Philosophy

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cross-posted from: https://lemmy.ca/post/18659491

Technology, for better or worse, affects every aspect of our lives. Our very sense of who we are is shaped and reshaped by the tools we have at our disposal.

The problem, for Stiegler, is that when we pay too much attention to our tools, rather than how they are developed and deployed, we fail to understand our reality. We become trapped, merely describing the technological world on its own terms and making it even harder to untangle the effects of digital technologies and our everyday experiences.

By encouraging us to pay closer attention to this world-making capacity, with its potential to harm and heal, Stiegler is showing us what else is possible.

archive.org

ghostarchive.org

archive.today

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Some words

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submitted 1 year ago* (last edited 1 year ago) by [email protected] to c/[email protected]
 
 

This post contains spoilers from the finale.

I have completed the series. It prompted thousands of thoughts in my head and so I must spill them.

The series initially appears to be situated in a post-apocalyptic world where humanity was driven to near extinction by a mysterious, giant species called titans. For a century, walls taller than any titan protected the last bastion of humanity... Until they didn't.

But as political circumstances, enemies and allies change, this narrative sooner or later is superseded by another one, and another... And so forth. The authors make clear their stance towards history: a tangible string of myths arranged by the human mind to justify or condemn a given thing. To Marleyans, the founder Ymir made a deal with the devil; to Eldian restorationists, her titan powers were granted by God.

One will grasp to a narrative or myth to justify their existence in this mysterious world. However, the truth is no more than a myth devoid of intrinsic value. One then would ask why live if all is futile, if there's no right or wrong, if there is no exit from the vicious cycle of pain. It is those disquietudes that the authors, like the exiztential philosophers of the past century, tackle and battle with.

The curse of the titans resembles in someway the myth of Sisyphus. Just like Sisyphus was condemned to an eternity of rolling the boulder up the mountain; the nine titans were inherited from generation to generation, fueling endless conflicts and massacres throughout centuries. A few foresighted characters were conscious of this, but they sought different paths towards ending the curse, reaching the top of Sisyphus' mountain. On the one hand, we are faced with the nihilist: Zeke sought the powers of the founding titan to sterilise his own race and put an end to the eternal suffering. On the other hand, we encounter the romanticist, though no less existential: Eren goes on to massacre the greatest part of humanity in the name of freedom, because simply he was born into this world. The latter, with the knowledge of the distant future, breaks the curse of the titans by sacrificing himself and thus unifying humanity. Or so he thought.

The post-credits scenes show us the evolution of the tree under which Eren was buried across countless millenia during which humanity grows and expands, but fighting and destruction accompany it all. Civilisation is built and destroyed over and over. The tree finally grows incomprehensibly long as it starts to resemble the tree from which the curse of the titans emerged, and we see a young boy entering its trunk just like founder Ymir did millenia ago.

The message of the authors is disquieting and dreadful: are we humans (and by extension the beings who preceded or will succeed us) insignificant in the grand scheme of things? Deemed to repeat history over and over again?

The existential dread is indeed unbearable. However, life is not a prison; indeed, it's the complete opposite: it is freedom. Eren bent moral principles and committed mass genocide by stomping over eighty percent of humanity because... because he “just wanted to do it.” The vagueness of Eren's answer is eerily similar to the ruminations of one of Camus' fictional characters:

I don’t know what to do today, help me decide. Should I cut myself open and pour my heart on these pages? Or should I sit here and do nothing, nobody’s asking anything of me after all? Should I jump off the cliff that has my heart beating so and develop my wings on the way down? Or should I step back from the edge, and let the others deal with this thing called courage? Should I stare back at the existential abyss that haunts me so and try desperately to grab from it a sense of self? Or should I keep walking half-asleep, only half-looking at it every now and then in times in which I can’t help doing anything but? Should I kill myself or have a cup of coffee?

Eren admits that he is “a slave to freedom,” or as Sartre declared once, “condemned to be free.” It is a paradox that Man contends with throughout his numbered days: every act is a choice and not acting is equally choosing.

I do not think the authors of the manga/series are nihilists. In a conversation between Zeke and Armin, the latter recalls distant memories of childhood where he used to run behind Eren and Mikasa up the hill. While insignificant these moments were, he concedes, he still cherished them the most. Similarly, Zeke ruminates over the mundane hours spent playing baseball with his mentor. Zeke's confession which follows is insightful: he wouldn't mind being born again if it means he can play with his mentor again.

