Up@dawn 2.0

Tuesday, March 31, 2020

Nietzsche


The main book I used to make this is "Nietzsche: A Very Short Introduction". I had seen ideas of Nietzsche before but never really asked the question of what he stood for which is why I choose him as my presentation. I enjoyed the Atheism book we began with in class and thought the author would be good to read for a second book. I was disappointed when I realized it is a separate author and not AS well written but it was still helpful in learning who Nietzsche was.  I do not have a camera or a good mic at my house so this will simply be a written report.

Nietzsche was a discarded philosopher during his life, and he disliked almost every part of contemporary life as a pessimist. He didn’t begin to pick up notice until his late years where he declined rapidly in mental health. His writing style consisted of jotting down his half-baked ideas so he could reflect and return to them later-he dealt with his problems by writing them- so much of his work is a work in progress with notes that are left unworked out. He began his career amongst the musical heritage of Germany, which he believed gave Germans a sensitivity to truth and value the other nations lacked. He was particularly interested in the amount of ecstasy music can induce in a group of people.
He had an interesting view on the world and believed in an “Eternal Recurrence” where the number of atoms in the universe was a set and that at some point in their existence they had to reach a configuration that they had occupied beforehand. This reoccurring configuration results in the history of the universe repeating itself.

Here is an excerpt from "Nietzsche Wept" on Eternal Recurrence- it wasn't a great movie.

                He valued the different points of view on any subject and thought that we all should endeavor to take up as many of them as possible in order to grasp the full reality of anything. Reality itself to him was only justified in the field of aesthetics which all beings take part in- an aesthetic of life so to say. He believed our actions in this world were our only purpose, and whether they were pleasing to the collective reality is all that mattered. However, even ‘ugly’ aesthetics were to be embraced and accepted because there is no waste in our lives. This comes with the idea of Eternal Recurrence, believing that if we desire for anything that has occurred in our lives to occur again, then we accept any suffering and pain that has come before it because without the undesirable experience there could be no occurrence of the current desirable experience.
Those who try to eliminate pain in the world are taking natural matters into their own hands and could be unconsciously doing more damage than good, as the person in pain might need that pain to grow or there is a greater reward at the end of the pain; suffering is explained as a vehicle for the most aesthetic outcome. In general, to Nietzsche, there is no greatness in an individual unless they have a readiness to endure and manipulate pain, and goodness in an individual is the effort towards eliminating pain. Pain itself is not a negative thing, but just a thing, something with a greater purpose. The primordial force in life, the ‘primal one’, itself is a mixture of pain and pleasure, with pain dominating over pleasure. As such the best type of person is one who can carry off anything, or at least endure, even experiences that are embarrassing/humiliating.

Have you ever said yes to a single joy? Then you have said yes to all woes in life since the causal state is that in order for something to come around, reality must be in the state it is currently in. - Zarathustra (Nietzsche’s fictional prophet)


Nietzsche was at odds with Christianity, believing that it was the most elaborate moral theme in humanity, which tried to take the suffering in the history of humanity and salvage it by presenting a divine plan to the present and rewards for later. Religion imparts value in life in relation to a separate world, though his belief is that value is given to reality through meaningless repetition (Eternal Recurrence). He did not like religion but didn’t necessarily oppose it either. He respected the society it had created in a moral sense and feared what would become of the world once society had realized that God was non-existent; that humanity would fall into a state where values no longer influenced them. Christianity’s morality is divinely given because man cannot know the difference between good and evil on their own, so the Christian morals live and die with their God. In fact, he denies the existence of morality or immorality at all, not necessarily the feeling of them, but that there is any reason to feel them. Acts can be considered moral or immoral, but morality is not some gift from heaven that falls to grace humanity.
When all is said and done Nietzsche didn’t believe it mattered if God truly existed or not, it only mattered what people believed. If the belief in God is what made believers beautiful, or aesthetically pleasing in their action, then it wasn’t necessarily a bad thing. A false judgment isn’t something that NEEDS to be corrected if the judgment gives quality towards life expectancy and quality for the individual and others around them. Being correct doesn’t matter, only a beautiful existence.
It is worth noting that since most of Nietzsche’s is a work in progress it is hard to state exactly what his ideas where and what was simply a passing thought he planned to work out later- so it is important to take his works as something to reflect on instead of something to be taken as his true standing.

