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Sunday, September 15, 2019

The Enlightenment Was A Wrong Turn

I find myself in agreement with thinkers like Leo Strauss, Hannah Arendt, Alasdair MacIntyre, and others (including Martin Heidegger), who have been suggesting in their works that the Enlightenment was a wrong turn that humanity took in the 18th century. The departure from premodern philosophy did not lead to better philosophy and politics—it brought modern philosophy to a dead end and gave rise to several totalitarian movements.

The Enlightenment philosophers proclaimed the supremacy of reason, but they didn’t acknowledge that reason can be effective only when it operates within the bounds of a tradition. From their writings, it is possible to draw the inference that they were not even interested in understanding the nature and scope of reason; for them, the idea of reason was merely a political tool for promoting the atheistic worldview that man’s material or biological nature is his entire essence. But the projection of reason as a method of knowing that operates independent of all traditional contexts is a recipe for political problems—it implies the supremacy of the man or group of men who are able to take control of the intellectual discourse and the political process.

It is true that a man's reason cannot operate in a vacuum. A man, alienated from the traditional way of living, will find it difficult to gather knowledge for making the right choices. Therefore the way out is reincorporation of premodern norms to supplement modernity—this is what the thinkers like Strauss, Arendt, and MacIntyre have said.

On Postmodernist Pessimism About Reason

The postmodernists by and large follow the post-Nietzschean tradition of pessimism about reason. They are haunted by the failed revolutionary attempts (Marxist, Nazi, and Fascist) for creating a perfect society in the 20th century.

The art that they prefer and the moral theory that they espouse indicate a sense of negativity about the efficacy of reason in managing social and political relationships. They assert that the use of reason in society is never unbiased—it is contaminated with power-systems related to race, class, wealth, rank, and power.

They see society as something more than a complex interaction of opposing threats of force, and they are suspicious of all forms of unity and integration. They believe that a non-hierarchical, essentially disorganized, type of political system can be developed by sorting out the differences between truth and fantasy.

Saturday, September 14, 2019

On Hume’s Objective History, Politics, and Economics

Skepticism in metaphysics and epistemology does not necessarily entail skepticism in areas of history, politics, economics, and moral theory. The writing career of David Hume is a proof of this fact. In his first major work A Treatise Concerning Human Nature, Hume made several skeptical pronouncements and earned the reputation of a skeptic philosopher.

But there is not a trace of skeptical thoughts in his The History of England in which he narrates the history "from the invasion of Julius Caesar to the Revolution of 1688.” The book was a bestseller in Hume’s time and many scholars regarded it as the standard history of England—it has gone through more than 100 editions.

In his writings on politics and economics (contained in his works like Political Discourses), Hume shows a remarkably objective view of the world. In his essays on politics, he calls for small government which will not encroach on the rights and privacies of the citizens. In economics, he makes a case for lower taxes and free trade, domestically and internationally. He advocates making Britain a free port where free commerce is allowed with all nations.

The theory of morality that Hume offers, in his works like An Enquiry Concerning the Principles of Morals, is based on a realist view of the world and human nature. There is not a trace of skepticism in Hume’s moral theory. His essays on morality, politics, and economics have inspired the thinking and work of Adam Smith, who was his lifelong friend.

Can Philosophy Be Used To Test Science?

The scientific method can be used to test the validity of a philosophical theory, but the philosophical method cannot be used to test a scientific theory. This is because the scientific method is the ultimate method of knowing—I am not saying that a scientific theory is always true, but it is more likely to be true than a philosophical theory.

Since the philosophical method is less likely to yield a truth than the scientific method, it cannot be used to verify the claims made by science—you can’t use a less reliable method (philosophy) to test a position derived through the use of a more reliable method (science). Therefore a scientific theory can only be tested by a better scientific method. 

Friday, September 13, 2019

On The Nyaya Theory of Perception

The Nyaya theory holds that there are four distinct and independent methods or sources of knowledge — perception, inference, comparison, and testimony. All the four methods of knowing are of equal importance in respect of their value and importance, but perception (pratyaksa) can be seen as coming first and being the most fundamental because the other three methods of knowing must also make use of perception at some level.

Satischandra Chatterjee, in his book The Nyaya Theory of Knowledge, offers the following perspective on the Nyaya view of the critical role that perception plays in inference, comparison, and testimony (Page 129):
"For the Nyaya, however, perception is the basis on which we have a knowledge of other truths by inference as well as by comparison and testimony. Inference as a method of knowledge depends on perception. The first step in inference is the observation of a mark or the middle term (lingadarsana), and the observation of the relation between the middle and the major term. Hence, inference is defined as that knowledge which must be preceded by perception (tatpurvakam). Similarly, upamana or comparison as a method of naming depends on perception of the points of similarity between two objects. So also sabda or testimony is dependent on perception inasmuch as the first step in it is the visual or auditory perception of written or spoken words, and such words must come from a person who has a direct or intuitive knowledge of the truths communicated by him. So we see that perceptual knowledge is the ultimate ground of all other knowledge by inference, comparison and testimony."
In other words, perception is the final test of all knowledge—it is a direct source of knowledge, and the other three methods of knowing also presuppose perception.

The Utopianism of Libertarianism

The libertarian political theory is founded on the utopian notion that all men are rational and moral, and if given total freedom, they will act like good citizens and through their enterprise and hard work they will improve their own life while making society prosper.

Alas, this utopian view of man is not true. If all men were capable of behaving rationally and morally, then several libertarian-style nations would have been created 2000 years ago. The reason we don’t have libertarian nations is because all men are not rational and moral—if the strong arm of the law is removed, many will be tempted to violate the rights of others.

If a libertarian party comes to power, it will, instead of moving society towards liberty and prosperity, lead to a new wave of lawlessness, because of which people may develop an aversion for free society—they may decide that fascism is a better system of governance. Therefore a fascist regime is a likely to gain power once the libertarian experiment fails.

Thursday, September 12, 2019

On MacIntyre’s Criticism of Reason-Based Morality

Alasdair MacIntyre shows in his book After Virtue that the project for reason-based ethics that was conceived in the Age of Enlightenment could never have succeeded. The questions of ethics cannot be decided on purely rational grounds because doing so leads to insoluble dilemmas which disprove the idea that the ethical principles are universally applicable.

He offers several examples of the insoluble moral dilemmas that result from reason-based ethics. Concerning wars, he points out that we are led to the conclusion that “no modern war can be a just war and we all now ought to be pacifists.” On the debate on abortion, depending on the point from which you begin your argument—from the mother’s right to decide for herself, or the embryo’s right to life—you are led to inherently consistent and rationally incompatible conclusions. He also offers a critique of several thinkers, including Nietzsche whom he labels as the Kamehameha II of the European tradition.

MacIntyre shows that if the ethical obligations are an outcome of a deliberate choice, as the Enlightenment theory of reason-based ethics asserts, then it cannot be founded on a universal rationality. But this means that everyone will have to create his own morality. The foundation of modern liberal and bureaucratically governed society is founded on this very conclusion. Eventually the reason-based ethics boil down to the position called emotivism—which means that moral principles are an expression of personal preferences.

He traces the problems in modern ethics to the Enlightenment's abandonment of Aristotelianism, and in particular Aristotelian teleology. The attempt to isolate the rational individual from the historical context for keeping him autonomous was bound to fail because the basic moral education is imparted through the transmission of a morally relevant tradition. The ethical principles can only be understood in the historical context and the tradition in which one finds oneself. The problem with modernity is that it has overlooked the importance of social context.

On Wars and Civilization

The major wars are events in which nations test the strength of their politics, culture, and economy. In the last 2500 years, there has not been a single generation (I take a generation as 60 years) in any nation that has not experienced one or more wars. The wars result in massive death and destruction and no sane person would want them, but the question is—could modern civilization have evolved if humanity had not been engaged in an endless series of wars?

I think the wars have a natural role to play in human history—their purpose is to destroy the ineffective regimes and free humanity from the decadent political, intellectual, and religious establishments. By favoring the strong, moral, and competent, and destroying the weak, wicked, and incompetent, the wars engineer a sort of Darwinian evolution of society—they ensure the survival of the fittest regimes and intellectual establishments, and cull the weak and foolish; this leads to a continuous improvement in the scope of civilization.

By cleansing this planet at regular intervals of dysfunctional regimes and intellectual establishments, the wars create space for better ideas in philosophy, politics, and science to take root. If humanity stopped fighting wars, the march of civilization will come to an end.

