consciousness – Overthought Consulting

Writegenstein #7: Disagreement as Misunderstanding

May 12, 2021May 12, 2021 Britton William FrostLeave a comment

“611. Where two principles really do meet which cannot be reconciled with one another, then each man declares the other a fool and heretic.”

-Ludwig Wittgenstein (On Certainty)

Disagreements don’t exist — only misunderstandings do — if we take truth to exist. For a relativist, there is no difference between the two.

Furthermore for the relativist, definitions don’t exist at all.

Nor does anything exist for the relativist. To follow relativism through to its conclusion, one must be nihilistic and solipsistic, which are also unsustainable because it would follow that identity itself is impossible.

For one who accepts truth (in conscious thought, that is — for we all do in action), however, understanding is a prerequisite to opinion. An opinion is a sort of judgement. To understand is to have thought critically, and to think critically is to have observed impartially. Few who practice this method would consider their views to be mere opinions, worth just as much consideration as that of one who has no conscious basis.

Have well-reasoned perspectives, not opinions. Some “opinions” have a basis, and some do not, so we should not consider them to be of the same category. When they do, it is by coincidence. What serves as the intentional value determines which is which.

An opinion is never put forth with the intention of being true. It is either a nonsensical impulse or an attempt to be right. It will be fought for by way of rhetoric rather than reasoning. Any tools of reasoning that it employs will be inverted. For example, one might commit the appeal-to-pity fallacy in order to win the argument rather than avoid it as to not be fallacious in one’s reasoning. All well-reasoned perspectives have, at the very least, the intention of truth. Otherwise, the end is chosen at random by man, all means are justified, and logic is inverted to serve that end if it is used at all.

In summary: rhetoric is the art of debate — i.e. inverting logic to persuade someone to your side, for your ends.

Rhetoric, indeed, has a solipsistic aura to it. It is not motivated by what is good for one and for all, but rather for oneself alone. The gain can be of finances, power, status, or the appearance of virtue, all of which are superficial and, in the end, not good for oneself either. It leaves one alone, imprisoned, on one’s own island.

To reason well, by contrast, one’s only concern should be that which is true is revealed. One must be indifferent to the specifics of the outcome. To be virtuous in one’s faith is to believe that what is true is also good — to not allow one’s own motivations to intervene with that inquiry. To be naive in one’s faith is to put one’s trust in the motivations of man.

One should not even trust one’s own motivations if one cannot first observe them.

To be made in the image and likeness of God means that we have all the power we need within us — to discern deception and to speak and act in favor of what is good for good’s sake. To have the power of God within us is to have the power of Truth within us.

God, goodness, and Truth are the same concepts, dressed differently.

Logic itself is not good or true. It is a tool that we have been given with which we can choose good or evil, true or false. The human will is the only entity that possesses the power of good and evil. We have the conscious ability to use our tools for either at any point. To lack this ability is to be imprisoned.

It should be regarded as good that logic does allow us to follow a perspective or opinion through to its conclusion. In a disagreement between two people, no more than one participant is doing this. Disagreement happens when one person has a more tightly knitted sifter for information than the other, so he can see what is relevant and irrelevant more clearly, thus formulating a more solid basis for a perspective. The one who has not tightened the knitting of his filter jumps to conclusions, perhaps not from sifting at all, but from constructing a viewpoint on the basis of his data. This is the composition fallacy.

As we know, a philosophical argument has three parts: assumption, evidence, conclusion. For a reasonable discussion to occur, it treats the assumption(s) as a foundation for the evidence, and so all participants agree on that foundation. If this is not the case, then the discussion should be about that basis itself before moving forward with evidence. Otherwise, the participants will have different ideas about what constitutes evidence to begin with. This will leave the discussion at a stalemate.

It is that which is not being questioned in the argument that should first be understood.

A spiritual being is a truth-centered being. To be spiritual is to value truth and goodness above all and to have intended it even if one falls short of it in action.

To mull over a disagreement is to expect that the other understands what you understand. This is a mistake.

Even if you have put forth your position in clear, logical terms, it may not be the case that your message has been received as you intended. Do not expect anyone to understand. Speak simply and authentically, as if to allow your message to flow through you.

If your message is true, then it is not yours to begin with. You are merely the vessel for truth, so take no offense to how it is received. Anticipate that it will be met with great resistance. Surprise about this will cause you much unnecessary anguish, as will anything that you seek to control but cannot.

Understanding human perception more broadly will afford you forgiveness in particular cases.

Understanding that what is true is good will afford you the willingness to investigate assumptions before the evidence.