Is pain evil, or necessary for improvement? Are those who try to help others in pain overstepping their bounds?
What are your thoughts on Eternal Recurrence? Do you think it is feasible?
Is religion validated regardless of truth if it causes ‘moral’ actions to occur?
Is a willingness to undergo pain all someone needs to become successful?
Do morals exist?

Can Creationism and science coexist?

Hello class,

I am doing my presentation on Can Creationism and science coexist?
https://www.timesofisrael.com/can-creationism-and-science-coexist-this-scholar-helps-evangelicals-to-think-so/   In the article it talks about a book called "Faith & Fossils : The Bible, Creation & Evolution" by Lester L. Grabbe , he believes that one can accept that God created the universe, and that life operates with the principles that include evolution.

In this youtube link a preacher and scientist talks about how the book of God's work is science, it breaks down how he created the world and humanity. https://www.youtube.com/watch?v=M5sMva2ydoU

I did some more research on scientist and Christians and found that the Father of Science (Galileo) was a Christian. From personal experience, I think science breaks down how God created the world and when you think like that it really is amazing. How many atoms made Adam?

DQ

1. Do you think creationism and science can coexist? Why or why not?
2. Do you think being a scientist and being a Christian is contradicting ?
3. if we don't know what created the big boom, could it have been created by an outside force?


A sad note:

During this crisis, many people have become concerned about the mental health of those stuck in isolation. 
Even Trump has mentioned this, though his claims had many holes and were fact-checked. 

I recently read an article stating that more people have died via suicide than those being affected and killed by coronavirus. 

We have mentioned the importance of spreading kindness and helping make these hard times easier. I would love to talk to you guys and see how you're helping yourself stay connected to your loved ones and how you've managed your mental health during this crisis. 
Connecting is more important than ever given all the government-led lockdowns. 

Secular/Spiritual freedom & faith



Another good reason to get up at dawn.



Today at Pandemic U., it's Montaigne, Descartes (on his birthday), and Pascal in CoPhi, and Spiritual Freedom in A&P.

My short shtick: Descartes craved certainty, Montaigne repudiated it, and Pascal -- though a brilliant mind and marvelous writer of thoughts ("pensees") -- was a bad gambler. The challenge of faith is not a coin-flip, the question of our origins and destiny doesn't come down to a simple either/or between Christianity and Atheism.

I side for once with Charles Sanders Peirce, who said contrived doubts like Descartes's of his own existence are not a proper starting-place in philosophy. And while Pascal's statement that our problems are largely due to our inability to sit alone in a room has real resonance at this moment, I can't relate to his fright at the silent immensity of the night sky. "The eternal silence of these infinite spaces frightens me.” Really? It intrigues me, and fills me with wondrous curiosity. It elicits my support of SETI.

Montaigne remains for me the most compelling of that trio, I love that he fell off his horse and thus lost his fear of death. I love that he was a peripatetic. "My mind will not budge unless my legs move it." I love his fascinated fixation on life's little details. And I love that he invented the personal essay as we know it. In a way he was, as Sarah Bakewell has noticed, the first blogger.

In A&P it's "Natural and Spiritual Freedom" (LISTEN). Spiritual freedom, unlike its natural counterpart which we share with the rest of the animal kingdom, requires (says Martin Hagglund) "the ability to call into question, challenge, and transform our ends" -- in other words, it requires philosophy, our primary tool of spiritual "self-maintenance."