Wednesday, September 11, 2019

On Medieval Swordplay

I am reading Johan Huizinga’s The Autumn of the Middle Ages (Translated by Rodney J. Payton and Ulrich Mammitzsch). Here’s a passage in which he is offering his perspective on swordplay and chivalry that defined the culture of this period (Page 89):
"Medieval swordplay differs… from Greek and from modern athletics by its much reduced degree of naturalness. To increase its warlike tone it relies on the excitement of aristocratic pride and aristocratic honor, on its romantic-erotic and artistic splendor. It is overladen with splendor and ornamentation, and overfilled with colorful fantasy. In addition to being play and exercise it is also applied literature. The desires and dreams of poetic hearts see a dramatic representation, a staged fulfillment in life itself. Real life was not beautiful enough; it was harsh, cruel, and treacherous. There was little room in courtly and military careers for feelings of courage that arose out of love, but the soul is filled with such sentiments, and people want to experience them to create a more beautiful life in precious play. The element of genuine courage is most certainly of no less value in a knightly tournament than in a pentathlon competition. Its explicitly erotic character was the cause of its bloody intensity. In its motives the torment is closest to the contests of the Indian epics; in the Mahabharata, too, fighting over a woman is the central idea." 
Using evidence that has been gathered mostly from literature and art, Huizinga has done a convincing reconstruction of the emotions, hopes, motivations, and fears of the people in France and the Netherlands during the 14th and 15th centuries.

On The Modern Aristotelians

The Aristotelian philosophers are more likely to have a balanced worldview than the philosophers who are not inspired by Aristotle. While modern philosophy is mostly atheistic and socialistic, many Aristotelian philosophers are vocal about their theism and conservatism. It will be wrong to say that atheism is incompatible with Aristotelianism—but I think it will be difficult for an Aristotelian to be an atheist, or a socialist, because the modern approach to Aristotle is inspired by the work done by the two 13th century theologians, Albertus Magnus and Thomas Aquinas.

Tuesday, September 10, 2019

Modern Philosophy and the Alchemy of Synthesis

Like the ancient alchemists who believed that they could create gold by combining base metals, several modern philosophers believed that they could develop a perfect system of knowledge by integrating different disciplines. But instead of developing a fully synthesized system of knowledge, they gave rise to new kinds of intellectual and political problems.

The attempt to synthesize ethics and epistemology with science resulted in the problem of scientism. The attempt to synthesize anthropology and sociology with history resulted in the problem of historicism. The attempt to synthesize politics with science resulted in utopianism which climaxed in the killing fields of the Soviet Union. The attempt to synthesize logic with linguistics resulted in analytic philosophy. The attempt to synthesize metaphysics with science resulted in Logical Positivism.

The lesson to be learned from the failure of scientism, historicism, utopianism, Logical Positivism, and analytic philosophy is that a complete system of knowledge can’t be developed. In the age of modernity, science and industry have made great progress, but philosophy has been a failure because the modern philosophers acted like the ancient alchemists and got mired in impossible projects.

Modern Civilization Is Not Based On Modern Philosophy

The best aspects of modern civilization have little or nothing to do with modern philosophy. The achievements in science, politics, art, and industry that have led to the rise of modern civilization have a stronger connection with the philosophy of Ancient Greece, Ancient Rome, the Middle Ages, and the Renaissance, than with modern philosophy.

There is no evidence to show that the Scientific Revolution, the founding of the USA, and the Industrial Revolution owe any major debt to the work done by the modern philosophers.

I am not denying the role played by philosophers like Spinoza, John Locke, Immanuel Kant, David Hume, and Adam Smith—but by the time their works became popularized modern civilization had already become a reality and therefore I see them as thinkers who took note of the rise of modern civilization and tried to explain it.

Monday, September 9, 2019

A Man Cannot Be Without Faith

The idea of a conflict between reason and faith is a defining characteristic of modern philosophy. Most modern philosophers are atheists and they hold that either one can be a man of reason or a man of faith. But the pitting of faith against reason is not right—to lead a normal life, people have to use both, faith and reason. Faith is as much a natural attribute of the human mind as reason is. A man must believe in something—it’s his biological need to do so.

Atheism or lack of belief in god does not result in a lack of faith—it merely means that instead of having faith in a god in the heaven, the atheist has faith in something or someone on earth. There is a reason why communism has developed all the features of a religion—it has its own rituals and a set of godlike leaders. Many atheists transfer their faith to the religion of communism—they have faith in the Communist Party and the godlike communist thinkers and politicians: Marx, Lenin, Stalin, and Mao.

If the atheist is a libertarian, then he may have faith in a libertarian institution or an iconic writer like Ayn Rand, or someone else, or he may have faith in libertarianism as a whole. Even the nihilists who assert that they do not believe in anything must have faith—they often transfer their faith to the idea of nothingness or nirvana. The elimination of god from society does not herald the end of faith—it impels man to find some other entity to whom he can transfer his faith.

The Truth About the Philosophies of Reason

All “philosophies of reason” are aimed at endowing the ignorant, immature, and stupid with the feeling that they are men of great knowledge, experience, and intelligence—this is what the history of the last 250 years tells us.

You can’t cross the road without using reason; you can’t tie your shoelaces without using reason; you can’t even tell a lie without using reason—to create a philosophy, any kind of philosophy, rational or irrational, intelligent or stupid, it is natural that you will require reason.

The people who boast that their philosophy is the philosophy of reason are either ignorant, they don’t understand the nature, purpose, and scope of reason, or they are shrewd strategists who want to use the claim of reason as a publicity stunt.

Sunday, September 8, 2019

On Maimonides’ the Guide For the Perplexed

In his essay, “Literary Character of the Guide for the Perplexed,” (Chapter 2; Persecution and the Art of Writing by Leo Strauss), Leo Strauss notes that Maimonides’ the Guide For the Perplexed should be seen as an esoteric explanation of an esoteric doctrine. Here’s an excerpt:
It is for this reason that the whole work has to be read with particular care, with a care, that is, which would not be required for the understanding of a scientific book. Since the whole teaching characteristic of the Guide is of a secret nature, we are not surprised to observe Maimonides entreating the reader in the most emphatic manner not to explain any part of it to others, unless the particular doctrine had already been clearly elucidated by famous teachers of the law, i.e., unless it is a popular topic, a topic only occasionally mentioned in the Guide
The Guide is devoted to the explanation of an esoteric doctrine. But this explanation is itself of an esoteric character. The Guide is, then, devoted to the esoteric explanation of an esoteric doctrine. Consequently it is a book with seven seals. 
Much of Strauss’ essay is devoted to showing that, in the Guide, while Maimonides denies the relevance of political philosophy, he is in fact using an esoteric style of writing to subtly show the importance of political philosophy.

The Trouble With Objectivism

I don’t agree with much of what David Bentley Hart says in his article, “The Trouble With Ayn Rand,” but what he says about objectivism in the following paragraph is essentially correct:
"And, really, what can one say about Objectivism? It isn’t so much a philosophy as what someone who has never actually encountered philosophy imagines a philosophy might look like: good hard axiomatic absolutes, a bluff attitude of intellectual superiority, lots of simple atomic premises supposedly immune to doubt, immense and inflexible conclusions, and plenty of assertions about what is “rational” or “objective” or “real.” Oh, and of course an imposing brand name ending with an “-ism.” Rand was so eerily ignorant of all the interesting problems of ontology, epistemology, or logic that she believed she could construct an irrefutable system around a collection of simple maxims like “existence is identity” and “consciousness is identification,” all gathered from the damp fenlands between vacuous tautology and catastrophic category error. She was simply unaware that there were any genuine philosophical problems that could not be summarily solved by flatly proclaiming that this is objectivity, this is rational, this is scientific, in the peremptory tones of an Obersturmführer drilling his commandoes.”
Rand’s philosophy is too simplistic and immature to be regarded as a real philosophy. I expressed my on doubts about objectivism (which I prefer to spell with small "o") in my post: "Is Ayn Rand’s Objectivism a Philosophy?"

Saturday, September 7, 2019

On the Relevance of Postmodernism

Postmodernism is not the name of an ideology or a movement. Like modernism, it represents a cultural mood, and a way of looking at the world. In the 1970s, some intellectuals started calling themselves postmodern because they realized that the modernists, who claim that they are motivated by reason and science, are as backward, prejudiced, power-hungry, and stupid as their medieval counterparts.

Modernism was marked by the idea of uniformity—according to the modernists, there can be only one right way of looking at the world, the way of reason and science. The idea that religion and tradition are madness, and reason and science represent sanity, were modernism’s metanarratives which the modernist intellectuals and politicians tried to impose (with disastrous consequences) in countries where they gained power. The modernist utopia became an extremely bloody business in places like the Soviet Union.