There may not be intrinsic thruth or meaning to life. There may not be an all-encompassing myth that tells things as they are. However, “the realization that life is absurd cannot be an end, but only a beginning” (Albert Camus). In one of the final scenes, we see Armin holding a seashell as they swam in a sea of blood. “What's that?” Eren asks. He replies:

“So you finally noticed it. It was at our feet the whole time, but you were always looking off into the distance.”

Instead of endlessly tormenting ourselves with the absurdity of life, we should embrace it. We should cherish those “insignificant” moments in the midst of all the chaos and futility, and spend our time in the wealth of the here and now. We should imagine Sisyphus smiling while pushing the boulder.

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"Informing them ... that the ideals into which their parents and teachers had indoctrinated them were, by comparison, empty. Life did not have to be ‘about’ something or ‘going’ somewhere, any more than the point of playing or listening to a Bach prelude was to get to the end as quickly and efficiently as possible."

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Whether you like this idea or not, do you have any recommendations? I’m kind of believer of those two ideas but I’m willing to be corrected. That’s why I need some resources.

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submitted 1 year ago* (last edited 1 year ago) by [email protected] to c/[email protected]
 
 

I so.etimes think it would be cool to get detailed stats on what a person did in his or her whole life. Like what effect the butterfly effect had.

How many people did I accidently kill by extending a smalltalk, a phone call,....? How many people did I accidently keep alive by declining for example a Tour? Imagine argueing with someone that cant Board a plane and finding out its your fault he survived cause you denied him to enter the aircraft.

How many people were Born because I was the reason two people met? How much did I increase/ decrease the pace of human progresse? Maybe my son could have been a good scientist and terraform Mars with his Team if I wouldnt have moved 50 Miles away?

Those arevthe things I am asking myself.

I really wonder though how many people I passively killed and saved just by simpley existing.

If I could get details of the Events it would be even cooler. For example: Saved a male, 34 years old. Now I click on that Event and it shows more details: 11th February 2005 you saved John Parker by calling him that you forgot your jacket at his place yesterday and telling him to go back inside and get it. He would have been hit by a a drunk driver 5 minutes later but your call avoided it. Because you avoided his death, the drunk driver hit a different car with a mother and 2 children but still survived.

Or snother scenario: Twin girls born because of false Taxi location. Hit details and this happens: 26th April 1999 twins were born, Maria and Sarah. The reason for their birth was the taxi you called to the wrong location. He met a lady and they got to know each other and made babies.

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I’m new in this community. Anyone interested in engaging with these sorts of questions? If so, share your thoughts.

My initial inclination is that intrinsic value is an illusion.

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How wrong am i if i say western philosophy strips man from nature and eastern philosophy encourage man to live with nature? Wrong or absolutely wrong or Absurd ?

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with artistic training or brain stimulation we could look beneath the intrinsic nature of qualia to see the raw associations that make them up, just as a musician hears the individual components in what, to most fans, is a wall of sound. “It should be possible to experience parts of those underlying structures directly, just as we can learn to experience the individual overtones of a sound,”

The proposition, then, is that redness, pain, and the other qualities of experience are a blurred view of a dense thicket of relations. Red is red not because it just is, but because of a vast number of associations that we have learned or been born with.

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cross-posted from: https://tilvids.com/videos/watch/52190b96-3443-483e-91ef-8b99edb3bd58

What would a largely deterministic society look and behave like? Would it be, as some imagine, a more merciful and just society, or as some others suppose, a veritable wasteland where lawless immorality, cruelty, and hopelessness reign supreme? In this video I hope to answer this contentious question and to bring some clarity to an otherwise esoteric matter.

Music: Adrift Among Infinite Stars - Scott Buckley

Instagram: https://www.instagram.com/letstalkphilosophy/

Sources:

For this particular work I have taken much from the philosopher Spinoza, the psychologist Robert Sapolsky, and the Neuroscientist/philosopher Sam Harris. I have found their insights to be extremely helpful in clarifying my own thoughts on the matter and I encourage you to read or listen to their thoughts on Determinism and free-will.

Thought this would be interesting given the recent discussion on Robert Sapolsky. If you like this content the PeerTube channel can be followed directly from your Lemmy account at [email protected]

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The Kantian Person/Thing Principle in Political Economy. An argument for workplace democracy

https://www.ellerman.org/wp-content/uploads/2013/11/KantianPrinciple-JEI.pdf

The paper presents a theory of workers' rights. It demonstrates that workers have an inalienable right to workplace democracy and to appropriate the fruits of their labor. Inalienable means the rights cannot be given up even with consent. It implies that all companies should be structured as worker coops and employer-employee contract should be abolished @philosophy

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According to Lacan, language is a key component of human subjectivity, and symbolic systems shape our perceptions of ourselves and others.