Speaking of the other animals, Hagglund's discussion of natural and spiritual faith & freedom reminds me of Walt Whitman's encomium to our less internally-conflicted cousins.
I think I could turn and live with animals, they are so placid and self-contain'd,
I stand and look at them long and long. They do not sweat and whine about their condition,
They do not lie awake in the dark and weep for their sins,
They do not make me sick discussing their duty to God,
Not one is dissatisfied, not one is demented with the mania of owning things,
Not one kneels to another, nor to his kind that lived thousands of years ago,
Not one is respectable or unhappy over the whole earth... Song of Myself
I'm reminded as well of George Santayana's "animal faith," which poses a nice counterpoint to both Cartesian methodological skepticism and Cartesian indubitability. "Without this faith there could be no rational approach to the necessary problem of understanding and surviving in this world." g'r Someone should work out the connections between Hagglund's and Santayana's versions of qualified faith. Both strike me as varieties of natural and humanistic freedom I can believe (or have spiritual/animal faith) in.

The first natural feature of life that our commitment to self-maintenance implies is the inherent finitude of life. We "disintegrate and die" when the project of self-maintenance ends. Data and Picard know that, or will in their 24th century. "A butterfly that lives forever is really not a butterfly at all." It's the butterfly of the finite moment that symbolizes a happy, "blue skies" existence.

Plus, I'm with JL: I don't necessarily want to live "forever," but I'd take an extra (healthy) decade or two. "Engage!"

Spoiler warning: Picard gets a material upgrade at the end of his first season, but his body is still as fragile and finite as a healthy 94-year old can ever expect. Hagglund points out, "Even if the material we are made of were improved and made more durable, our bodies would still have to run the risk of breaking down and ending our lives." That's the risk we run as finite beings leading vulnerable lives. If COVID-19 is good for nothing else, it's reminding us of that. To live a human life necessarily requires boldness and fortitude. That's our continuing mission.

Finally, I love the walking metaphors Hagglund has sprinkled through his book. Just as a walker must project a spatial horizon, "anyone who is leading her life must project the temporal horizon of her death." This is serious business, this leading of lives.

"To believe in this living is just a hard way to go." Godspeed (or its secular counterpart), Mr. Prine.

Bart Ehrman on heaven & hell

Bart Ehrman is a former MTSU Lyceum speaker (and a former classmate of Dr. Hinz).

SCIENCE SALON # 110

Michael Shermer with Bart Ehrman — Heaven and Hell: A History of the Afterlife

Heaven and Hell: A History of the Afterlife (book cover)
According to a recent Pew Research poll, 72% of Americans believe in a literal heaven and 58% in a literal hell (more evidence of the over-optimism bias and self-serving bias). Worldwide, over two billion Christians believe that because of their faith they will have a glorious afterlife. And nearly everyone wonders about what, if anything, comes after death. In Heaven and Hell, renowned biblical scholar and historian of religion Dr. Bart Ehrman investigates the powerful instincts that gave rise to the common ideas of heaven and hell and that help them endure. From the Epic of Gilgamesh to the writings of Augustine, Ehrman recounts the long history of the life after death. In different times, places, and cultures, people held a wide variety of views, and Ehrman is adept at showing how these influenced one another and changed in response to their historical, social, and cultural situations. His driving question is why and how Christians came up with the idea that souls will experience either eternal bliss or everlasting torment. Ehrman shows that the historical Jesus, Paul, and the author of Revelation would have been utterly perplexed by such ideas. These ideas are later Christian developments. Shermer and Ehrman also discuss:
  • Ehrman’s personal journey from Christian to nonbeliever
  • the earliest writings on the afterlife
  • why the Old Testament says nothing about Heaven and Hell
  • what the New Testament says about Heaven and Hell
  • early pagan influences on Judaism and Christianity
  • who invented the afterlife and why
  • what Jesus really said about the afterlife, souls, and immortality
  • what commoners believed about the afterlife in Greek, Roman and biblical times
  • myths, stories, and parables: their original meaning and use
  • the real meaning of the resurrection
  • Is the Kingdom of Heaven within us all?
  • What does a nonbeliever say to a believer about the (non-existence) of the afterlife?
Bart D. Ehrman is a leading authority on the New Testament and the history of early Christianity, and the author or editor of more than thirty books, including the New York Times bestsellers Misquoting JesusHow Jesus Became God, and The Triumph of Christianity. A Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill, he has created eight popular audio and video courses for The Great Courses. He has been featured in TimeThe New Yorker, and The Washington Post, and has appeared on NBC, CNN, The Daily Show with Jon Stewart, the History Channel, the National Geographic Channel, BBC, and NPR.
Listen to Science Salon via Apple PodcastsSpotifyGoogle Play MusicStitcheriHeartRadio, and TuneIn.
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Monday, March 30, 2020