Postmodernism can be seen as a reaction against the simplistic and totalitarian modernist metanarratives. According to the postmodern intellectuals, the modernist theory of reason is manipulative and the fetish for taking science to every area of human activity is silly.

For the postmodernists, there are no metanarratives. They acknowledge that there are limitations to human knowledge and they are tolerant of all kinds of ways of looking at the world. They don’t insist on any one truth, because they believe that there are many truths. They reject the modernist idea that a perfect society or utopia can be created. They believe that the world will always be a multiplicity of cultures, beliefs, faiths, and trends.

The modernist stereotype of all-knowing and perfectly moral man has been rejected by the postmodernists. The postmodernists do not see themselves and others as perfectible; they understand the limitations of the human mind; they take nothing for guaranteed, and expect nothing unquestionably. They accept that the simple answers are usually incorrect and that there are questions for which no answers are possible.

I am not saying that postmodernism is right—it is neither right nor wrong. Postmodernism is simply a new way of looking at the world that had to be developed because of the failures of its predecessor, modernism.

On Karl Marx's Proletariat and the Proles

When Karl Marx talked about the “dictatorship of the proletariat,” he didn’t mean the entire proletariat. His view of the proletariat was limited to the industrial proletariat. He had contempt for the peasants in the rural areas and the unemployed in the urban areas. He believed that only the industrial proletariat have a revolutionary potential and that they will one day arise in a revolution which will establish a communist utopia by wiping out the capitalist bourgeoise class. In the Marxist worldview, the peasants and the unemployed have no historical role to play—they are like the proles that Orwell has described in his novel 1984.

Friday, September 6, 2019

The Dunning–Kruger effect in Philosophical Movements

Coined in 1999 by psychologists David Dunning and Justin Kruger, the Dunning–Kruger effect is a type of cognitive bias in which people believe that they are smarter and more capable than they really are. According to the researchers, the incompetent people are not only poor performers, they are also incapable of analyzing and judging the quality of the work that they are doing. The ignorant people are more likely to be overconfident than the people with real knowledge.

In an article, “We are all confident idiots,” (Pacific Standard, Oct 27, 2014), David Dunning writes, “What’s curious is that, in many cases, incompetence does not leave people disoriented, perplexed, or cautious. Instead, the incompetent are often blessed with an inappropriate confidence, buoyed by something that feels to them like knowledge.” The studies of the Dunning–Kruger effect are focused primarily on the individuals, but since philosophy is my area of interest, I am using it to look at some of the philosophical movements of the last 100 years.

According to Dunning and Kruger, a person needs skill and knowledge to judge how skilled and knowledgeable he is, but the philosophical movements that I am talking about do not possess the skill and knowledge to judge the claims that they are making about their own philosophy. The followers of these movements have little knowledge of philosophy, and their ignorance leads them to assume that they are genuine experts. They get imbued with the irrationally exuberant feeling of being always right—they have no way of knowing that they are overconfident idiots.

When people join a philosophical movement, they are psyched into believing that they cannot be wrong as long as their views are in line with what the movement’s leaders are preaching. The movement as a whole displays the symptoms of Dunning–Kruger effect. The leaders and followers of the movement overestimate the strength of their own philosophy—they suffer from an incurable delusion that their philosophy is better than every other philosophy.

On Ayn Rand’s Marxist Style of Philosophizing

Karl Marx has devoted much of his time in criticizing what he hates, capitalism and the bourgeoisie class, but has very little to say about what he loves, the communist utopia. We don’t find in his writings a description of what the communist utopia will be like: What sort of government will be there? Will there be regular elections? How will power be divided between the judiciary and the government? What kind of lifestyle will the people enjoy?

The same problem is there in the writings of Ayn Rand. Like Marx, she spends lot of her time in criticizing what she hates, past philosophers, collectivists, and altruists, but has nothing to say about what she loves, an objectivist utopia. How will the objectivist utopia function? Her book Atlas Shrugged ends at a point where John Galt (her Nietzschean hero) and his followers have defeated their political rivals—the collectivist government has fallen and the country is in a state of chaos. But what’s next? In the 1100 page book, Rand does not offer a single clue about the steps that Galt will take to stabilize the country and make it a better place.

Her essay, “For the New Intellectuals,” is a 42-page rant against almost every major philosopher in history; she spares no one—from Plato to the Logical Positivists. But she has nothing to say about the process by which one becomes an “objectivist new intellectual.” Rand was ideologically against Marxism, but she has followed the Marxist method of philosophizing which consists of thundering against what you hate and remaining silent on the nature of what you love.

Thursday, September 5, 2019

On Aristotle’s Authority

On Aristotle’s authority, the British empiricist philosopher Bishop George Berkeley says:

“When a Schoolman tells me Aristotle hath said it, all I conceive he means by it, is to dispose me to embrace his opinion with the deference and submission which custom has annexed to that name. And this effect may be so instantly produced in the minds of those who are accustomed to resign their judgement to the authority of that philosopher, as it is impossible any idea either of his person, writings or reputation should go before. So close and immediate a connexion may custom establish, betwixt the very word Aristotle and the motions of assent and reverence in the minds of some men.” (British Empirical Philosophers; Edited by: A J Ayer, Donald Winch)

Here's Aristotle's perspective on investigation of truth:

"The investigation of the truth is in one way hard, in another easy. An indication of this is found in the fact that no one is able to attain the truth adequately, while, on the other hand, no one fails entirely, but every one says something true about the nature of things, and while individually they contribute little or nothing to the truth, by the union of all a considerable amount is amassed. Therefore, since the truth seems to be like the proverbial barn door, which no one can fail to hit, in this way it is easy, but the fact that we can have a whole truth and not the particular part we aim at shows the difficulty of it… It is just that we should be grateful, not only to those whose opinions we may share, but also to those who have expressed more superficial views; for these also contributed something, by developing before us the powers of thought.” (Metaphysics by Aristotle, Book 2, Chapter 1; Translated by W. D. Ross)

On the Problem of Knowledge

An easy availability of knowledge, instead of leading to an improvement in the quality of human mind, can lead to its deterioration.

The modern man has access to more knowledge than all the past generations put together. But this knowledge is not making the modern mind better than the mind of those who lived 2000 to 2500 years ago, when the first major advances in philosophy, politics, art, and science were made. Most modern men have little conception of the knowledge that lies within their easy reach and they have no desire to access it.

An easy availability of knowledge breeds complacency and contempt towards intellectual activity. People don’t want to invest their time in learning anything that is easily available.

Wednesday, September 4, 2019

Edward Feser's Revenge

Edward Feser has posted a response to a review of his book Aristotle’s Revenge: The Metaphysical Foundations of Physical and Biological Science by Glenn Ellmers. Feser accuses Ellmers of taking the Strussian method of esoteric reading to absurd new lengths. Here's an excerpt from Feser's article:
"But this whole line of criticism is simply incompetent. For one thing, Ellmers assumes that all teleology is of one kind, so that to speak of the teleology of phosphorus is, he thinks, to attribute to it the same sort of thing that natural law theorists would attribute to human beings. But this completely ignores the distinction between different kinds of teleology that I refer to throughout the book—evidence, once again, that Ellmers didn’t even bother to read it very carefully. The kind of teleology that some Aristotelians would attribute to inorganic substances like phosphorus is of the first and simplest kind, whereas the kind of teleology required to undergird natural rights theory is of the fifth and most complex kind. So, yes, to establish that the first kind exists would not suffice to establish that the fifth kind exists. But who ever claimed otherwise? Not me, and not any Aristotelian I have ever heard of. 
"But then, Aristotle’s Revenge is not a book about natural rights, or the American Founders, or ethics or politics, in the first place. Again, it is a book about some highly technical issues in metaphysics and the philosophy of science.  So why on earth would any sane reviewer evaluate it on political grounds?"
All I can say is that the negative review by Glenn Ellmers has not dissuaded me from reading Feser's book. I have the book with me and I plan to read it in a week's time.

On Plato’s View of the Universe

W. K. C. Guthrie, in his Introduction to A History of Greek Philosophy, Volume 1, notes that Plato had a teleological and theistic view of nature. Here’s an excerpt:

"Plato retained to the end a teleological and theistic view of nature. The Timaeus contains a cosmogony which sets out to show the primacy of a personal mind in the creation of the world: it was designed by God’s intelligence to be the best of all possible worlds. Yet God is not omnipotent. The world must ever fall short of its ideal model since its raw material is not made by God but given, and contains an irreducible minimum of stubbornly irrational 'necessity'. That the world is the product of intelligent design is argued again in his last work, the Laws, as the climax of a detailed legislative scheme. His aim is to undermine the sophistic antithesis of nature and law: law is natural, and if the 'life according to nature' is the ideal, then it should be a law-abiding life."