It is not your job to convert someone’s assumptive basis, for that might entail a deeper spiritual journey that they are yet to embark upon. One can only pursue that journey from their own will. They may have to experience hell before they enter into that darkness.

To disagree with someone may spark a volatile response. He will, as Wittgenstein implies in the quotation above, commit argumentum ad hominem. This is proof enough that there is something deeper that they misunderstand. They are frustrated neither with you nor your argument, but with themselves. If you engage them, you are showing the same incompetency in your own way, whether it be regarding your assumptions, evidence, or the reasons for their disagreeing and an inability to forgive them for that.

To show indifference toward what they say but concern for why they say it is to love them.

Similarly, to lack the ability to release yourself of their struggle reveals a struggle of your own that you must address. To simply present what you have concluded as true, and step away, is to love yourself.

The paths to both heaven and hell are dark. The latter is guided by one’s own senses, which is to say that one abandons oneself and others in an attempt to serve oneself. The former is guided by intuition — i.e. faith that the light at the end is already self-contained, is also something greater of which one is a part, and is therefore also best for all others involved.

An Astrological Aspect is a Miniature Consciousness Within Yourself

April 14, 2021April 20, 2021 Britton William Frost1 Comment

Presuppositions

Before continuing with this short and accessible thesis, it is imperative that the reader understand and agree with the following set of presuppositions:

Truth exists
Truth exists on different levels of complexity
God is a personified conception of Truth-itself, i.e. Truth at the highest level of complexity which contains all things known and unknown
A fact is a truth at the lowest level of complexity, e.g. all raw scientific data
A fact requires infliction of the human will to have meaning; facts alone are simply phenomena of nature
Nature is amoral
The human will, being connected to the transcendent, is the only thing that possess moral capacity
As humans, it is our duty under God’s law to give moral consideration to all endeavors
Astrology isn’t complete bullshit when given moral consideration and that of the presuppositions 1-8
Astrologism is to astrology as scientism is to science: the former concepts are incoherent belief systems serving as gods/truths unto themselves, while the latter concepts are methods of inquiry intended for the human will to serve higher Truth

There are elaborations of these points in much of my other work from the past and future, as well as in the work of great thinkers of the past, all of which is a matter of loosely dancing around the fire of truth. This is all one can do, for to enter into that fire is to die, and that categorically should result in our facing God directly, which is not possible in this mortal life.

The thesis

There is an affinity, I have found, between astrological aspects on the specific level and consciousness on the general level. An aspect is a small consciousness within yourself.

Each planet in astrology — sun and moon included — represents a different part of your personality. The sun is your ego, Mercury is how you structure communication, Venus is your feminine nature, Mars is your masculine, etc. Depending on the constellation with which a planet is aligned, and the house in which it is situated, it will be expressed in a different style and show prominence in a different context of your life respectively.

REMINDER: It is should be the case that by reading this now, you share the aforementioned list of presuppositions and therefore are not, from a materialistic proclivity, getting bogged down by the mechanistic question of how these or any astrological connections can be possible, leading that to blinding you from the higher truths (unverifiable by empirical pursuits alone) being described here and toward which all endeavors (scientific and otherwise) should aim.

An aspect is a relationship between two planets based on how they are positioned. There are a variety of angular relationships that planets can share; each creates a new energy — a unique trait in itself. The major aspects are: conjunction, opposition, square, trine, sextile, and inconjunction.

So is the case with consciousness more broadly. Consciousness is neither a material entity inside the brain nor the same sort of thing out there in the objective world that we access with our material brain. Consciousness is a different type of thing altogether — a unique energy that is produced when one subjective being interacts with the objective world. A mind is the conscious state of being in an individual, persistent through time.

A relationship does not produce a consciousness; it is a consciousness unto itself, produced by two or more conscious beings interacting.

We speak of relationships of all sorts as entities unto themselves, do we not?

There is a unique power and energy produced when two or more people interact. It is its own thing. It may be similar with that of others who have similar traits in or out of common, but no two relationships are identical just as no two individuals are identical.

Some connections seem good (conjunction, trine, sextile), and others seem bad (square, opposition). Even a lack of connection (inconjunction) indicates a disconnect which can be reflected in differing values or an inability to understand each others values.

What seems good possesses difficulties, what seems bad may yield great benefit when faced, and what seems disconnected may have great potential for compromise. These dynamics or combination of dynamics are reflected in the combinations of aspects shown between areas of two or more people’s natal charts as well as in the combinations of aspects within one’s own chart.