This Is The Most Fun Way To Make Your Life Awesome (Pandemic Edition)

Thanks, Ed.
pandemic

It was 1962, the girls wouldn’t stop laughing and nobody knew why.

And even stranger, the laughter was spreading. Like a virus.

This was at an all-girls school in Kashasha, Tanzania. A few students had started laughing and they couldn’t stop. And this inexplicable behavior spread from girl to girl until 95 of the 159 students were affected. After 6 weeks the school had to close because of it. But that didn’t stop the laughter.

It had already spread to a neighboring village, Nshamba. 217 more girls afflicted. And then it spread to Bukoba, “infecting” 48 more girls.

All told this “outbreak” lasted 18 months, closed 14 schools, and affected over 1000 children.

Sound crazy? It’s true. While certainly uncommon, this kind of thing is not unheard of. During the Middle Ages there were outbreaks of “choreomania” – uncontrollable, infectious dancing that spread throughout Europe sometimes affecting tens of thousands of people at a time. And, no, I’m not making that up either.

Viruses aren’t the only things that spread through networks of people. Attitudes and behaviors do too. Yale professor Nicholas Christakis, MD, PhD, MPH, has studied how this works. A network can perpetuate anything in it: not just fads, fashion, and trends, but happiness, unhappiness, kindness and cruelty can also spread like a disease. When I spoke to Nicholas, here’s what he told me:

We’ve shown that altruistic behavior ripples through networks and so does meanness. Networks will magnify whatever they are seeded with. They will magnify Ebola and fascism and unhappiness and violence, but also they will magnify love and altruism and happiness and information.

A happy friend increases the likelihood of you being happy by 9%. An unhappy friend means a 7% decrease. Yes, happiness is more contagious than unhappiness. It’s the scientific version of karma. With the effect spanning out three degrees, there’s a good chance making a small effort to make friends happier will flow back to you. Nicholas found that if a friend became happy in the past six months there’s a 45% chance your happiness will increase. Neato, huh? (continues)

An Outdoor Church Service Backfired...

When People Got Out of Their Cars to Worship
BY HEMANT MEHTA

Christian Hate-Pastor Greg Locke, who runs Global Vision Bible Church in Mt. Juliet, Tennessee, is one of those leaders who has no understanding of the virus, but insists he’s going to keep his church open because that’s what’s best for his community. He acts like attempts to prevent gatherings amounts to anti-Christian persecution.

This past weekend, he said he would still be having a service… outdoors. Everyone would just drive up and he’d preach from a distance. See?! Problem solved! Stop worrying. He actually told a reporter that would allow the church to “be in compliance… somewhat.” He went on to say the goal was to allow everyone to stay in their cars — quarantined — while still hearing the biblical message.

Except if you look at the video from Sunday’s service, it’s clear that people weren’t just sitting in their cars. They got out and got close to each other, which is exactly what public health officials are urging people to avoid! (continues)