In the following paragraph, Guthrie notes that while Aristotle differed from Plato on some of the key issues, he also stood on Plato’s shoulders to a great extent:

"Aristotle was for twenty years the friend and pupil of Plato, and this left an indelible impression on his thought. Since his own philosophical temperament was very different from his master's, it was inevitable that a note of conflict should be discernible at the heart of his philosophy. His more down-to-earth mentality had no use for a world of transcendent entities which it saw as a mere visionary duplication of the real world of experience. He had a great admiration for his fellow-Northerner Democritus, and it is conceivable that, had it not been for Plato, the atomic view of the world as an undesigned accretion of particles might have undergone remarkable developments in his keen and scientific brain. As it was, he retained throughout life from his Academic inheritance both a teleological outlook and a sense of the supreme importance of form which sometimes led to difficulties in the working out of his own interpretation of nature."

On Intellectual Freedom

Intellectual freedom can exist without political freedom. Inside his mind, a man enjoys total freedom—even if he is living in a dictatorship, no censor is powerful enough to stop him from thinking about all kinds of issues, and putting his ideas on paper when he is not being watched, or sharing his thoughts with people that he can trust. In the last 3000 years, the totalitarian regimes have been successful in bringing activity in the areas of industry, technological research, art, and religious practice to an end, but they could not stop the intellectuals from thinking and sharing their ideas.

Tuesday, September 3, 2019

Tennyson: Nothing Worth Proving Can Be Proven

In his poem The Ancient Sage, Lord Alfred Tennyson brings attention to the paradox that nothing that is worth proving can be proved by philosophy or science. Here’s an excerpt:

Thou canst not prove the Nameless, O my son,
Nor canst thou prove the world thou movest in,
Thou canst not prove that thou art body alone,
Nor canst thou prove that thou art spirit alone,
Nor canst thou prove that thou art both in one:
Thou canst not prove thou art immortal, no
Nor yet that thou art mortal—nay my son,
Thou canst not prove that I, who speak with thee,
Am not thyself in converse with thyself,
For nothing worthy proving can be proven,
Nor yet disproven: wherefore thou be wise,
Cleave ever to the sunnier side of doubt,
And cling to Faith beyond the forms of Faith!

Tennyson is making a good philosophical point in this poem. He is acknowledging the limitations of the human mind. The knowledge that we discover is fallible, thickly laden, mediated, constructed, and symbiotic. It is unlikely that human beings can ever have an accurate, seamless, and uninterpreted access to reality—what we hold as truth is only approximately true.

On the Limitations of Science

All objects and phenomena that can be investigated by science must be deterministic. But things like psychology, free will, ethical theories, and matters concerning faith are not deterministic—if we regard them as deterministic, then we will be forced to believe that man is a mindless robot. As psychology, free will, ethical theories, and matters concerning faith are not deterministic, they cannot be investigated by using the scientific method.

Monday, September 2, 2019

Karl Marx and the End of Philosophy

There is very little of Karl Marx’s own systematic writings in modern communism which is mainly a creation of Lenin, Stalin, and Mao. Marx had no desire for being a philosopher.  In several of his writings, he has expressed his disdain for philosophy. He associated philosophical speculation with the underdeveloped nature of societies. He believed that when the revolution was successful, philosophy will come to an end.

In The Holy Family, written by Marx and Engels in 1845, Hegel’s metaphysics is described as a “drunken speculation” and Hegel is sarcastically called the “master wizard.” In this period, Marx started rejecting Ludwig Feuerbach, whom he had earlier eulogized as a great materialist. Feuerbach was himself anti-philosophy. About his own work, Feuerbach has said, “My philosophy is no philosophy.” But for Marx, Feuerbach’s rejection of philosophy didn’t go far enough. He rejected Feuerbach as a man who never learned to see “without the eyes — which is to say the eye-glasses — of the philosopher.”

Marx saw himself as a social scientist who has made contributions to the field of economic and social theory. He believed that the method that he was using to develop his ideas were scientific and not philosophical. However, his followers have established him as the founder of a new materialistic creed. In the former Soviet Union, Marx’s writings became the canonical texts of the new state religion of socialism and communism which was practiced and propagated with rigid dogmatism.

The irony is that while Marx was lusting to obliterate all philosophy forever, he planted the seeds of a new philosophy, a materialistic creed, which would at its peak, between the 1940s and 1980s, rule more than half of the world’s population.

Private Vices, Public Benefits

Bernard Mandeville
The ancient philosophers believed that only virtuous people can build a good society (if Aristotle was asked whether selfish and greedy men can create a good society, he would have said no), but some of the modern philosophers realized that people with vices (greed, selfishness, etc.) are better at building a good society than the people who possess all the classical virtues.


The virtue of greed, selfishness, etc., was first explained by Bernard Mandeville, who coined the famous slogan “Private Vices, Public Benefits,” in his The Fable of the Bees, published as a poem in 1705 and as a book in 1714. Mandeville’s ideas have inspired the works of David Hume, Adam Smith, Edmund Burke, and a few other thinkers of the 18th century.

Sunday, September 1, 2019

On The Esoteric Writings of the Past Philosophers

Leo Strauss
Leo Strauss has offered a unique perspective on why several past philosophers have composed their treatises in such an esoteric style that it takes a man of a considerable level of philosophical competence to crack their code and discover their ideas. He suggests that the past philosophers were hiding certain ideas due to political reasons. The following excerpt from his Introduction to his book Persecution and The Art of Writing elucidates the role that esoteric writing has played in preserving the independence of philosophical thought:
"What Farabi indicates in regard to the procedure of the true philosophers, is confirmed by a number of remarks about the philosophic distinction between the exoteric and the esoteric teaching which occur in the writings of his successors. Farabi's Plato informs us about the most obvious and the crudest reason why this antiquated or forgotten distinction was needed. Philosophy and the philosophers were "in grave danger." Society did not recognize philosophy or the right of philosophizing. There was no harmony between philosophy and society. The philosophers were very far from being exponents of society or of parties. They defended the interests of philosophy and of nothing else. In doing this, they believed indeed that they were defending the highest interests of mankind. The exoteric teaching was needed for protecting philosophy. It was the armor in which philosophy had to appear. It was needed for political reasons. It was the form in which philosophy became visible to the political community. It was the political aspect of philosophy. It was "political" philosophy."
This concept of “esoteric writing” by Strauss is important because it informs us that the historical philosophical treatises cannot be understood unless we devote ourselves to a careful study—the philosophy in these texts is buried under esoteric passages and they have to be read between the lines. In our modern times, the philosophers in most countries enjoy the freedom to express their thought—they can communicate their views to their readers directly, without any fear of persecution. That is why the art of philosophizing in an esoteric style is losing popularity. The exoteric/esoteric distinction in philosophy is on the decline.

On Use of Axioms in Philosophy

Axioms are the last refuge of the lazy philosopher. The Ancient Greeks invented axioms, but they used it only in the fields of geometry. In the area of geometry (and mathematics and science), the use of axioms can be defended, but in philosophy, axioms have no relevance. How can you begin philosophy by asserting that some truths are self-evident, when those truths entail the most fundamental and controversial questions? Where some philosophers see a self-evident truth, other philosophers may see a dogma or unproved assertion.

However, I will defend Spinoza’s axiomatic approach in his work on ethical theory. In the Ethics, Spinoza is trying to bring to the area of ethical philosophy, the geometrical approach which Euclid used in Elements of Geometry, and so his use of axioms is justified. But the modern philosophers, who do not use a geometrical (mathematical or scientific) approach, have no reason to depend on axioms. They have to provide all the necessary arguments for explaining their reasoning behind every point that they are making in their philosophy.

Saturday, August 31, 2019

Kant on Knowledge and Religion

Immanuel Kant realized that unless David Hume was answered, science, philosophy, and religion could claim no knowledge of reality. In his the Critique of Pure Reason, he tries to answer Hume by noting that if our cognition receives information from the world passively, then it would be right to say that nothing is known about the world independent of experience. However, if our cognition is involved in organizing our sensations into what we perceive as the objective world, if the experience that we have of the world is in some measure a product of our own mind, then it becomes possible for us to have knowledge of what we have not experienced.