The totality of all conscious energies combining at once — including individuals, relationships, and those resulting from groups and cultures — is what is referred to by psychoanalysts as the collective unconscious. This too results in a unique energy which is greater than the sum of all individual parts — this is the source of all things (Truth/God).

A personality trait — represented by a planet placed in a particular sign in a particular house — is to your the entire birth chart as an individual person’s consciousness is to the collective unconscious.

Astrology is split, like all disciplines are, between the authentic practitioners and the self-fulfilling ones, the truth-seekers and the fashionistas, the scientists and the materialists.

Astrology is not a belief structure — it is not scientism. It is, rather, a subject of inquiry into a specific area of reality — i.e. the human personality. It does not claim to be or to know the exact source of its truth or Truth itself. It does not stand in for God as the materialists would like to believe of science. Likewise, science more generally is a method of inquiry into one level of reality — i.e. the level of facts — containing nothing more than hope that the predictions made on the basis of those facts will prove accurate.

The predictions that contain observable patterns and regularities always leave room for admission that the patterns themselves are not emergent from the facts, but rather are emergent from some greater source that gives rise to all facts and patterns contained within it. Again, it is not the sum of the facts.

Understanding of our metaphysical reality cannot happen from the bottom-up, if at all.

Nor should we claim to know the source of Truth, for we cannot say anything more precise than ‘God/Truth/Being/etc’. To realize this is to be truly-curious and to fear nothing other than God. It is only God that should be feared, and when one fears only God, it is only then that one’s path is surely right.

In the genuine study of astrology, it is similarly understood: “the stars may impel but do not compel”. We can only accept that Truth/God exists, that moral law is final and universal, and that it is our duty to consciously accord our decisions with what is good — i.e. in practical terms to act with no motivation to produce a consequence. We may often react from fear of the Truth, but that is ok as long as it is accepted.

Astrology, like science is for the physical realm, is therefore nothing other than a tool for understanding ourselves so that we may more closely orient our action toward the good.

Simple placement descriptions — e.g. Aries sun in the 4th house — often spark a feeling of validation or rejection in us. This is a surface reaction based only in how we view ourselves, and our perspective of ourselves may be either true or untrue in nuance just as that description may be.

No wonder pop astrology focuses solely on these placements, and often only the sun at that. The sun is the ego — the most reactive placement apart from Chiron. Fashion is meant to appeal to our emotions, not to spark critical thought.

They are surface descriptions of traits isolated from the greater context of the natal chart. Funnily, the extent to which and style in which one is sensitive and reactive to a description, or to the opinion of another, is often indicative of particular elements:

Fire is volatile, water is containable, earth is indifferent, and air is unaware (or don’t care). Once the reaction dust settles, all are capable of reaching the same conclusions about what is true and untrue.

An aspect, though isolated too in its own right, shows greater complexity than a single placement but less so than that of the entire chart.

Conclusion

The new energy produced by the angular relationship of the two planets involved, being a consciousness unto itself, is of primary importance. The houses those planets are in reveal context and are of secondary importance, for an energy that is greater than the sum of its parts can transcend contexts. The sign dynamic says something about the style in which this trait is expressed. It is of tertiary importance at best since it is, in fact, already implied by the type of aspect itself and since its expression is largely context-dependent (e.g. not all Cancer sun people are the same, obviously).

The law of identity in logic states that every instance of an individual thing — material or abstract in appearance — possesses its own identity and is an expression of the abstract concept of one). As per that law, everything we can identify as being unique, occupying its own abstract space at a given time — whether a fact, a placement, an aspect, a birth chart, an individual, a relationship, a culture, or God progressively — is situated in some place within the hierarchy of consciousness between an insignificant, unconscious, context-dependent fact on the bottom and Truth/God/Collective Unconsciousness itself at the peak, and can be identified as an individual energy on its own.

We conscious beings, connected to higher Truth and consciousness, are situated somewhere in the middle of the hierarchy. So are the astrological aspects within us, but, as we must remind ourselves, they are tools at the disposal of our human wills, ultimately intended to sharpen that very will which uses it.

Tinder Fun With a Feminist

May 22, 2017May 22, 2017 Britton William FrostLeave a comment

I’m Britton, as you should know, and below you’ll find the bio I wrote for my Tinder profile. If you don’t know what Tinder is, then get your head out of the sand, and read about it here.

I was in New Orleans the other day, getting my swipe on, and then I came across this fine, older lady.

