“ How do you change someone’s mind if you think you are right and they are wrong? Psychology reveals the last thing to do is the tactic we usually resort to. You are, I'm afraid to say, mistaken. The...”
Via Bettina Ascaino
Buddhist philosophy is full of contradictions. Now modern logic is learning why that might be a good thing. - Western philosophers have not, on the whole, regarded Buddhist thought with much enthusiasm. As a colleague once said to me: ‘It’s all just mysticism.’ This attitude is due, in part, to ignorance. But it is also due to incomprehension. When Western philosophers look East, they find things they do not understand – not least the fact that the Asian traditions seem to accept, and even endorse, contradictions. Thus we find the great second-century Buddhist philosopher Nagarjuna saying: The nature of things is to have no nature; it is their non-nature that is their nature. For they have only one nature: no-nature. An abhorrence of contradiction has been high orthodoxy in the West for more than 2,000 years. Statements such as Nagarjuna’s are therefore wont to produce looks of blank incomprehension, or worse. As Avicenna, the father of Medieval Aristotelianism, declared: Anyone who denies the law of non-contradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned. One can hear similar sentiments, expressed with comparable ferocity, in many faculty common rooms today. Yet Western philosophers are slowly learning to outgrow their parochialism. And help is coming from a most unexpected direction: modern mathematical logic, not a field that is renowned for its tolerance of obscurity.
“ Alfred North Whitehead observes in Modes of Thought: “the current philosophic doctrines, mostly derived from Hume, are defective by reason of their neglect of bodily reference” (153), based explici...”
“ Eduardo Sandez es un usuario que ha recolectado un gran número de libros en PDF y ePub para compartirlos con todos en la red. De hecho, creó una biblioteca con su nombre en el servicio FileCloud y Drive, el primero contiene 10,000 textos y en el servicio de Google hay 500 obras.”
Via Bettina Ascaino
“David Chalmers is a philosopher of mind, best known for his argument about the difficulty of what he termed the “hard problem” of consciousness, which he typically discusses by way of a thought experiment featuring zombies who act and talk exactly like humans, and yet have no conscious thought (I explained clearly what I think of that sort of thing in my essay on “The Zombification of Philosophy”).”
Via Jean-Philippe BOCQUENET
James Micic's insight:
An interesting article for both advocates and denouncers of the idea of the singularity.
“ There are some words from other languages that don't have a exact English translation, for example age-otori means "person looks worse after a new haircut" in Japanese, and in Russia a person who a...”
Via Bettina Ascaino
If you want to know where to go for resources on Deleuze and societies and institutions with interests in Deleuze then this is the place. Although it is a little out of date (last updated in 2011) it is useful all the same.
... I wanted to propose to you an investigation [recherche] into the history of a word, a still very partial, very localized history. That word is “multiplicity.” There is a very current use of multiplicity: for example, I say: a multiplicity of numbers, a multiplicity of acts, a multiplicity of states of consciousness, a multiplicity of shocks [ébranlements]. Here “multiplicity” is employed as a barely nominalized adjective. And it's true that Bergson often expressed himself thus. But at other times, the word “multiplicity” is employed in the strong sense, as a true substantive, thus, from the second chapter of Time and Free Will onward, the number is a multiplicity, which does not mean the same thing at all as a multiplicity of numbers. Why do we feel that this use of multiplicity, as a substantive, is at once unusual and important? (The concept of multiplicity, Time and Free Will 224-26) It's because, so long as we employ the adjective multiple, we only think a predicate that we necessarily place in a relation of opposition and complementarity with the predicate ONE: the one and the multiple, the thing is one or multiple, and it's even one and multiple. On the contrary, when we employ the substantive multiplicity, we already indicate thereby that we have surpassed [dépassé] the opposition of predicates one/multiple, that we are already set up on a completely different terrain, and on this terrain we are necessarily led to distinguish types of multiplicity. In other words, the very notion of multiplicity taken as a substantive implies a displacement of all of thought: for the dialectical opposition of the one and the multiple, we substitute the typological difference between multiplicities. And this is exactly what Bergson does: throughout all his work he continually denounces the dialectic as an abstract thought, as a false movement that goes from one opposite to the other, from the one to the multiple and from the same to the one, but which thus always lets the essence of the thing escape, that is the how many, the poson [Greek term for “how much”]. That's why in chapter three of Creative Evolution he will reject the question: is élan vital one or multiple? For élan vital is like duration, it's neither one nor multiple, it's a type of multiplicity. Even further: the predicates one and multiple depend upon the notion of multiplicity, and only agree precisely with the other type of multiplicity, that is to say with the multiplicity that is distinguished from that of duration or élan vital: “Abstract unity and abstract multiplicity are determinations of space or categories of the understanding” (Creative Evolution 280-81)...
Via Vincent DUBOIS
An atheist philosopher's new book wages a powerful assault on materialist naturalism. (RT @DrJohnFrame: "Why Darwinist Materialism is Wrong": Alvin Plantinga's review of Thomas Nagel's Mind and Cosmos.
Via Kelly Fitzsimmons Burton
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