer is Blowing in the Wind – reveal 17-year bet: whoever has written most articles including Dylan quotes before going into retirement wins a lunch at a local restaurant
Our students didn’t know that professors with PhDs aren’t even earning as much as an entry-level fast food worker.
Don’t you just get tired of being lied to all the time?
Very much worth a read: The Khorasan Group: Anatomy of a Fake Terror Threat to Justify Bombing Syria – The Intercept.
Enough already. Our indifference to how we share the fruits of our intellectual labors is a betrayal of our calling to enhance the spread of knowledge. In writing badly, we are wasting each other’s time, sowing confusion and error, and turning our profession into a laughingstock.
What these authors seem to be saying is that philosophy does not have to be aloof and pretentious. It’s as simple and natural as asking questions about ourselves and the world around us, using logic and skepticism as tools. It’s the process of looking for meaning and guidance in how to act. It’s curiosity and common sense, passed down over hundreds of years of human experience. It’s living your life in an engaged, intentional, contented way—or, more fancifully, in the pursuit of wisdom. It can, and should, be utterly practical.
If the links I’ve posted recently give any indication — and they do — I am a critic of capitalism. I have some scruples, though, that keep me from going all the way with that criticism. Let me try to explain.
First, I am not an economist. I have read broadly but not deeply on a variety of economic theories, and I have to confess to coming away rather more confused than I had hoped. Thus I cannot offer a solid opinion on the overarching mechanisms of the economy, since the theories I’ve familiarized myself with conflict, sometimes severely. So I have to admit to “going with my gut” with a number of my views here (not always advisable for a philosopher). But I’d also have to say that I am doubtful that anyone can provide a knock-down, irrefutable argument for one economic system versus another. There is an “irreducible complexity” to global and local economic systems, and different theories offer different tradeoffs. There is no utopian system forthcoming.
Second, even some of us critics of capitalism can see some of that system’s merits. Indeed, even Marx and Lenin can be found approving certain aspects of the capitalist system, at least as they pertain to its role in the “inevitability” of communism (for instance, in the elimination of scarcity). A recent piece regarding capitalism’s role in combating climate change has to be read against the flood of evidence of capitalism’s responsibility for producing dangerous climate change. As this article aptly puts it, we may not be able to “crowd source” our way out of this mess.
Third, I am highly dubious of centralized solutions to challenges of this complexity. To reiterate an ancient knock on socialism, nobody is smart enough to organize the economy from an armchair.
Fourth, I believe in the power of freedom, including free markets. A central tenet of my criticism of capitalism is that it prevents there being truly free markets. The markets we have are oligopolies kept in place by the armaments of various nation states who have become the corporations’ lap dogs. They are anything but free. They are anything but rational. Remember there are two concepts of freedom: I can open up a chemistry lab full of chemicals and bunsen burners and so forth and let you have at it to your heart’s content. You are free to do as you will. But if you are ignorant, you will simply be free to blow yourself up. The lack of restraint is identical to your being captive to the severe consequences of your ignorance. But if you are extremely disciplined in learning how all that equipment works and how all those chemicals might react with each other, then you will be truly free — not to do any old thing you want, but to work in harmony with the reality of that lab in order to do beneficial things relatively safely. Our so-called “free market” seems to me only free in the first sense, having overall a reckless disregard for people and for our world. Nevertheless, I remain skeptical of overly-centralized power.
I cannot at this moment offer a coherent alternative to the clearly problematic and, indeed, dangerous system we now have in place. Things simply must change. But, unlike our current president, I will not embark on a campaign that offers simply a slogan: “Change.” No. Hard work has to be done, and I should be responsible and play my small part. A new theoretical approach (literally, a way of “seeing” our situation) must be developed. I have no doubts that there are insights to be drawn from Marx, but perhaps also by Smith, and certainly by many others. But 18th and 19th century theories will not be adequate to 21st century problems.
Now this just raises so many questions.
The first of which is: Why am I never invited to these parties?!
“When I realized I read Twitter more than a book, I knew it was time for action,” she says.
When I think about the “Allegory of the Cave, from Plato’s Republic, I am first of all struck by what it must mean for the prisoner to get up. Why does the prisoner get up? At what urging? What could be the impetus for such getting up when one’s whole life there was never the slightest notion of ”getting up"?.
Socrates does not say, leaving us to ponder what could lead to such a momentous and inexplicable act. And why had the prisoner not acted before now?
Or is “act”really the right word? Is the getting up a choice the prisoner makes? Or is it something that happens to the prisoner somehow?
And what must that getting up be like? There never was up in that sense in the prior experience of the prisoner. The prisoner could not even have known there was an up.
How disorienting it must have been. How alarming, at least at first. And then to turn around. Around! A completely new orientation, one never before even conceivable. Imagine, if you can, what that must be like.
Getting up demands metanoia, a turning around of the mind, a reorientation. What brings this about? Necessity? But what is the force of that necessity, if indeed it is necessary? What demands that we come around to another heading?
The prisoner must somehow come to grips what is happening – the very realization that he (or she) has been a prisoner requires a turning around of the mind. What is it to come to realize that one has been a prisoner (of a kind) all of one’s life? What will this release from prison come to mean? How will the newly-released prisoner learn to cope with all the new experiences?
It seems such a simple thing: getting up. But what effects such a simple act (if it is an act) can have! And then: metanoia, turning around one’s mind (or having it turned around). What could be more under our own control than our minds, and yet such transformation seems always hard, almost impossible, and always at a great cost.
Can we get up? Will we?
The most striking thing about the virus is the way in which it propagates. True, through bodily fluids, but to suggest as much is to ignore the conditions under which bodily contact occurs. Instead, the mechanism Ebola exploits is far more insidious. This virus preys on care and love, piggybacking on the deepest, most distinctively human virtues. Affected parties are almost all medical professionals and family members, snared by Ebola while in the business of caring for their fellow humans. More strikingly, 75 percent of Ebola victims are women, people who do much of the care work throughout Africa and the rest of the world. In short, Ebola parasitizes our humanity.