The first things, ‘politically progressive’ and “the f-word”, I admit, probably should have raised red flags before even her shitty taste in music did. Those terms on their own hint at far-left political views, but the two of them together scream ‘SJW‘. However, she was hot, and that’s very rare of feminists, so I read into her words and saw deeper possibilities. I was hoping that maybe we could talk some philosophy, giving her the benefit of the doubt that her knowledge on that subject wasn’t confined to new-wave feminist crap. Hey, maybe she was even a feminist of the second-wave, non-radical kind, and ‘progressive’ just meant that she was kind of liberal and open to reasonable and necessary change. Maybe she’d even have a cat named Elvira. With this optimistic attitude, I swiped right and immediately tested her humor to see how “open” she really was.

BOOM! No fun or games with this one. Did I “proudly proclaim” that I am politically incorrect? Reread my bio, and let me know. I think I’m just straightforward about what I want out of my Tinder experience. She could have easily swiped me left if my intentions didn’t line up with hers. Looking back, though, maybe I should have ended my first message with a winky face. 😉

Do you value truth, Jessica? DO YOU? We’ll find out. Also, Jessica, I’ll be addressing you directly from here on. Wait, is it ok that I call you by your name, or would you prefer something else? I don’t want to be too incorrect and risk “invalidating your existence“.

Yeah, let’s define a term together! That sounds like a fun philosophical exercise. Maybe you’ll even return the favor by asking me how I would define the term, and then we’ll find some common ground, bettering both of our conceptions of the world. Learning stuff is fun! You read philosophy, so you agree, right?

Annnnnd there it is. You pretty much nailed it, Jessica. I’m guilty of whiteness, so there’s no need to ask me what I think ‘political correctness’ means. Your understanding of how language works, on the other hand, seems a bit strange, and the philosophy you read may be of questionable quality. My validity on that topic comes from my education in linguistics and philosophy of language. But, you’re attempting to “invalidate” me because I’m… white? Hmmm.

I don’t think that speech is an activity so consciously aimed toward respect, nor do I think it’s a good idea to blindly respect people at all. In fact, it’s dangerous. I’ll spare you the technical linguistic part of the argument because I’m starting to sense that you have a screw or two loose, but I still must address the respect-issue.

Also, how are you so sure that I’m not black or transgender? If you respected me, then you would have asked about my preferred identity because race and gender are determined whimsically and have no biological basis, correct? No, you should have simply requested a dick pic, Jessica. Truth requires evidence, and I have plenty of it.

So, maybe there’s more to political correctness than your definition, Jessica, and maybe I know some stuff that you don’t. Maybe you’d be interested in hearing it. Maybe if you weren’t so keen on blindly respecting others, then you wouldn’t be so liable to get mugged and raped in a dark alley in New Orleans. Or, maybe you’d like that because you’d become a martyr for your ideology. At this point, you’re not giving me any reason at all to respect you, but I do fear for your safety. After all, you’re right that the world isn’t a very kind place.

I figured I’d play the “patriarchy” card since you already accused me of being part of it by virtue of my straightness, whiteness, and maleness. What did you expect? Why did you swipe me right if you hate me by default, unless you wanted to hate-fuck me (shit, I may have missed my shot)? I mean, you’ve seen my pictures. Chances are that I’m not black under my clothes. In fact, I’m even WHITER there. Well, actually, there is a very small part of me that is kind of tan.

*ignores grammatical errors and moves on*

I know I’m an asshole, Jessica. There is no need to repeat yourself. But, does being an asshole make me wrong? No, Jessica, you’re the meanie who committed ad hominem. I also didn’t appeal to emotion to argue my point. You just took it that way. Taking offense and giving it are NOT the same thing. That’s Philosophy 101.

But…do save me! Please save me from my problematic ways so I can be more compassionate like you and make the world a more progressive place! Or, do I need a degree in women’s studies to be infected with your profound wisdom? If it’s LSU that infected you, then you’re right that there is no hope for me because I dropped out of that poor excuse for a higher-education institution after just one semester of grad school.

On the other hand, I could help you by revealing your greatest contradiction, and maybe even give you one more chance to get laid by me, knowing well that so few men would have gotten even this far with you. I mean, this is Tinder. Why else would you be here? Yeah, that’s what I’ll do because I want some too. I’ve learned to accept that liking sex makes women delicate flowers and men oppressive misogynists. It’s cool, really, I don’t need to be reeducated. I’ll even let you play the role of misogynist, and I’ll be the victim, and you can oppress deez nuts all you want.

That’s where it ended. So…

What the hell is going on here?