He notes that the claims of our knowledge have to match with the pure categories of experience (quality, quantity, etc.). Our mind knows the world through the features of our cognition: substance, causality, space, and time—all our future experiences have to fit them. Therefore, we must have some true knowledge of all experience. This is Kant’s answer to Hume’s skepticism.

But if we can only experience and know appearances, then the question is how can scientific inquiry, which seeks concrete answers, be compatible with the ideas of moral life, god, soul, and free will? A man’s reason tries to find concrete solutions to religious and moral problems, but it fails in this endeavor. Kant gets around this issue by suggesting that if reason cannot explain the ideas of moral life, god, soul, and free will, then it cannot prove them false either. Such issues are beyond the scope of human inquiry. He asserts that a man is free to adhere to moral life and believe in the existence of god, soul, and free will—he does not necessarily face a contradiction by doing so.

It makes practical ethical sense for a man to pursue rational inquiry, while simultaneously holding religious beliefs.

On Philosophers Who Make History

The philosophies of the past, which provoked a rebellion against the intellectual establishment of their time, have left an indelible mark on mankind. The rebellious philosophers have made history, while the conformist philosophers have been quickly forgotten.

Socrates, Plato, and Aristotle were the rebels in Ancient Greece. Socrates was forced by the Athenians to commit suicide by drinking hemlock after he was convicted by a court for inciting a rebellion against the Athenian establishment. Plato and Aristotle narrowly missed having a “Socratic treatment” from angry Athenians on several occasions in their lifetime.

The other important philosophers who continue to be relevant till today — Cicero, Seneca, Boethius, Aquinas, Hobbes, Descartes, Spinoza, Locke, Kant, and others — too have proposed radical ideas which questioned the knowledge of their time. The philosophies which are provocative have a much longer lifespan than the philosophies which are conformist.

Friday, August 30, 2019

The Lesson of Protagoras: Virtue Cannot be Taught

In the Platonic dialogue Protagoras, Socrates inquires from the respected Sophist teacher Protagoras about the best way of educating his young friend Hippocrates. He asks: Where should Hippocrates be schooled? Protagoras suggests that if Hippocrates wants to be a sculptor he should study at Phidias; if he wishes to be a physician, the Aesculapian school is an option.

Then Socrates asks, in what subject will Hippocrates become an expert if he becomes a pupil of Protagoras? To this, Protagoras answers, he will teach Hippocrates to become a better man. Socrates asks, in what way will you make him better? Protagoras says that he teaches his students virtue or moral excellence. Socrates then asks him to clarify how virtue is teachable? The rest of the Dialogue explores the nature, scope, and teachability of virtue.

The Dialogue ends without Socrates and Protagoras being able to discover the answers to the fundamental questions concerning virtue: What is virtue? Is virtue many things or one thing? Are qualities like piety, courage, temperance, and justice separate virtues or parts of virtue as a whole—this is an important question because if they are separate then it is possible for a man to be temperate while being unjust. Protagoras is unable to provide convincing answers to these questions. Socrates then asks, can virtue be taught?

In the course of the discussion between Socrates and Protagoras, it comes out that virtue cannot be taught. Virtue is linked to a man’s tastes, desires, character, and to the social environment in which he lives—a teacher may teach his pupil some of the principles of virtue, but he can't teach him how he should lead his life. The choices that a man makes will be based on his character and his situation in life. Also, there are people whose souls are corrupted—they cannot be trained into becoming morally better.

Socrates is of the view that there is no point in teaching virtue, because virtue cannot be taught. What the teachers of virtue provide is a sort of training, like the training that a carpenter gets. A virtuous person is virtuous in every context, for him the principles of virtue are universally applicable, and this is a quality that cannot be taught. We can identify the specific instances of virtue, but we can't define the universal principles of virtue, and what we can’t define, we can’t teach.

The Army of Little Socrates

An army of hundreds of Little Socrates is marching down the road in a tight formation threatening to shoot anyone in sight with their guns which are loaded with dialectical arguments.

Thursday, August 29, 2019

Descartes and Ayn Rand

Portrait of Descartes
In her essay, “For The New Intellectual,” Ayn Rand writes: “Descartes began with the basic epistemological premise of every Witch Doctor (a premise he shared explicitly with Augustine): “the prior certainty of consciousness,” the belief that the existence of an external world is not self-evident, but must be proved by deduction from the contents of one’s consciousness—which means: the concept of consciousness as some faculty other than the faculty of perception—which means: the indiscriminate contents of one’s consciousness as the irreducible primary and absolute, to which reality has to conform.”

But this is a misrepresentation of what Descartes is trying to do in his 1637 work the Discourse on Method. He is not starting from the point of a “witch doctor,” and he certainly does not end up there after he has presented his arguments.

He is not doubting the existence of the external world (as Rand is alleging in her essay)—he is trying to develop a mode of enquiry that will save him from the error of skepticism. His doubt is not metaphysical; it’s epistemological. The aim of his philosophical project is to resolve his doubt concerning “his knowledge” of the existence of the external world. He decides that the right method to resolve this doubt is to begin with an utterly skeptical position and a profession of ignorance. This standard essentially rules out the objects of perception, as well as feelings and thoughts.

Cogito, ergo sum,” (I think, therefore I am), which Rand misunderstood as Descartes’s attempt to “prove” his own existence, is a summary of the grounds on which he bases his valid knowledge claims. Adopting an axiomatic method of inquiry, he begins by assuming that one cannot claim with authority that one is an extended thing (res extensa), because the perception of physical characteristics and actions in the material realm can be a deception caused by a demonic force. It is possible for a human being to fail to distinguish between reality and a dreamed reality. As the empirical modes of verification are based on the observation of things which exist outside the mind, they are susceptible to the machinations of demonic forces.

But one’s thought is inseparably linked to the reality of one’s being or existence as an extended thing. In the realm of thought one cannot be deceived because an individual can be the subject of deception only if he is a thinking thing. This is the point of Descartes’s “cogito, ergo sum.” He is not trying to prove or deduce his existence or the reality of the external world, he already knows that he exists and the world exists; he is trying to prove the “knowledge” of his and the world's existence. What he is looking for is the necessary precondition for skepticism, which he finds in the reality of the mental space (res cogitans). The res cogitans is affirmed in the act of doubting it.

A Philosophy of Reason is a Philosophy of Ignorance

When a philosophy movement proclaims that it’s the world’s only “philosophy of reason,” it reveals its ignorance of the nature and scope of reason. The phrase “philosophy of reason” is illogical because it suggests that while some philosophies have been developed through the use of reason, others have made no use of reason. This is a silly assertion because every intellectual effort, rational or irrational, entails the use of reason.

Can you develop a nihilistic system of thought without using reason? Can you come up with a doctrine that denies the existence of the material world without using reason? Even to reject the role that reason plays in the development of knowledge you need reason. It goes without saying that every philosophy, irrespective of whether it’s right or wrong, good or bad, is a philosophy of reason. Even to lie you must use reason.

To proclaim that your philosophy is a philosophy of reason is as silly as proclaiming that your philosophy is by human beings.

Wednesday, August 28, 2019

On the Nyaya Account of Doubt

In the Nyaya system, doubt is seen as the beginning of philosophy. When man is confronted with doubts which seem unresolvable, then he may resort to philosophy to develop a better understanding of the problem. In his book The Nyaya Theory of Knowledge, Satischandra Chatterjee offers the following perspective on the Nyaya account of doubt:

"Doubt is not valid knowledge (prama). It may sometimes have the character of presentation (anubhava) of an object. But it has neither the mark of being an assured definite cognition (asamdigdha) nor that of a true correspondence with the object (yathartha), and so, does not lead to successful activity. In doubt the oscillation of thought between different ideas has no objective counterpart in the real. Nevertheless doubt is not error (viparyyaya). Doubt as a form of cognition, is neither true nor false. It carries with it no definite assertion of any character with regard to Its object. It makes no claim to be a true judgment of the object and so the question of its falsity or contradiction does not arise. The value of doubt lies in its being a great impetus to study and investigation. It is the starting-point of a critical knowledge of objects. In this sense it may be said to be the beginning of philosophy." (Page 32)

Chatterjee goes on to note that the Nyaya account holds that doubt is different from both belief and disbelief. “It neither affirms or denies anything, but only raises a problem for thought. As such, doubt should also be distinguished from ‘the mere absence of belief.’ There is absence of belief even when we do not think of anything at all. In doubt, however, we think of two or more alternatives in regard to the same thing.” (Page 32-33)

The Theory of Reason is a Vicious Circle

Man derives his knowledge through reason, but the theory of reason is a vicious circle, because the knowledge that ‘knowledge is acquired through reason’ comes through the application of reason. In other words, the knowledge that reason is supreme in all matters related to the process by which a man acquires knowledge is a claim made by reason itself.