Pandemic book club

Sunday, March 29, 2020

Hagglund's Finitude and "Radical Acceptance" in Buddhism


Hagglund, as we've seen by now, spends a lot of time talking about our need to come to terms with our real finitude--we can't live on our own and we're going to die. As I've thought about Hagglund's text I've also wondered how Buddhist philosophy and practice might be complementary. I think my soft spot for Buddhism and other eastern ideas goes way back, but a seminar with self-identified Christian-Buddhist Paul Knitter really drove home the affinity, particularly when it comes to attachment. Hagglund does address Buddhism, but finally seems to sour on it. "The religious aim of Buddhism," says Hagglund, "is to release you from finite life itself," and this aim is at odds with "the ultimate purpose of a secular practice" (208). Hagglund wants us to accept, recognize, and live into the promising meaningfulness of finite life rather than escape from it, as Buddhism seems to advocate. But my experience of Buddhism via Paul Knitter didn't smack of such total abdication and I think the above video speaks, with helpful nuance, to that. Of course, Buddhism is a big tent, and Hagglund is not incorrect in his assessment of what many might consider traditional Buddhism's emphasis on liberation from reincarnation. But it's long outgrown--in varied directions--those roots. Again, this isn't intended to compete with or displace Hagglund's excellent presentation. I just hate to see him conclude that only the basic practices of mindfulness have a place in the secular journey toward accepting our finitude. Considering how ingrained the idea of permanence and eternity is, disabusing ourselves of it will take--for many of us--all the help we can get! 

Saturday, March 28, 2020

Happiness Course Booms during COVID-19

With a third of the global population living under lockdown, many are turning to science for the answers on how to be happy in these difficult times.
By the evening of 26 March, 1.3 million people were enrolled in a Yale University online course entitled: The Science of Well Being.
Studying happiness may not be the first field that pops into your head when you think of science, but there's undeniable public interest - especially since Covid-19 began (continues).

*******

I thought it worth to also include the below excerpt. Maybe some of us would benefit from such tips. And, Dr. Oliver, feel free to share--perhaps you already have--any nuggets from your Philosophy of Happiness course. I do wonder if public opinion favors philosophy over science--not to say the two are opposed, of course--when it comes to the subject of happiness?

Tips for being happier now

Neuroscientist Emiliana Simon-Thomas co-teaches an edX course on the science of happiness which has been taken by over half a million students globally - here are her top three tips:
1. Mindfulness
"Just taking five minutes to notice the sensation in your body, the sensations around you...really grounding in the moment you're in, trying not to surrender to the constant looking forward and backward."
2. Connect with others
"Spending time deliberately talking with others about your experience, their experience, and if you can, what's going well. It's impossible not to feel worried, but can you ask someone - what did you enjoy today? Was it the hot water in your shower? A particularly interesting conversation or some video you watched that was really moving or inspiring?"
3. Practise gratitude
"Deliberately writing down on a given day what has gone well and who played a hand in that. Sometimes it's not your spouse or your neighbor but someone you don't know, who might have harvested the fruit that you eat. Really delving into our sense of common humanity in this time is important and a way to recognise [our] potential to overcome this challenge as a community."

Friday, March 27, 2020

Has Data read "This Life"?


TrekCore.com 🖖 (@TrekCore)
After you watch the #StarTrekPicard finale, watch this:

#StarTrek pic.twitter.com/eEMomcUTX4
UPDATE: Having now seen the finale I'm pretty sure showrunner & chief writer Michael Chabon has read it. Remarkable first season's conclusion, whether or not you're a Trek fan, and a pitch-perfect echo of Hagglund's thesis about the necessity of finitude for leading a meaningful life. "A butterfly that lives forever is really not a butterfly at all." It's the butterfly of the finite moment that symbolizes a happy, "blue skies" existence.

Plus, I'm with JL: I don't necessarily want to live "forever," but I'd take an extra (healthy) decade or two. "Engage!"

The Road to Coronavirus Hell Was Paved by Evangelicals

Drumpf’s response to the pandemic has been haunted by the science denialism of his ultraconservative religious allies.
By Katherine Stewart (Ms. Stewart is the author of “The Power Worshippers: Inside the Dangerous Rise of Religious Nationalism.”)

Donald Drumpf rose to power with the determined assistance of a movement that denies science, bashes government and prioritized loyalty over professional expertise. In the current crisis, we are all reaping what that movement has sown.