Air quotes, also known as finger quotes indicate that a word or phrase is being used ironically, sarcastically, or in a way that is not meant to be taken literally. This gesture creates a gap between the signifier (the spoken word) and the signified (the intended meaning).

Language is a system of signs that does not correspond directly to reality but instead creates symbolic structures that shape our perception of reality.

The gap between the signifier and the signified is what allows for the creation of these symbolic structures, and it is this gap that air quotes highlight. The air quotes become a symbol of this gap.

This symbolic structure is reinforced by the fact that the gesture itself is not necessary for communication, the same end could be acheived communicating without air quotes.

Furthermore, Lacan argues that the subject is constituted by language and that the subject's identity is formed through linguistic structures. By using air quotes, the speaker is highlighting the constructed nature of language and identity. The gesture calls attention to the fact that language is not a transparent medium but instead shapes our perceptions of ourselves and others.

This was a quick idea I wrote down and reworded with gpt, does this make enough sense or am I just blabbering here?

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I was wondering if it would be possible to help clear this section up:

However, the internal necessity perpetually to be, is inseparably connected with the necessity always to have been, and so the expression may stand as it is. “Gigni de nihilo nihil; in nihilum nil posse reverti,”30 are two propositions which the ancients never parted, and which people nowadays sometimes mistakenly disjoin, because they imagine that the propositions apply to objects as things in themselves, and that the former might be inimical to the dependence (even in respect of its substance also) of the world upon a supreme cause. The quote is from The Critique of Pure Reason, First Analogy, Principle of the Permanence of Substance.

I think they’re saying this:

  • The idea of something being permanent means it has always been and always will be.
  • You can’t seperate these two ideas: permanence requires both.
  • People at the time of writing sometimes try to remove the “always has been” part as it conflicts with or removes the need for a creator (something which is permanent that created non-permanent things).
  • These people applied the idea of permanence to things in themselves as if it were possible to perceive things in themselves, rather than their representations.

I suspect I could be wildly off here.

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Like is it avoided or might you kill flies to prevent flystrike. Or is it ignored when you'll inevitably kill some small bugs/insects

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cross-posted from: https://lemm.ee/post/6010002

The newest strip in my philosophy webcomic. To see the first one in this continuing tale go to https://noumenacomic.com/000

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What do you think about this sketch?

For which parts of our life is it a metaphor?

What would different Ethical schools say about this?

The intent of this post is to encourage discussion and exchange of thoughts.

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A question I'm trying to answer is when can values play a legitimate role in regarding something as misinformation?

I came across a review of The Misinformation Age which points out that the book doesn't offer a solution to this problem, and I'll be sharing a relevant excerpt here to facillitate a discussion, but I'm eager to hear your thoughts on the quote from the review or my question.

"In an endnote they clarify: ‘we understand “true beliefs” to be beliefs that generally successfully guide action, and more important, we understand “false beliefs” to be ones that generally fail to reliably guide action’ (p. 188). Their understanding of truth thus has a ‘strong dose of pragmatism’ and they further specify that it is a ‘broadly deflationary attitude in the spirit of what is sometimes called ‘disquotationalism’ (pp. 188–9).

"While I accept that doing what works is a good description of why scientists do and should pursue hypotheses, or why we sometimes treat hypotheses as if they were true for practical purposes, it’s not clear to me why we should equate this with ‘scientific truth’. Once a definition of truth is tied to notions of ‘success’ and ‘reliability’, ‘truth’ then inescapably becomes bound up with partial non-epistemic value judgements.

"The issue I see with O’Connor and Weatherall’s definition in the context of misinformation is that given reasonable value pluralism in democratic societies, there will oftentimes be competing claims to ‘scientific truth’ and it won’t be clear which (if any) should be labelled as ‘false beliefs’ or ‘misinformation’...

"I find it difficult to see how any theory that doesn’t give us the resources to distinguish between evaluative and non-evaluative claims can actually do the work O’Connor and Weatherall want in pushing back against propaganda. Moreover, adopting this kind of definition seems to risk encouraging people to paint too many things as ‘false’ beliefs, misinformation, and ‘alternative facts’, where disagreements are perhaps best understood as a product of legitimate value differences."

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How do you identify certain thing as true?

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