Geoff's Miscellany

Miscellaneous Musings

philosophy

JUST SAY IT

by Leave a Comment

Beauty, according to the Thomists, is rightproportion, brilliance, and integrity. Evolutionary theorists have tried, and in some cases managed, to find biological grounding for our concepts of beauty. For instance, they at least seem to grasp the relationship between human beauty and reproductive viability, but even these relationships are associational rather than necessary.

But it is more ineffable than that. David Bentley Hart is more expansive:

“Beauty is something other than the visible or audible or conceptual agreement of parts, and the experience of beauty can never be wholly reduced to any set of material constituents. It is something mysterious, prodigal, often unanticipated, even capricious. We can find ourselves suddenly amazed by some strange and indefinable glory in a barren field, an urban ruin, the splendid disarray of a storm-wracked forest, and so on.

Hart, The Experience of God: Being, Consciousness, Bliss 279-280

But in this evil age, the concept of beauty is being subject to the standard word games. The concept behind the word, however difficult to define, is essentially being deconstructed on two fronts. Some claim that beauty is an invention of the mind, especially the minds of men, and therefore needs to be rejected. Others seek to force the word beautiful to refer to that which is not beautiful, neither in the eye of the beholder nor by objective assessment. One remembers that there are four lights:

https://www.youtube.com/watch?v=o_eSwq1ewsU
If you do not care to watch, a man is told that if he would simply say what he is told rather than speak the truth of which he is convinced, good things will happen. The truth under question is inconsequential. But this character bases his whole life on the principle that his first duty is to the truth. It concludes with him speaking the truth rather than giving in.

What modern art and other forces are attempting to do is get you to look at that which is ugly and call it beautiful. Seriously, watch this documentary some time:

https://www.youtube.com/watch?v=bHw4MMEnmpc
At one point in the film, a sculptor tells Scruton that the artists and philosophers who want us to reject beauty are ultimately tempting us to reject knowledge itself.

If we call ugly beautiful, we become more comfortable calling false tue and evil good. Once we become so comfortable with self-deception, we find ourselves unable to discern the difference between any of those categories any more.

Isaiah 5:20 (NET): Those who call evil good and good evil are as good as dead, who turn darkness into light and light into darkness, who turn bitter into sweet and sweet into bitter.

Self-Experimentation

by Leave a Comment

Seth Roberts wrote The Unreasonable Effectiveness of My Self-Experimentation. He explains how self-experimentation improved his sleep, mood, health, and weight.

Self-experimentation is similar to foraging and hobbies more than strict lab-science, he says:

“My self-experimentation resembled foraging, hobbyist, and artisanal exploration, Professional science is a poor match for any of them. The similarity of foraging, hobbyist, and artisanal exploration suggests that our brains are well-suited for jobs with a lot of exploitation and a little exploration. Although full-time scientists are expected to explore full-time, full-time exploration is very uncomfortable.”

Seth Roberts

The idea is that foraging and hobbies involve exploration followed by rewards in a way that lab-science does not. In other words, self-experimentation is an engineering approach to personal problem solving using aggressive-tinkering. Taleb reminds us in Skin in the Game, “The knowledge we get by tinkering, via trial and error, experience, and the workings of time, in other words, contact with the earth, is vastly superior to that obtained through reasoning, something self-serving institutions have been very busy hiding from us.”

This makes sense. Now, self-experimentation involves some major problems. If you tinker with small changes in a way that increases risk, you’re making unwise gambles. For instance, experimenting with strength training almost guarantees health and strength gains. Experimenting with drugs to improve strength may sacrifice long-term health for short term strength.

Self-Experimentation and Published Science

Sometimes, when you have a specific problem, you can look up published research, determine the process used to test a hypothesis, and then try something similar on yourself if your problem was solved or improved by the experiment. But you want to do this in a risk-reducing fashion. For instance, when I used Kjaer’s chronic tendon loading research to cure my 8-year bout of patellar tendinitis, I knew that squats had never made it worse. I knew that my back was healthy. I knew that the highest risk I had was getting weaker over a few weeks or making my knee feel a bit worse.