At least since the 19th century, when the proslavery theologian Robert Lewis Dabney attacked the physical sciences as “theories of unbelief,” hostility to science has characterized the more extreme forms of religious nationalism in the United States. Today, the hard core of climate deniers is concentrated among people who identify as religiously conservative Republicans. And some leaders of the Christian nationalist movement, like those allied with the Cornwall Alliance for the Stewardship of Creation, which has denounced environmental science as a “Cult of the Green Dragon,” cast environmentalism as an alternative — and false — theology.

This denial of science and critical thinking among religious ultraconservatives now haunts the American response to the coronavirus crisis. On March 15, Guillermo Maldonado, who calls himself an “apostle” and hosted Mr. Drumpf earlier this year at a campaign event at his Miami megachurch, urged his congregants to show up for worship services in person. “Do you believe God would bring his people to his house to be contagious with the virus? Of course not,” he said.

Rodney Howard-Browne of The River at Tampa Bay Church in Florida mocked people concerned about the disease as “pansies” and insisted he would only shutter the doors to his packed church “when the rapture is taking place.” In a sermon that was live-streamed on Facebook, Tony Spell, a pastor in Louisiana, said, “We’re also going to pass out anointed handkerchiefs to people who may have a fear, who may have a sickness and we believe that when those anointed handkerchiefs go, that healing virtue is going to go on them as well.” (continues)

People care




And they care because they're finite, with something -- everything -- to lose, and (argues Hagglund) no heaven to gain.

Quizzes Mar 31, Apr2

T 31 - TL 4-Natural and Spiritual Freedom (Scroll down to *Th2)
LISTEN... Descartes, Montaigne, Pascal , and spiritual faith (U@d)

1. Spiritual freedom, unlike natural freedom, requires what? 175

2. What is the first natural feature of life that we can deduce from the formal characteristic of self-maintenance? 183

3. Without what risk would there be nothing at stake in leading our lives? 194

4. Just as a walker must project a spatial horizon, what must anyone leading their life project? 204

Nothing On The Horizon Throw Pillow for Sale by Victoria Roberts

DQ

  • This is not a question about This Life but I'd like everyone's input: we tabled the mid-term exam. Under present circumstances, an objective-format exam doesn't work. Is it your preference that we (a) substitute an essay-format final exam that tries to comprehend (or at least acknowledge) all the texts we will have read this semester, from Baggini to Ruse? Or (b) drop the exams altogether and have your grade ride entirely on reports and participation?
  • Is Hagglund's seagull really an "agent" like you and me? 174
  • If the decisive difference between humans and other animals is that we're spiritually (as well as naturally) free, are all humans equal in their spiritual freedom? 175
  • "The question of who we ought to be is [always] alive for us... This is our spiritual freedom." 176 Again, is this question equally alive for everyone?
  • COMMENT: "...we can also engage in forms of cruelty that go far beyond anything observed in other species." 178 Is that part of what Walt Whitman had in mind when he said “I think I could turn and live with animals, they are so placid and self-contain'd?" etc.**
  • Do you like the Neurath's Boat analogy as an explication of our spiritual freedom? 179
  • "The integrity of my life... is inherently fragile," bearing the risk of breaking apart and sinking. 181 What, if anything, could make it less so? Or must we just accept that "shipwreck" is always a constant possibility in life?
  • Do you agree that without the prospect of death, all our purposes are rendered irrelevant? 181
  • "Life requires some form of material body..." 184 Does that mean we cannot possibly be living virtual, simulated lives (as some cosmologists speculate)?
  • Beings who possess natural but not spiritual freedom "cannot call into question "the purpose of procreation" 185... so, they cannot entertain anti-natalism. Are they to be envied, or pitied?
  • "To avoid any form of supernaturalism, an account of the traits of spiritual freedom must render intelligible how they can have evolved from the traits of natural freedom..."187 Do you agree with Daniel Dennett that "freedom evolves"? Is it still evolving?
  • Can you summarize your own "existential identity"? 188
  • "What I do with my time is what I do with my life." 191 Is this an affirming or a depressing thought, for you? 
  • Complete the statement: "My life is too short to..."
  • Can a "true materialism" account for our subjective first-person form of awareness? 195