If you have to critique the knowledge that someone claims to have derived through his reason, then to which mental faculty can you appeal? You have to appeal to reason, as there is no higher judge. But can we trust the critique of a mental instrument that has been conducted by that instrument itself?

Tuesday, August 27, 2019

Kant’s Characteristics of Artistic Judgement

The Sea of Ice (1823–24)
In his The Critique of Judgment (1790), Immanuel Kant identifies four characteristics that have to be present for an evaluation to be seen as a judgement on the level of aesthetics:

1. The judgment must be disinterested, which means that the considerations of utility have to be absent.

2. The judgement must be offered as universal, not merely personal.

3. The idea of there being a necessary connection between the pertinent properties of the object and the aesthetic pleasure that is derived from it must be assumed in the judgement.

4. The objects on which the aesthetic judgment is being made have a purpose, though they are not designed to serve a purpose—they are “purposive without purpose.”

The question is that if the aesthetic judgments are not elementary sensations and compounds of these, but are decisively cognitive, and even epistemic from the point of view of the beholder, then how are such judgements made? According to Kant, the aesthetic judgments are drawn from a framework or categorical scheme of possible judgments, a scheme that grounds all judgment and that is neither empirical nor logical but foundational.

Kant is not a Romanticist, but he holds that artistic genius is manifested in beings through whom nature speaks.

From the Age of Utopia to Anti-Utopianism

The 20th century was the age of utopia in which several nations saw the rise of political movements inspired by the 18th century Enlightenment dream of a perfect society based on reason and science. These political movements tried to transform their nation into a utopia by imposing a new culture and destroying all those who were seen as class and racial enemies. But after the collapse of the Soviet Union in 1989, people lost their innocence— they realized that a utopia is an inefficient bureaucratic society in which everything is regulated and state terror is all-pervasive. In the 21st century mankind has entered a phase of anti-utopianism—now no one dares to talk about establishing a utopia.

Monday, August 26, 2019

On the Rise and Fall of Atheism

The term “atheist” is derived from the Greek term “atheistos,” which refers to one who denies the traditional religion of the Athenian establishment. In Ancient Athens denying the existence of the gods was a punishable offense. The Athenians forced Socrates to commit suicide because they believed that he was an atheistos. However, Socrates was not an atheist in the modern sense—in the Platonic Dialogues, he does not deny the existence of supernatural entities.

The 18th century Enlightenment philosophes can be seen as the first major propagandizers of modern atheism—disgusted by the corruption of the religious institutions, they made an intellectual and political case for a godless society. They were convinced that society can be liberated through an atheistic revolution. In his book The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World, Alister McGarth gives a good account of modern atheism. He begins his book by noting that the fall of the Bastille in 1789 marked the rise of the modern atheism, and the fall of the Berlin Wall in 1989 marked the recognition of the fact that an atheistic nation is uninhabitable:

"The remarkable rise and subsequent decline of atheism is framed by two pivotal events, separated by precisely two hundred years: the fall of the Bastille in 1789 and that of the Berlin Wall in 1989. Two brutal physical structures, each of which served as a symbol of a worldview, were destroyed, to popular acclaim… The fall of the Bastille became a symbol of the viability and creativity of a godless world, just as the fall of the Berlin Wall later symbolized a growing recognition of the uninhabitability of such a place. They mark neither the beginning nor the end of atheism, simply providing the historian with convenient boundary posts for a discussion of its growth, flowering, and gradual decay."

The French Revolution was the first major atheistic revolution and the Soviet revolution was the second. The political wing of atheism has been quite successful because between 1950 and 1990 almost half of the world’s population was living under atheistic regimes.

Free Nation Versus Totalitarian Nation

Freedom and good culture are hard to teach, but statism and bad culture are easy to learn. A free nation that uses its financial and military power to bring democracy and freedom to a totalitarian nation will lose its own democracy and freedom. In a conflict between a free nation and a totalitarian nation, the first wins the military victory and the second wins the ideological victory. People in totalitarian nations have an immense devotion to their culture—instead of learning anything from the free nation, they will succeed in teaching it a whole lot of their own ideas.

Sunday, August 25, 2019

Freedom is Not a Universal Solution

Freedom is not a panacea for every nation. A few nations are energized by freedom, but most are apathetic to it. There are nations where people are incapable of taking charge of their own life—they are habituated to being told what they must do for earning their bare necessities. If there is no one around to give orders, they feel cheated of their way of life.

The idea of freedom is of importance only in the nations which enjoy a relatively high standard of living and where people have become addicted to luxuries. In places where luxuries are not available, people have no conception of a better life, and they don’t care about freedom. People become interested in freedom only when they are convinced that a better life is possible.

Saturday, August 24, 2019

The Enlightenment Project of the Tree of Human Knowledge

The Enlightenment philosophes were not philosophers. In philosophy journals, you will rarely find scholarly articles on the thoughts of Diderot, Holbach, Helvetius, Condorcet, Voltaire, Condillac, La Mettrie, and other so-called philosophes. They were not devoted to the pursuit of philosophy; they were political activists and their agenda was to radically transform the world. But they realized that the world cannot be changed without changing minds.

With the idea of changing minds, the Enlightenment project for publishing what was supposed to be the world’s foremost repository of knowledge was launched: the Encyclopédie. Its contributors were called Encyclopédistes. The massive scope of the project was explicated by Diderot and d’Alembert in their 1751 diagram called the “Tree of Human Knowledge,” which represents the structure of knowledge itself, and is inspired by Francis Bacon’s The Advancement of Learning.

Also known as the “Figurative System of Human Knowledge,” the “Tree of Human Knowledge” depicts the manner in which the categories of knowledge are interconnected. The three main branches of knowledge in the tree structure are: "Memory"/History, "Reason"/Philosophy, and "Imagination"/Poetry. In it “theology” comes under “philosophy.” Some scholars have argued that the atheism of Diderot and d’Alembert had something to do with “Science of God” being put only a few nodes away from “Divination” and “Black Magic,” in the category “Reason”/Philosophy.

The Enlightenment philosophes were convinced that great progress can be achieved once the traditional political and religious institutions are overthrown and a scientific society is established. But their intellectual revolution led first to the bloody French Revolution and then to the rise of Napoleon Bonaparte. The “Tree of Human Knowledge” planted by Diderot and d’Alembert did not bear the kind of fruit that they might have expected.

On The Importance of Culture

If you are disappointed with the character of the people who are dominating politics, business, academia, and art in your nation, then you should take a look at your culture. The quality of a nation’s culture has a bearing on the kind of people who rise to the top. In a culture favoring maturity, people with knowledge, virtue, integrity, and strength will rise to the top—but a culture that is mired in chronic juvenility will lead to the rise of people who are vulgar, mendacious, subservient, ignorant, frivolous, and fit for the sickroom of the world.

Friday, August 23, 2019

On the Apollonian and the Dionysian

Nietzsche contrasts the two facets of the Greek world, the Apollonian and the Dionysian, in his 1872 work The Birth of Tragedy from the Spirit of Music. The Apollonian and the Dionysian are often regarded as opposites or rivals, but they are always entwined in nature. The purpose of Greek tragedy is to resolve the dichotomy or the conflict between the two by giving the Dionysian elements the opportunity to express their emotions, passions, fears, and madness within a story that is broadly Apollonian and is about reason, logic, bravery, self-control, and order.

According to Nietzsche, the Greek philosophers (especially Socrates) gave too much encouragement to the Apollonian elements while discouraging the Dionysian elements. Nietzsche understood that man—being what he is—can never be made free of his Dionysian side. By suppressing the Dionysian elements, the will to power cannot be tamed; a society must face the Dionysian feelings and provide avenues through which they can be expressed. It can prove lethal for a society to suppress Dionysian attributes—which cannot remain suppressed for too long and one day must burst out in the form of a rebellion against the norms or even violence.

I believe that the Dionysian elements have as great a role to play, in the progress that a society makes, as the Apollonian elements. The men of emotions, passions, and madness often venture into areas where the men of reason, logic, and self-control fear to go. Some of the greatest risk-takers and adventurers in history are the people who had all the Dionysian vices (if we call them vices). In a healthy society, there will not be any dichotomy or conflict between the Apollonian and the Dionysian—when these two elements march hand in hand, they bring great progress.

Why I Support Conservative Politics?

The USA and the UK are the only two advanced democracies that have avoided a revolutionary uprising in the last 200 years. One of the reasons for which these two nations have enjoyed a relatively stable political and economic situation is because their politics and culture is dominated by strong conservative forces. The modern conservative tradition has evolved mainly through the work of the British and American intellectuals and politicians in the last 300 years.