On the Importance of Philosophical Reasoning for Biblical Exegesis: Edward Feser and Romans 1:18-23

by 4 Comments

Introduction
In my mind, the ability to engage in philosophical reasoning in order to tease out the implications of particular interpretations of the Bible and other truths is indispensable for reading the Bible and teaching it to others.

Example

Edward Feser, in a post titled, “Repressed Knowledge of God?” comments that the common interpretation of Romans 1:18-23 is mistaken. Here is the passage in question from the ESV, I would translate it differently, but it reflects the most common interpretation:

Romans 1:18-23 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. (19) For what can be known about God is plain to them, because God has shown it to them. (20) For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. (21) For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. (22) Claiming to be wise, they became fools, (23) and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

The common interpretation is that the atheist is the person to whom these verses refer. This can be seen in the writings of many schools of Christian apologetics. The idea is that atheism is always a matter of intellectual dishonesty because the Bible teaches that knowledge of the God of the Bible is so obvious that it can only be suppressed by sheer force of will. Personaly, I think that some people are atheists because they accept bad arguments just like some people believe in God for silly reasons.

Without thinking about Christian theology, the psychology of all atheists, and broader philosophical conclusions, the text of Romans 1:18-23 itself militates against seeing atheists in this passage. The passage is not about people who believe in no gods, but rather those who have good reason to worship the God of the Hebrew Scriptures, but choose to worship idols.(See the footnote of this post about the passage in question for an alternative interpretation). The passage gives good insight into the results of idolatry, which is related to atheism, but it is not directly about atheism at all.

Feser, without attempting to exegete the Bible passage in question, refutes the view that God’s existence is so obvious as to only be denied on purpose rather handily. Here is the relevant portion of his argument:

Do we have a natural tendency to believe in God? Yes, but in something like the way in which someone might have a natural aptitude for music or for art. You might be inclined to play some instrument or to draw pictures, but you’re not going to do either very well without education and sustained practice.  And without cultivating your interest in music or art, your output might remain at a very crude level, and your ability might even atrophy altogether.

Or consider moral virtue.  It is natural to us, but only in the sense that we have a natural capacity for it.  Actually to acquire the virtues still requires considerable effort.  As Aquinas writes: “[V]irtue is natural to man inchoatively…both intellectual and moral virtues are in us by way of a natural aptitude, inchoatively, but not perfectly…(Summa Theologiae I-II.63.1, emphasis added), and “man has a natural aptitude for virtue; but the perfection of virtue must be acquired by man by means of some kind of training” (Summa Theologiae I-II.95.1).

Now, knowledge of God is like this. We are indeed naturally inclined to infer from the natural order of things to the existence of some cause beyond it.  But the tendency is not a psychologically overwhelming one like our inclination to eat or to breathe is. It can be dulled.  Furthermore, the inclination is not by itself sufficient to generate a very clear conception of God.  As Aquinas writes:

To know that God exists in a general and confused way is implanted in us by nature, inasmuch as God is man’s beatitude… This, however, is not to know absolutely that God exists; just as to know that someone is approaching is not the same as to know that Peter is approaching, even though it is Peter who is approaching… (Summa Theologiae I.2.1, emphasis added)

In other words, from a philosophical point of view, to claim that God’s existence is only and ever obvious, is simply untrue. Now, that does not automatically mean that Paul doesn’t teach the falsified point of view. But for those with a conservative evangelical definition of the Bible, it means alternative interpretations should be sought. 

Growth and Biblical Wisdom

by Leave a Comment

Everybody has a self-theory, some hypothesis or doctrine about what/who they are. Some of these theories are simple sentences like, “I’m an athlete.” Others are more fundamental, like, “I’m worthless.” According to Carol Dweck and Daniel Molden, our self-theories lead directly to our self-esteem maintenance/repair strategies after we fail at a task or to reach a goal. (Dweck, 130-131). They have distilled the various self-theories into two helpful categories.

The Self Theories:

  1. Entity theory:
    Entity theory is the theory that all of your personal traits are fixed in place.
  2. Incremental Theory:
    The incremental theory of the self is the theory that no matter who you are, your qualities and abilities can be improved upon.