I don’t think that I need to go into detail about what is going on here. There are plenty people who have done that very well already. For example, Dr. Jordan B. Peterson in this brilliant snippet from the most popular podcast in the world. The general point I want to make is that we are in a strange place where people like Jessica are multiplying exponentially by the semester, thanks to politically correct ideology infecting universities, business administrations, legislature, and now even Tinder (as if Tinder doesn’t already have enough spam)! This is the time for talented and capable people, mostly men, to stop ceding power to the people who live in those boxes; they’re wrong, and they’ve snuck their way into power without truly earning it. To stand up for truth is to stand up for yourself. However painful that may be now, it is absolutely necessary for the survival of our species. After all, if we were all angry, 35-year-old feminist virgins, of course humanity would end.

Since we aren’t all like Jessica, one day we will be without these people completely. Let’s give them what they want: spare their feelings, thus depriving them of the open, truth-seeking dialogue that would mold them into stronger moral beings and free them from the narrow and suffocating constraints of the feminist ideology. Since they aren’t open to that sort of thing, they will eventually self-extinguish under their childless philosophy and rot in the miserable hell that they’ve created for themselves.

The False-Dilemma of the Nature vs. Nurture Debate

June 16, 2016June 14, 2017 Britton William FrostLeave a comment

Before I begin, allow me to explain what I mean by false dilemma. A false dilemma is an error in reasoning whereby one falsely assumes that the truth of a matter is limited to one of two (or a select few) explanations. For example, the American presidential election. For another example, have you ever been stumped by a question on multiple choice test because you saw more than one possible correct answer (or no correct answers all)? — perhaps you got frustrated because you felt that the test was unfairly trying to trick you? Well, you were probably right. This may have been an instance of your ability to recognize the false dilemma fallacy. Sometimes there are indeed any number of correct answers given any number of circumstances. There is often simply not enough information provided in the question for one choice to clearly stick out as correct. This might lead you to question the test in a broader sense. What is the purpose of this (presidential election, or) test? What is it trying to measure or prove? Without getting into that answer in too much detail (as this is not a post about the philosophical state of academic testing), I can say such tests aren’t really concerned with truth and meaning as they are about the specific program they support. That program may or may not have the best interests of the people in mind, and it may or may not be directly governed by the amount of money it can produce in a relatively short period of time. Anyway, that’s another discussion.

In a previous post entitled The Slate, the Chalk, and the Eraser, I compared a child’s mind to a slate, and I argued that as long as we write on it with chalk by teaching him how to think (rather than a permanent marker/what to think), then he will be able to erase those markings to make way for better and more situation-relevant ones in the future, once he develops the ability to make conscious judgments. This is an example that you may have heard before, and it can be useful, but by some interpretations, it may seem to rest on a false presupposition. Such an interpretation may raise the “nature-nurture” question that is so common in circles of science and philosophy. One might argue that if a child’s mind is truly analogous to a slate in the way I have put forth, then I should commit myself to the “nurture” side of that debate. That was not my intention. In fact, that debate, in its most common form, presents a false dilemma, so I can only commit to both or neither side depending on what is meant by ‘nature’ and ‘nurture’. The conventional definitions of these terms are limited in that they create a spectrum on which to make truth-value judgments about objects, experiences, phenomena, etc. We commit to one end of the spectrum or the other, and we take that position as true and the other as illusory. This is similar to the subject-object distinction I described in an earlier post. Perhaps comically, even the most radical (and supposedly-yet-not-so-contrary) ends of scientific and religious belief systems sometimes agree one which side to commit to, albeit for different reasons. That particular conflict, however, is usually caused by a semantic problem. The terms ‘nature’ and ‘nurture’ obviously mean very different things for radical mechanistic scientists and evangelical Christians.

Please keep in mind throughout that I am not criticizing science or religion in general, so I am not out to offend anyone. I am merely criticizing radical misinterpretations of each. Consequently, if you’re an idiot, you will probably misinterpret and get offended by this post as well.