The conservatives, unlike the liberals and the socialists, reject the idea that human beings can be perfected—they understand that human nature can never be changed and that any attempt to do so will destroy the fabric of society. They focus on developing a political, cultural, and economic system which will thrive despite the imperfections in human nature. They do not favor a plan for society; they believe in letting a society evolve at the pace of the thinking of its people.

The conservatives usually do a much better job of promoting free-market ideas than most other political movements. In Asia, the countries dominated by conservative political parties are the great economic success stories — Japan, South Korea, Taiwan, and Israel. In India, a conservative political force emerged in the 1990s and since then the country has made significant economic and political progress.

The liberals are elitist and leftist; wherever they come to power, they lead to economic and political decline, and create all sorts of cultural problems. The libertarians are a tiny cult dominated by university professors—they have been confined to university campuses for the last 100 years; their thinking is absolutist and they have a preachy attitude. It is difficult to take their views seriously on most issues. This leaves conservatism as the only viable political option.

Thursday, August 22, 2019

Romanticism and Hegel’s Philosophy of Spirit

Portrait of Hegel
Hegel’s philosophy of spirit is connected to the evolutionary perspective on human society that became popular during the age of Romanticism, the counter-Enlightenment movement that swept Europe towards the end of the 18th century. Hegel and the Romanticist thinkers of his time realized that science, as perfected in the age of Newton, was giving a mechanistic explanation of the world that was one-sided and misleading.

They were concerned that the belief in science was leading to the establishment of the belief that the world is the action of corpuscles, and can be understood merely by a study of the laws. They asserted that science was incapable of answering the critical questions: Why the laws are as they are and why is everything the way it is and not in some other way? Hegel was an advocate of the view that for developing a true picture of the world one must examine not only the scientific laws but also the reason behind the laws, because reality is not merely scientific—it’s rational.

The Romanticist thinkers talk about the evolutionary struggle — Sturm und Drang — which leads to an improvement in the human condition in ways that cannot be predicted by using the scientific or mechanistic models. Human beings advance from the stage of basic survival to societies that eventually come to enjoy a high degree of literacy and rationality—every new stage of human development turns out to be better than the previous one.

This point of view was applied by Hegel to history itself. He argued that reason plays a role in history through the being of something that he refers to as the Geist. The word “Geist” is generally translated as the “Absolute” and also as “soul” or “spirit.” But in Hegel’s time, the Absolute was a reference to the state itself. According to Hegel, the Absolute expresses itself in the state, which marches in the world like a god. The Hegelian thinkers defend the state against any claims of the individuals who live in it.

In his theory of history and world spirit, Hegel rejects Immanuel Kant’s viewpoint that the individual’s free will is the source of all morality and good in the world. Hegel notes that if there is dependence on free will of the moral agents, then all kinds of arbitrary and even wicked actions can be sanctioned. He postulates that surrendering the freedom of the individuals to the whole is the only possible way of achieving good in the world.

On the End of Faith in Atheism

The atheists of the 18th and 19th centuries debunked the idea of god in heaven—they promised that a heaven will be created on earth itself once political power is in the hands of “enlightened” people like them. In the 20th century, the atheists gained absolute power in several nations of the world and they began to operate on their people with an axe. By their own political methods, they quickly proved that the atheistic project for building a heaven on earth leads to the rise of a new hell.

In the 1880s, Nietzsche proclaimed that “God is dead,” but if he had lived long enough to have an experience of the atheistic regime led by Lenin and Stalin, he would have said, “Atheism is dead.” The dreams of the “enlightened” atheists died alongside the tens of millions of innocent victims of the atheistic utopia, the Soviet Union. In the 20th century, there was an end of faith in atheism and people realized that the atheistic doctrine is dangerous—it rips the nation apart.

Wednesday, August 21, 2019

On Einstein’s Formula E = MC2

Albert Einstein (1921)
Albert Einstein’s 1905 paper on the theory of relativity is a great intellectual achievement of all time. The paper contains several landmark ideas, including the famous formula E = MC2, which established for the first time that there is a direct relationship between energy and mass—all the mass in the universe is condensed energy, and all the energy in the universe is potential mass.

But E = MC2 is not a mathematical formula. Einstein did not propose it with the purpose of calculating the exact amount of energy that is released when mass is converted into energy. His aim was limited to asserting that there is a relationship between energy and mass.

In his book E = MC2: The Biography of the World’s Most Famous Formula, David Bodanis describes the origin of E = MC2 and how it has transformed our view of the universe. He notes in several chapters that E = MC2 is not a formula for computation. Here’s an excerpt from page 26:
A good computation is not simply a formula for computation. Nor is it a balance scale confirming that two terms you suspected were nearly equal really are the same. Instead, scientists started using the = symbol as something of a telescope for new ideas—a device for directing attention to fresh, unsuspecting realms. Equations simply happen to be written in symbols instead of words.  
This is how Einstein used the “=“ in his 1905 equation [E = MC2] as well. The Victorians had thought they’d found all possible sources of energy they were: chemical energy, heat energy, magnetic energy, and the rest. But by 1905 Einstein could say, No, there is another place you can look where you’ll find more. His equation was like a telescope to lead there, but the hiding place wasn’t far away in outer space. It was down here—it had been right in front of his professors all along.  
He found this vast energy source in the one place where no one had thought of looking. It was hiding away in solid matter itself. 
E = MC2 is a great intellectual achievement, but the point is that it is not used by people working in the nuclear industry to compute the yield of their nuclear reactors.

A Case Against Philosophical Movements

A philosophical movement that dares to claim that it is the voice of reason, individualism, and liberty only succeeds in offering its followers a range of ways for embracing irrationality, collectivism, and servitude. Where there is an organized movement, there is no possibility of good philosophy.

Tuesday, August 20, 2019

Avogadro Number and Philosophy

Galaxy M81
There are two ways by which we can approach philosophy: the big picture approach and the deep insight approach. The big picture approach takes a holistic view of philosophy—it seeks to draw broad inferences on man’s nature and his place in the universe. The deep insight approach entails a dive into the philosophical treatises to conduct an examination of the philosophical arguments.

To develop a philosophical view of the world it is necessary to have a mixture of both the approaches—a holistic view of philosophy should go hand in hand with the knowledge of the arguments on which the philosophy is built.

The big picture approach and the deep insight approach are also relevant to the world of science. You can look at the universe as a whole, or you can approach it through the smallest entities (the atoms) from which everything in the universe is constituted. One of the big numbers that we encounter while taking the universe as a whole approach is the age of the universe—scientists believe that the universe is around 15 billion years old or 15 X 109 years old. In approaching the universe through the atoms, we encounter the  Avogadro Number which relates to the number of atoms in one mole (one gram) of an element; by definition, it is exactly 6.02214076×1023.

The Avogadro Number (6.02214076×1023) is much greater than the age of the universe (15 X 109 years). Even if we calculate the age of the universe in days, minutes, or even in seconds, we get numbers that are much smaller than the  Avogadro Number. What does this tell us? The possibilities for knowledge when we conduct an examination of the smallest of the small things is as great as the possibilities that are there when we study the universe as a whole. In philosophy the examination of the basic arguments can never end, because the possibilities for finding new implications of these arguments is endless, and the discovery of new answers always leads to the rise of several new questions.

On Lifelong Members of Philosophical Movements

Being the lifelong member of a philosophical movement is not a sign of genuine interest in philosophy—it is a sign of contempt for it. The lifelong members of a philosophical movement are not interested in discovering the philosophical truth; they seldom do any in-depth study of philosophy; their aim is to be the loyal devotees of their movement.

Loyalty to the movement and its leaders, and not to philosophical knowledge and creativity, is for them the highest achievement. To them philosophy starts and ends with the teachings of the leaders of their movement—defending their movement against the attacks of those who are not a part of it is their favorite pastime.

The philosophical views of such people cannot be taken seriously—they are like the bureaucrats who after working for several years in a particular government department become more loyal to their department than to their nation.

Monday, August 19, 2019

Modern Man is Anti-Darwinian

The modern man is the Darwinian’s worst nightmare. The Darwinian theory preaches that all forms of life are practical and serious—that the actions of all creatures are motivated by the overarching aim of ensuring the survival of their species.