Two strategies of self-esteem repair:

  1. Fixed/Static View
    It is often found that those who hold to the entity theory, because of the assumption that change is impossible, also have a static view of self-esteem repair. These people repair their self-esteem by avoidance of activities that are difficult. Adherents to this self-theory also utilize comparison of their performance to examples who performed even more poorly than themselves to bolster their sense of worth/skill.
  2. Growth View
    Those who hold to the incremental self-theory, because of the assumption that change is possible, adopt a growth perspective on self-esteem repair. These individuals use strategies like examination of deficits and practicing unattained skills.  They are also more likely to utilize comparison of personal performance to those who performed even better to understand why they succeeded.

Can you guess which self-theory and which strategies tend to be associated with success? If you guessed, “the incremental theory and the growth view,” you guessed correctly.

In the book of Proverbs, the self-theory assumed by the author is the incremental theory. The author assumes that people can change:

Pro 8:1-5 ESV  Does not wisdom call? Does not understanding raise her voice?  (2)  On the heights beside the way, at the crossroads she takes her stand;  (3)  beside the gates in front of the town, at the entrance of the portals she cries aloud:  (4)  “To you, O men, I call, and my cry is to the children of man.  (5)  O simple ones, learn prudence; O fools, learn sense.

And as one would expect from somebody who holds the incremental view, the author of Proverbs recommends responding to personal failures and challenges with a growth strategy:

  1. Pro 9:8b-9a Reprove a wise man and he will love you. Instruct a wise man, and he will grow wiser.
  2. Pro 15:5  A fool despises his father’s instruction, but whoever heeds reproof is prudent.
  3. Pro 15:12  A scoffer does not like to be reproved; he will not go to the wise.
  4. Pro 15:32  Whoever ignores instruction despises himself, but he who listens to reproof gains intelligence.

The whole book basically indicates that one of the main differences between the wise and the unwise is that the wise are willing to face correction and improve. They admit their flaws and errors. They do so whether the flaws pertain to morality, character, knowledge, skill, or anything else.

Conclusion

Learning to change our perspective on failures and internal shame is very difficult. We often feel painfully ashamed of failures, mistakes, and sins. This shame can paralyze us into being unable to admit fault. It can even force us into hiding our flaws and dwelling only on our positive traits and thus can prevent change. It is all the better to admit personal failures of morals, knowledge, and skill. Fessing up to oneself, to God, and to other people is a liberating experience. In so doing, shame can become the sort of sorrow that leads to repentance and personal transformation. One good article on the subject can be found here: Why I Like When Other Men Make Me Feel Bad About Myself.

Works Cited:

Andrew J Elliot and Carol S Dweck, Handbook of Competence and Motivation (New York: Guilford Press, 2005).

Appendix:

Though the author of Proverbs assumes that you and I can change, he is a realist. You and I have all known people that we worry about because they keep making bad decisions. The fear is that eventually it might be too late to change. Proverbs does notice that some people will want to change their habits at the last minute before a calamity. They procrastinate. They hope to perhaps utilizing a montage strategy. “Oh, I messed around all year and have to make a 100 on the final and only have 8 hours to study…wisdom come save me with clips of fun, hard work, and sweet music!” Kind of like in Rocky, Revenge of the Nerds, the Muppets Movie, and Mulan:

Wisdom, in the book of Proverbs, is personified as a cosmically powerful female prophet who represents the highest aspirations of human motherhood, the ultimate wife, and the most wise sister a young man could have. Young men typically love women, this is probably why the literary device is used. The book is written for young men, but it clearly applies to women as well. Anyway, here is what Lady Wisdom says after being ignored until the last minute before a disaster:

Pro 1:24-27  Because I have called and you refused to listen, have stretched out my hand and no one has heeded,  (25)  because you have ignored all my counsel and would have none of my reproof,  (26)  I also will laugh at your calamity; I will mock when terror strikes you,  (27)  when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you.

If you refuse to change your character long enough, you won’t be able to suddenly make the necessary repairs in order to succeed. I tried this in Hebrew as an undergrad. You cannot study at the last minute for Hebrew and succeed.

