If there’s an -ist that applies to me it’s pensivist. Maybe I should go cold turkey on thinking. I confess that the strategy of doing it moderately doesn’t feel like the winning strategy. And what is a strategy if it is not winning. Isn’t it all about winning? It is. It is. It is. Therefore I am. Whether I like it or not. Nobody asked me. Except myself. Precisely nobody, that is.
I’m reading Finnegans Wake. I confess to ambivalence about it. It’s great but makes me feel little. What is the point?, is that the point? It is a snake; it is; it is; it is. But I was bitten long before. Now I’m just rattled. Ha. The beauty of it is: it is self-contained. I read it without trying to understand.
But let me think about the eternal recurrence of the eternal recurrence. I hate it but confess to loving those who seem to love it, or, at least, who love those who love those who seem to love it. The thing is that those who seem to love it are those who break the cycle and, methinks, Finnegans Wake breaks the cycle.
I confess I feel somewhat different. I further confess that I am different from people who are really different in not being really – perceptibly – different. If I would do my life over, I would not be be bothered to do anything different except what I will do from now onwards. What I did was all fine; what I’m going to do just doesn’t cut it. I confess I’ll continue to live in the future where I know the right thing to do is to live in the past.
What I’m going to do is to think about writing a treatise on the word ‘that’. What I’m not going to do is just that. I confess that I admire this thing called language. Mainly because it isn’t anyone’s to call ‘That’s mine!’ (or ‘ours’ for that matter because ‘ours’ is the chicken shit way of saying ‘mine’).
Language starts with ‘that’. That’s what I think at least and I confess I’d like to convince you of it.
It’s not my place, this place. But I feel responsible somehow, as I always do. It seems it came to an end. So I think a tribute needs to top this page. I could talk about the splendid people who contributed here. The fact of the matter is, I don’t know any of them. From 2 or 3 I know approximately where they live and what they do. That’s it and that it is part of the heteronomous wonder of this place.
Instead let me talk about myself. I am a lucky bastard with the inborn capacity to feel out of luck. I am like most lucky bastards, that is. Things came easy to me, mainly because I settled for what comes easy. Kind of at least. Is that a crime? Just because it feels like one? Because the received opinion is that worthwhile is in association with making a tremendous effort? With pain and trembling?
This is the fallacy:
“If this tradition was good for the parents then it will be good for the kids as well.”
There’s not a lot more to conservatism and – as much hatred this fallacy deserves – it is also by far the best conservatism has to offer. Because, at least, it looks like it might make sense as some kid of a default rule. “Why change something that isn’t broken?”, is the most offered conservative response to, well, anything. And it should give pause (including the middle and all that) because what we share is valuable because it is what binds us. It should not be changed just because somebody feels like it, that’s dictatorial. The fact is that change is the one tradition that binds every single culture together. So, in conserving, conservatism degenerates so quickly in dictatorial behavior precisely because conservatism strives to abolish the very change that makes us uniquely capable to cope with the unexpected. It’s no coincidence that the outer edges of conservatism are plagued with convictions such as creationism. As it isn’t coincidence that the outer edges of revolutionary progressives are plagued with totalitarians. And that the next generations of those revolutionary people quickly converge to conserve (showing how evolutionarily stable conservatism is).
So I confess to not merely hating conservatism.
Still, it is a fallacy so let’s inspect in some detail the fallacy of conservative conflation:
I hated people who have time to do this:
Now I am one of them.
And not particularly good at it either. With advance apologies to all fine people putting their passion into this IoT thing, at least they’re taking action in something and it’s taking action that counts.
Still, all this talk about fridges talking to cars on where they are located such that the car can summon the phone of a repair guy who can hold the phone in the right way for the troubleshooting SW to tell the fridge to reset (and if that doesn’t work tell the phone to get repair guy to push the reboot button) is kind of lame. Not that it wouldn’t be cool (except maybe if you are the kind of repair guy who wouldn’t take advantage of being let into a home because his phone tells someone’s door to open on account of the fridge telling the door that: “It’s O-Kay” on some fancy super-secretly encrypted protocol). It just seems a lot of fuzz over manipulating things where in principle one would think that it’s somewhat more interesting to work with what actual people do.
At the very least what I got out of this post is that I managed to write a paragraph where a majority of words are bracketed (but there is more on the core of the issue, for those who still practice the slowly disappearing art of suspending judgment). Continue reading
I confess I put my life on hold for the last 12 months chasing a ghost. It took me more than a month just to start to remember how life was. Was it worth it? I confess I have no idea. Am I done chasing ghosts? I confess my best answer is: time will tell.
The piles of books which have amassed to the left and right of me do suggest I kept on reading though. I confess I want to boast about that.
To my left, pile n°1: Kripke, Naming & Necessity; Bolaño, Amberes, El Tercer Reich & Estrella Distante; Zweig, Schachnovelle.
Across older piles lying open on pp. 150-151 for reasons I confess I forgot entirely: Gadamar, Elogio de la teoría. Which brings me to the piles to my right featuring more Gadamer, On Education, Poetry And History as well as Wer bin Ich und wer bist Du. The latter sits on top of Fitch, Saul Kripke and Peinado, Futbolistas de izquierdas. Further down in that pile: Gass, Middle C and the almost most recent one: Piketty, Le capital au XXIe siècle.