Taking this description a step further, false dilemma can be committed to any number of degrees. The degree to which it is committed is determined by at least two factors: the number of possible options one is considering and the level of complexity at which one is analyzing the problem. Any matter we might deal with can be organized conceptually into a pyramid hierarchy where the theoretical categorical ideal is at the top, and the further one goes down the pyramid, the more manageable but trivial the matters become. As a rule of thumb, the fewest options (one or two) and the lowest level of analysis (bottom of the pyramid) should give rise to the highest probability of a logical error because the bottom level of analysis has the highest number of factors to consider, and those factors culminate up the pyramid toward the categorical ideal. Fortunately, committing an error at the lowest levels of analysis usually involves a harmless and easily-correctable confusion of facts. Committing the error at higher levels of analysis are more ontological in nature (as the categorical ideals are per se) and can have catastrophic consequences. All sciences and religions structure their methods and beliefs into such pyramid hierarchies, as do we individually. They start with a categorical ideal as their assumption (e.g. materialism for some science; the existence of God for some religion), and they work down from there. However, neither religion nor science are meant to be top-down processes like philosophy (which is likely the only top-down discipline that exists). They’re meant to be bottom-up processes. For science, everything starts with the data, and the more data that is compiled and organized, the more likely we are able to draw conclusions and make those conclusions useful (in order to help people, one would hope). For religion, everything starts with the individual. Live a moral and just life, act kindly toward others, and you will be rewarded through fulfillment (heaven for western religions, self-actualization for eastern religions). These can both be good things (and even reconcilable) if we go about them in the right way. What are the consequences, however, if we go about them radically (which is to say blindly)? In short, for radical belief in a self-righteous God, it is war, and therefore the loss of potentially millions of lives. In short, for radical materialism, it is corruption in politics, education, and the pharmaceutical industry, the elimination of health and economic equality, and the potential downfall of western civilization as we know it. That’s another discussion, though.

For the nature-nurture debate, the false dilemma is the consequence of (but is not limited to) confusion about what constitutes nature and nurture to begin with, and even most people who subscribe to the very same schools of thought have very different definitions of each. First, in the conventional form of this debate, what do people mean by ‘nature’? Biology, as far as I can tell, and nothing more. We each inherit an innate “code” of programmed genetic traits passed down from our parents, and they from theirs, and so on. This code determines our physiology and governs our behavior and interaction with the outside world. Our actions are reactive and governed by our brain-computer, and free will is consequently an illusion. What is meant by ‘nurture’ on the other hand? Our experienced environment, and nothing more. Regardless of our chemical makeup, how we are raised will determine our future. There is no variation in genetics that could make once person significantly different from another if raised in identical fashion by the same parents, in the same time and place. We have no control over the objective environment we experience, so free will still seems to be illusory.

These positions seem equally shortsighted, and therefore, this problem transcends semantics. Neither accounts for the gray in the matter — that reality, whatever that is, does not follow rules such as definitions and mathematical principles. These are conceptions of our own collectively-subjective realities which make it easier for us to explain phenomena which are otherwise unfathomable. On this note, we could potentially consider both nature and nurture phenomenal. That is an objective point on the matter. The first subjective problem is that both positions imply that we don’t have free will. Sure, there are unconscious habits of ancient origins that drive our conscious behavior (e.g. consumption, survival, and reproduction), but there other more complex structures that these positions don’t account for (e.g. hierarchical structures of dominance, beliefs, and abstract behavior such as artistic production), and those are infinitely variable from person to person and from group to group. This comes back to the point I just made about phenomenal reality and the conceptions we follow in order to explain them as if they are somehow out there in the objective world that we are not part of.

Not to mention, we all take differently to the idea that free will might not exist. Religious people are often deeply offended by this idea whereas many scientists (theoretical physicists in particular) claim to be humbled by it. Both reactions, I would argue, are disgustingly self-righteous and are the direct consequence, not of truly understanding the concept of free will per se, but of whether or not free will simply fits into his or her preconstructed hierarchical structure of beliefs. One should see clearly, on that note, why a materialist must reject free will on principle alone, and a radical christian must accept it on principle alone. Regardless of the prospect that the religious person has a right to be offended in this case, and that it is contradictory of the scientist to commit to a subjective ontological opinion when that very opinion does not permit one to have an opinion to begin with (nor can it be supported with any sufficient amount of “scientific” evidence whatsoever), the point here transcends the matter of free will itself: that rejecting or accepting anything on principle alone is absurd. This calls into question matters of collective ideological influence. There is power in numbers, and that power is used for evil every bit as often as it is used for good. When individuals, however, break free from those ideologies, they realize how foolish it is to be sheep and to believe in anything to the extent that it harms anyone in any way (physiologically, financially, emotionally, etc.). The scary part about this is that literally any program might trap us in this way (ideologically), and blind us from the potentially-innate moral principles that underlie many of our actions. On that note, we are all collectively very much the same when we subscribe to a program, and we are all part of some program. We are individually very different, however, because we each have the potential to arrive at this realization through unique means. We each have a psychological structure that makes up our personality. It is undeniably innate to an extent, yet only partially biological. This reveals the immeasurable value in developing the one’s intrapersonal intelligence through introspection and careful evaluation of one’s own thoughts, feelings, perceptions, and desires.