Taylor Swift: Great American Philosopher

by Leave a Comment

I read a great quote in a meme. So I decided to find its source. It had a philosopher’s touch:

Live your life like you’re 80 looking back on your teenage years. You know if your dad calls you at eight in the morning and asks if you want to go to breakfast? As a teenager you’re like no, I want to sleep. As an 80 year old looking back, you have that breakfast with your dad. It’s just little things like that that helped me when I was a teenager in terms of making the choices you won’t regret later.

Anyway, as it turns out it was Taylor Swift. And while I don’t like her music, it is true that she receives a lot of hate from the political left (the last time I was on Twitter there must have been hundreds of articles about how evil she is). She in fact deserves credit for these remarks. They are, in fact, similar to Jonathan Edwards’ resolution 17:

Resolved, that I will live so, as I shall wish I had done when I come to die.

Then there is resolution 52:

I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, That I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

Simplify Complex Problems Like Descartes

by Leave a Comment

Ever Feel Stupid?

Many of us wish we were smarter than we are. Rene Descartes even felt this way:  

“For myself, I have never fancied my mind to be in any respect more perfect than those of the generality; on the contrary, I have often wished that I were equal to some others in promptitude of thought, or in clearness and distinctness of imagination, or in fullness and readiness of memory…I will not hesitate, however, to avow my belief that it has been my singular good fortune to have very early in life fallen in with certain tracks which have conducted me to considerations and maxims, of which I have formed a method that gives me the means, as I think, of gradually augmenting my knowledge, and of raising it by little and little to the highest point which the mediocrity of my talents and the brief duration of my life will permit me to reach.”

So, though he felt less clever than many others, he was able, by his estimation to increase in knowledge and mental ability over time because of a method of thinking which he came upon at a young age. And while we shouldn’t fool ourselves, his IQ has apparently been estimated to be around 162, his methods may yet help us. He made important contributions to philosophy, intellectual method, (for better or for worse) to anthropology with his dualism, and to theological proofs. Even Hume claimed to be convinced by Descartes’ proofs of God’s existence.

The Method

Let’s assume, for a moment, that Descartes really did improve his mind with his method. Don’t we sometimes face relationship problems, philosophical questions, difficult assignments, or some other such issue that makes us freeze or look for distractions? Descartes did too, but he used this method:

  1. The first [rule] was never to accept anything for true which I did not clearly know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgement than what was presented to my mind so clearly and distinctly as to exclude all ground of doubt.
  2. The second, to divide each of the difficulties under examination into as many parts as possible, and as might be necessary for its adequate solution.
  3. The third, to conduct my thoughts in such order that, by commencing with objects the simplest and easiest to know, I might ascend by little and little, and, as it were, step by step, to the knowledge of the more complex; assigning in thought a certain order even to those objects which in their own nature do not stand in a relation of antecedence and sequence.
  4. And the last, in every case to make enumerations so complete, and reviews so general, that I might be assured that nothing was omitted.1

A Paraphrase

Did you get that?

Here’s my paraphrase:

  1. Start with what you know. Ask these questions, “What do I know? What can I figure out? What is the problem I am facing? What facts are present? What knowledge do I have that is less certain?”
  2. Break the problem down into smaller pieces. For example, when trying to solve a relationship problem find answers to questions like, “How do I feel? Is this feeling based on selfishness or a genuine offense? Do I need to apologize for anything? Who wronged me? What did they do?” In a mathematics problem break the problem down into smaller steps. Try to discover which equations apply through trial and error, find out precisely which unknowns/variables you must discover, look at mathematical expressions in terms of discrete steps like in the classical order of operations (PEMDAS). 
  3. Then start solving it. Answer from the simplest and easiest questions first. Then move toward the hardest and most complex synthesized answers. Just because you do not know the solution to a problem does not mean that it is not available. 
  4. Through the whole process, take notes. Write everything down, the human mind is fallible, forgetful, and is jogged quickly by lists, diagrams, and graphical representations. Write what you know, write the smaller problems and questions, write the solutions to them and the steps, then finally bring it all to a conclusion. 

Good philosophy is the art of asking and answering the biggest and smallest questions of our existence. 

References

1Rene Descartes, Discourse on Method, (Electronic Edition), 2.7