To my left, pile n° 2: Jaeger, Paideia: los ideales de la cultura griega & Aristoteles; Grundlegung einer Geschichte seiner Entwicklung.
I confess all this name dropping leaves me feeling I really have something to confess about. I am unsure however whether it is arrogance or lack of reading quality/quantity (certainly as far as fiction goes). In order not to have to dwell on that issue I’ll just mention what I’m reading now (& only talk about that one below the fold): Steven Johnson, Everything Bad is Good for You. As you can tell from the Capital letters in the title I’m turning to vulgarized science from time to time (I blame Dawkins for that) but I’m not addicted to it, yet (I might add now I’m at it that I quit smoking if, I confess, without quitting nicotine given I just have put an “e-” before my cigarettes).
I confess it was not my plan to write that many words before I got to this pink book by (the maybe venerable) Steven Johnson and the Flynn effect.
I had visitors yesterday: an old friend who moved abroad and visited his home country with his kids. His eldest is a year younger than mine is. The discussion came to choosing the right path for their higher education. My son chose politics. His son is about to chose civil engineering. There is no discussion these choices are the right ones for the two respective adolescents. The interesting part of the conversation was my friends’ sons’ question to my son on his choice: “Qué es la salida?” (could have been ‘Cuál’, my Spanish is kind of rusty).
This sums up the modern view of education: you learn to be able to land the right job. But whilst the job may be the right one, is this the right conception? Continue reading
“We have found, indeed, that although we had contemplated building a tower which should reach to the heavens, the supply of materials suffices only for a dwelling-house, just sufficiently commodious for our business on the level of experience, and just sufficiently high to allow our overlooking it. The bold undertaking that we had designed is thus bound to fail through lack of material – not to mention the babel of tongues, which inevitably gives rise to disputes among the workers in regard to the plan to be followed, and which must end by scattering them all over the world, leaving each to erect a separate building for himself, according to his own design. At present, however, we are concerned not so much with the materials as with the plan; and inasmuch as we have been warned not to venture at random upon a blind project which may alltogether beyond our capacities, and yet cannot well abstain from building a secure home for ourselves, we must plan our building in conformity with the material which is given to us, and which is also at the same time appropriate to our needs.”, Immanuel Kant, Kritik der Reinen Vernunft, Reclam, 1966, p. 726 – this is the semi-official English internet translation of the original passage.
[I am re-posting this from another blog of mine out of nostalgia. This is a favorite quote of mine and my quought of 2008 actually is, in an endearing kind of way, something that has stayed constant in my head over the past 30 odd years.]
I know: a poet he was not. Nevertheless, this is a sublime poetic truth. It is much like my history teacher (the forever unknown Jef Arras) told me twenty years before I mustered the courage to read, happily unguided as ever, this rather annoying but great book: there was philosophy before and after Kant, and only the latter is of real significance. Continue reading
“Meaningful criteria are not simply those posited by society – or those of our ancestors – applied as law to a given case. Rather, every concrete determination by the individual contributes to socially meaningful norms. The problem is similar to that of correct speech. There too we find undisputed agreement on what is admissible, and we subject it to codification. The teaching of language in schools, for example, make it necessary that the schoolmaster apply these rules. But language continues to live, and it thrives not according to a strict adherence to rules, but by general innovations in spoken usage, and in the last instance from the contributions of every individual.” Hans-Georg Gadamer, in “On Education, Poetry, and History. Applied Hermeneutics, SUNY, 1992, p. 173.
It’s hard writing this and at the same time listening to a live report in Spanish of a Real Madrid game. All indications are I’d do better doing neither. But here I am, thinking about whether things that – like my life, this place – ultimately come to an end still come to an end. They do. Although not in the way most people like their ends – final, clean and clear cut -, they do. Every contribution contributes. To what? How? No clue. A certain amount of voluntarism is indispensable. Not a question of laissez faire the big things but one of laissez aller the small ones.
I started here with an overview of the objectives. I continued here with the second one dedicated to our prior art. It is now time to finish this with the third and final objective which, when reached, will ensure a common context (foundation) for the real work we’d like to do later on.
This is what we said before about this objective:
3. Acquire the ability to integrate the prior art with the goals
Now this was probably not the most fortunate way of putting it. Acquiring an ability is an activity. Unless we believe all of the nonsense of brain scientists, there is no way of monitoring whether such a process takes place let alone whether it takes place successfully. To put it more directly: we can all think we are acquiring all kinds of abilities whilst we are just acquiring the ability of procrastination combined with that of complacency. The flip side of this is that anybody can attest to anybody else of us ‘doing our best’ or ‘putting in a lot of work’ but whilst all of that may have ‘merit’, neither has a direct link with that ability we want acquired.
So the better formulation would have been ‘to demonstrate the acquisition of the ability to integrate the prior art with the goals’ (even if it sounds horrible, as a sentence). How to demonstrate this? Via language of course. In our case specifically by using language to demonstrate we can create original links between the 8 philosophers reviewed and the conjecture of progress being the nature of language.
Below the fold you will find the concrete steps to do this in this community. Your contribution could well demonstrate in concrete fact an example of progress by language. In fact, that is the third objective.