Furthermore, conventional nature-nurture positions are polarities on a spectrum that doesn’t really exist. If we had clearer definitions of each, perhaps the debate would not present a false dilemma. We should reconstruct those definitions to be inclusive of phenomena — think of these terms as categories for ranges of processes rather than singular processes themselves. If we think of these terms as being on a spectrum, we are led to ask the impossible question of where the boundary is between them. If we think of them as categories, we are forced to embrace the reality that most, if not all, processes can fall into either category given a certain set of circumstances, and thus, those categories become virtually indistinguishable. E.g. in the case of inherited skills: practice makes perfect, yet natural talent seems so strongly to exist. If the truth-value-based spectrum between nature and nurture were a real thing, then neither position would be able to account for both nurtured ability and natural talent; it would simply be either/or. This is a consequence of the false dilemma. It leads us to believe that this gray matter is black and white. If we one is decent at learning anything, he/she knows that there is only gray in everything.

But is there? I hope I have explained to some conceivable extent why scientific and metaphysical matters should not be structured into a polar truth-spectrum, and why any attempt to do so would likely present a false dilemma. However, it seems more reasonable to apply spectrum structures to value theory matters such as aesthetics, ethics, and even other personal motivators such as love. This, I will explain further in a later post.

Collective Subjectivity = Reality :: The Utility of Phenomenological Thought

April 12, 2016April 15, 2016 Britton William FrostLeave a comment

In my last post, I explained the differences between and the proper uses of the terms ‘subjective’ and ‘objective’. To recap, these terms do not describe the positions from which one perceives. Of course, everyone perceives subjectively, and objects don’t perceive at all. Therefore, the subject/object spectrum is not a spectrum on which one may judge a matter’s truth-value. The spectrum simply describes the nature of the matter at hand — subjective means “of a subject” and objective means “of an object”. Having said that, how can we define truth more broadly? What determines it?

I think that we can, in many conceivable instances, equate truth with reality. This is based on one of two popular definitions of reality. The first, more popular definition in which we cannot equate truth and reality, and the one I reject, is that of objective, Newtonian-scientific reality. This holds that there are mathematical laws and principles out there in the universe, already discovered or waiting to be discovered, which the forces of nature can be reduced to. Proponents of this view hold “rationality”, in all of its vagueness, as the singular Platonic ideal which dictates what is true, real, and meaningful. It follows from this that mechanistic science holds the key to all knowledge. The problem here is that mechanistic science (not all science) is founded in the metaphysical belief in materialism. Materialism suggests that all reality is comprised of quantifiable matter and energy. Humans, and all living things, are “lumbering robots”, as Richard Dawkins claims. Consciousness, ethics, morality, spirituality, and anything else without a known material basis is subjective in nature and thus superstitious, irrational, and not real. As I have already explained, this worldview rests on a straw-man distinction between what constitutes subjective and objective, for it assumes that this distinction creates a spectrum on which to judge a matter’s truth-value (the more objective, the more true).

Remaining consistent with how I have distinguished subjective and objective is the second, less popular, and in my view, much more useful way of defining truth and reality: what is real is what affords us action and drives us toward a goal. The definition is as simple as that, but its implications have a tremendous amount of depth rooted in the unknown. Instead of holding one Platonic ideal (like rationality) as the key to all truth, there are an infinite number of ideals that humans conceptualize, both individually and collectively, in order to achieve their ends. Therefore, this view affords relevance to a wide range of perspectives even if the nature of the objects being perceived is unknown. The rationalist view, by contrast, is limited to the assumption that the nature of everything has already been determined to fit into one of two metaphysical categories: objective reality or subjective delusion. (This Newtonian theory of reality I have just explained, by the way, is a long-winded way of defining ‘scientism’, a term I often use in my posts.)