But the modern man is impractical and unserious—he is extravagant and wasteful. To him, the luxuries are more necessary than the necessities. His focus is on movies, music, dancing, painting, fashionable clothes, bigger house, and faster vehicles. Sex for him is an end in itself; procreation, or survival of his species, is the least of his concern. Contraception and termination of unwanted pregnancies is a common feature of the modern way of life—the modern man is the only creature that tries to hinder procreation. He does not mind putting his life at risk by his unhealthy eating and drinking habits. He is playful, superfluous, and frivolous. He is often lazy and avoids exercise.

It is evident that modern man’s way of life is not in conformity with Darwinian logic. If the Darwinian theory of evolution is correct (I have some doubts about it), then what is the future of an impractical, unserious, extravagant, and wasteful creature like man?

A Pessimistic Nation is a Failed Nation

When the national discourse becomes focused on the magnitude of the imminent disasters and the sacrifices that must be made to prevent these disasters from happening, then it is certain that the nation has lost the confidence in itself and it is all set to fail. A successful nation is an optimist and confident nation—it is a nation in which the discourse is focused on the great achievements that its people will make in the times to come, and the ease with which they will overcome every problem that they face on their way to a better future.

Sunday, August 18, 2019

On Kant’s Moral Theory

Immanuel Kant’s deontological moral theory is more superior and convincing than the utilitarianism inspired theories which claim that something is right because it achieves good or desirable outcomes, and the virtue ethics theories which emphasize the role of character and virtue in moral philosophy. Central to Kant’s moral theory is the idea that there are moral percepts whose imperative is absolute, which means that a given action is right or wrong under all circumstances.

Kant granted only a limited acceptance to the empiricist view of the natural dimensions of human life, because he thought that in addition to being bound by the laws of nature, human beings are also rational beings whose actions are governed by their sense of reason. He posits that in addition to occupying the natural dimension, the human beings occupy, what he calls, the intelligible realm. In this intelligible realm, reason is the guide for action—here we don’t understand events by their physical causes but by examining the reasons.

If our physical nature were the sole determinant of our actions, then our actions would be reactions. By proposing the idea that the will is autonomous, Kant ensures that moral judgements are applicable to actions. There can be no scientific proof of the autonomy of the will, or our freedom, because freedom is a concept that is reached through our intuitive awareness of the moral law. The concept of freedom is based on reason; it is not a scientific proof. We are morally autonomous by virtue of being rational and not because of our physical condition.

In Kant’s philosophy, there are two kinds of reasons for acting in one way or other: hypothetical imperatives and categorical imperatives. A hypothetical imperative is based on inclination or desire—Kant says that it represents "the practical necessity of a possible action as means to something else that is willed (or at least which one might possibly will).” A categorical imperative is based on reason; not tied to any inclination or desire, it has its own moral authority—Kant says it represents "an action as objectively necessary in itself apart from its relation to a further end.”

The categorical imperative is controversial because several scholars are of the view that it can be misused to commit all kinds of monstrous acts. It has been suggested that a dictator may invoke the categorical imperative to justify the execution of his political opponents. But this view is based on a misunderstanding of the Kantian argument. Any vile end, like that of a dictator ordering the execution of his opponents, is tied to personal inclinations and desires, and hence it cannot be seen as categorical; it should be seen as hypothetical.

There are enough provisions in the Kantian moral theory to rule out vile acts being justified as a categorical imperative or universal law. For instance, Kant posits this version of the categorical imperative, “Man is never merely a means to an end, but always an end unto himself.” This means that Kant’s theory disallows the use of another person as a means or tool for the achievement of any end—to do so would be tantamount to denying that person the moral autonomy on the basis which we pass moral judgements, and it would also mean that you qualify for the same treatment.

On a Philosopher’s Digestive System

To be a good philosopher a man must be omnivorous and he must possess a robust digestive system. This is because for developing a good philosophy, it is necessary to pick up ideas from several present and past resources—a man has to understand the ideas, judge them, examine the context in which they were developed, and finally he must digest them. The domain of philosophy is unsuitable for the snowflakes with a weak digestive system who tend to throw up if they catch a whiff of ideas that are not in line with their view of the world.

Saturday, August 17, 2019

Art Predates Written Language

Paleolithic cave painting of bisons
in Altamira cave, Spain
The intriguing thing about mankind is that art has originated tens of thousand of years before the development of written language.

Human beings have been making cave paintings since the Upper Paleolithic, 40,000 years ago. Several cave paintings have been discovered in Europe, Africa, Australia, and Southeast Asia. The diversity of locations in which these cave paintings have been discovered indicates that artists, who were living in tribal societies in different parts of the world and could not have had any communication with each other, were for unknown reasons struck by a passion for painting in approximately the same period of time and they gave birth to cave art.

The origin of written language, on the other hand, is a relatively recent phenomena. Archeologists have found evidence which indicates that the art of writing was developed between 6000 and 3500 years ago in Ancient Sumer (in Mesopotamia), the Indus Valley Civilization (in the northwestern regions of South Asia), Easter Island, and Central Europe and Southeastern Europe. Some of these ancient writings on clay tablets, which have been deciphered by archaeologists, contain information related to signs, maps, and mathematical data on the transactions of traders or government officials. The kind of written language that can enable writers to compose stories, poems, and philosophical texts came into being only in the last 3000 years.

Why does human art predate human written language by almost 37000 years? The archaeologists and historians are unable to provide a definite answer to this question. But the primordial nature of art proves one important point—man was an artistic animal tens of thousands of years before he became a rational animal. To have rational thoughts a man needs a minimum level of vocabulary; languages with sufficiently large number of words were developed in the last 3000 years—before that man could not have been a rational animal and yet he was an artist.

The Origin of Pseudo-Problems

The problems for which there are no solutions play a greater role in determining the fate of a nation, than the problems for which there are definite solutions. This is because the intellectuals and politicians are not interested in dealing with the problems for which the solutions are readily available; they understand that political power comes from squandering their nation’s resources on problems for which there are no solutions. If such intractable problems do not exist, then they do their best to create imaginary ones—and this is the root cause of all the pseudo-problems that most modern nations are plagued with. 

Friday, August 16, 2019

On The Philosophy and Science of Atoms

Helium atom ground state
In my post, “On The Nature of Philosophy,” I look at the basic difference between the domains of philosophy and science. The difference between the two domains is best elucidated by examining the way in which our knowledge of atoms has evolved in the last 2500 years.

The Ancient Greek pre-Socratic philosopher Democritus of Abdera (460 BC — 370 BC) is the first thinker to try to explain the nature of the universe by noting that everything is composed from constantly moving and unchangeable atoms of different sizes and shapes. He wrote, “The only existing things are atoms and empty space; all else is mere opinion.”

However, Democritus’s atomic theory is not an explanation of the atomic structure of matter in the sense of modern science. His observations were purely philosophical—his aim was to articulate a materialistic doctrine. His atomic theory was not popular in Ancient Greece; only one school, that of Epicurus, adopted it. Aristotle’s theory that everything in the universe is made out of four elements of fire, earth, air, and water proved to be a much more popular doctrine. Democritus’s theory was forgotten by the end of the Ancient Roman Empire, while Aristotle’s theory remained the accepted explanation for everything in the universe for more than 2000 years.

In the 17th century, the concept of atoms was used by Robert Boyle, in his work on chemistry, and by Newton, in his work on optics, but the first “scientific” effort to investigate the existence and nature of atoms was made in the 18th century by the French scientist Antoine Lavoisier, who was trying to find out why things burn. During the course of his experiments, Lavoisier discovered several chemical substances (elements) which cannot be separated into other chemical substances and he also came to know that burning is a chemical reaction in which oxygen from the air gets combined to other elements.

Building on Lavoisier’s work, John Dalton in the early part of the 19th century noted that all matter in the universe is made out of atoms, which are themselves divisible, and that all atoms in every element are identical and every element has different kinds of atoms. In 1897, J J Thompson discovered that the atoms have negatively charged electrons and well as something with a positive charge. He imagined an atom to be like a watermelon in which the positive charge is spread across a large sphere and the small electrons carrying negative charge are embedded in the body of the sphere.

Ernest Rutherford is responsible for the picture that most people have of atoms—in 1911, he proposed for the atom a structure like the Solar System in which the positive charge remains stationary in the middle while the electrons with negative charge rotate around the positive charge. But Rutherford’s idea of the structure of the atom, like Thompson’s idea, is incorrect. The atom is not shaped like a solar system and the electrons are not moving around the positive charge. Modern scientists believe that the electrons and the positive charge in the atoms are stationary.

The study of atoms has been moving towards the domain of science since the early part of the 19th century, but there is still lot of philosophizing going on to explain the intricate nature of atoms. It may take a couple of centuries for the study of atoms to become fully scientific.