** I think I could turn and live with animals, they are so placid and self-contain'd,
I stand and look at them long and long. They do not sweat and whine about their condition, 
They do not lie awake in the dark and weep for their sins, 
Walt WhitmanThey do not make me sick discussing their duty to God, 
Not one is dissatisfied, not one is demented with the mania of owning things, 
Not one kneels to another, nor to his kind that lived thousands of years ago, 
Not one is respectable or unhappy over the whole earth... Song of Myself


I'm pretty sure there must be interesting connections to be noted between Hagglund's secular faith and George Santayana's "animal faith"...

Scepticism and Animal Faith
by
George Santayana
Scepticism and Animal Faith
“I stand in philosophy exactly where I stand in daily life; I should not be honest otherwise.”
In this work, Santayana analyzes the nature of the knowing process and demonstrates by means of clear, powerful arguments how we know and what validates our knowledge. The central concept of his philosophy is found in a careful discrimination between the awareness of objects independent of our perception and the awareness of essences attributed to objects by our mind, or between what Santayana calls the realm of existents and the realm of subsistents. Since we can never be certain that these attributes actually inhere in a substratum of existents, skepticism is established as a form of belief, but animal faith is shown to be a necessary quality of the human mind. Without this faith there could be no rational approach to the necessary problem of understanding and surviving in this world.
Santayana derives this practical philosophy from a wide and fascinating variety of sources. He considers critically the positions of such philosophers as Descartes, Euclid, Hume, Kant, Parmenides, Plato, Pythagoras, Schopenhauer, and the Buddhist school as well as the assumptions made by the ordinary man in everyday situations. Such matters as the nature of belief, the rejection of classical idealism, the nature of intuition and memory, symbols and myth, mathematical reality, literary psychology, the discovery of essence, sublimation of animal faith, the implied being of truth, and many others are given detailed analyses in individual chapters. g'r



*Th 2 - TL 5-The Value of Our Finite Time
UadLISTEN

1. What is the foundation of Marx's critique of capitalism and religion? 212

2. When does walking migrate from the realm of necessity to the realm of freedom? 221

3. What fatal philosophical mistake reinforces egoism and subverts our social nature? 230

4. What new perspective did Marx bring to the portrayal of capitalists? 245

DQ

  • Marx wrote his dissertation on Epicurus,whose philosophy involved small-scale communal living and a generally apolitical, civically disengaged orientation to life. Is this surprising, in light of the way Marxist ideas have fueled totalitarian ideology in our time? Was/Is Marx misunderstood?
  • What kinds of things do you habitually do freely and for their own sake, that others might consider merely necessary and instrumental to the attainment of some other desired end?
  • Is it possible to achieve harmonious balance between individualism and social solidarity? Why do you think our society has such a hard time with that?
  • Is it a mistake to focus on the greed of individual capitalists, as opposed to the impersonal institutional structures that enable it?


In Our Time

Another great resource for the pandemically-isolated. Lots of great philosophical conversations here:




Another silver lining

The National Emergency Library Is a Gift to Readers Everywhere
By Jill Lepore

This week the Internet Archive, in San Francisco, announced—and, in the blink of an eye, opened—the National Emergency Library, a digital collection of 1.4 million books. Until June 30th, or the end of the national emergency in the United States (“whichever is later”), anyone, anywhere in the world, can check books out of this library—for free. As Brewster Kahle, the digital librarian at the Internet Archive, wrote in an online announcement, if you can afford to buy books, please buy books! Bookstores still need your business. But, by God, if you can’t afford them, or if the books you need aren’t in any bookstore, and, especially, if you are one of the currently more than one billion students and teachers shut out of your classroom, please: sign up, log on, and borrow! (continues)
==
But,