Nature doesn’t obey laws; humans do, so we tend to compartmentalize everything else in that way because that makes it easier for us to explain what we want to know and explain-away anything we don’t want to know. What we don’t want to know is what we are afraid of, and as it turns out, what we are afraid of is the unknown. So, when anomalies, whether personal or scientific, that don’t fit the already-established laws arise, a Newtonian thinker will categorize it as illusory in order to explain it away. This doesn’t work because even we humans have a propensity to break the laws that we create for ourselves, and this can be a very productive thing. The degrees to which this is the case depends on our individual psychological makeups. People who are high in the Big-5 personality trait conscientiousness, for example, tend to obey rules because of their innate need for outward structure and order. Those who are low in that trait are more likely to break rules, especially if they are also low in agreeableness which measures one’s tendency to compromise and achieve harmony in social situations. Openness, on the other hand, the trait correlated with intellect and creativity, allows one to see beyond the rules and break them for the right reasons — when they are holding one back from progress, for example. These are just three of five broad personality traits that have an abundance of scientific research to potentially confirm their realness and usefulness, even as a rationalist/Newtonian might perceive them. However, the tendency of someone to break rules as a result of their psychological makeup does not only apply to political laws. We also create collective social rules among groups of friends and unconscious conceptual rules for ourselves in order to more easily understand our environment, and those systems satisfy the same basic human needs and take the same hierarchical forms as political order does, and they serve purposes that contrast only in terms of their widespread-ness.

Regardless of our individual psychologies, there are commonalities that all humans share in terms of which types of goals we have and which types of things drive us toward or away from action. Those things are, therefore, collectively subjective across humanity and are what I would like to propose the most universally real and true things (insofar as anything can be universally real or true at all). This leads me to elaborate further on this goal-oriented view of reality.

Since I used Newton as a scientific lens through which to understand the rationalist theory of reality, I will do the same thing to explain the goal-based theory that I am proposing, but this time using Darwin. Philosophically speaking, Darwin did not commit himself to his theories in the same law-sense that Newton did his. In fact, many of Darwin’s ideas have recently been found to be rooted in psychology rather than in hard mechanistic biology. His main principle can be summed up with this: nature selects, and we make choices, based on what we judge to be most likely to allow us to survive and reproduce. That is all. Everything else is just detailed justification which may or may not be true or relevant. In fact, Darwin left open the possibility that the details of his evolutionary theory not only could be wrong, but that they probably were, and he was very serious about that. To take all of those details literally leads one into the same logical trap that the “skeptics/ new atheists” fall into when they obsess over the details of the Bible — they oversimplify and misrepresent its meaning, and therefore overlook the broader, most important points that exist. These are straw-man arguments, and they demonstrate a persistent, juvenile lack and rejection of intellect.

The reason Darwin’s main evolutionary principle is psychological is because it is consistent with Carl Jung’s idea of the archetype. An archetype is any ancient, unconscious pattern of behavior common among groups or the entirety of the human population and their ancestors. The need for all living beings, not only humans, to survive and reproduce, is undoubtedly real. It is something we understand so little, yet it drives an inconceivably wide range of behaviors, most of which are taken for granted to the extent that they are unconscious (e.g. sex-drive is causally related to the desire to reproduce). It is not only in the natural world that humans would have to desperately fight for their life against other species, but even among ourselves in the civilized world have there been instances of radical attempts to wipe out masses of people because one group saw another group’s ideologies as threatening to their own survival and prosperity (e.g. both Hitler and Stalin led such endeavors in the 20th century).

Perhaps, instead, if we equate truth with this archetypal, goal-oriented conception of reality, then we can come to a reasonable conclusion about what constitutes truth: that which affords and drives us to action. That is to say that (capital-T) Truth, in the idealistic, rationalist sense, probably does not exist, and if it does, our five senses will never have the capacity to understand it. The best we can achieve and conceive is that which is true-enough. For what? For us to achieve our goals: survive, reproduce, and make ends meet, and if we are very sophisticated and open, to also introspect, to be honest with ourselves and others, and to live a moral and just life.

Who Has Midlife Crises and Why

January 11, 2016January 28, 2016 Britton William FrostLeave a comment

Psychologist Carl Jung spoke of a process called ‘individuation’ whereby one gains an elevated degree of self-awareness and is therefore able to take crucial steps toward cultivating his ideal personality (i.e. ‘self actualization’ in Maslownian terms). In layman’s terms, this process is called a ‘midlife crisis’. My proposal is that this is a period of growth that everyone experiences, and the sooner it happens, the easier it is to overcome.

According to social convention and many professional circles of psychology, a midlife crisis is considered a bad thing. For example, a psychiatrist named Sue may claim to have seen this instance many times before. Sue describes it empirically as stress at work and in the family that has accumulated over time, and then it was suddenly unleashed in different forms. This places the blame on the individual for not communicating his inner thoughts and feelings as they arose, so Sue will offer her therapy services to fix the problem by teaching better communication.

A neurotherapist named Ben might also claim to have seen this many times before, but he will take a more materialist approach. Ben will confine the problem to the brain by assuming that something simply went wrong with his neural functioning, and that the matter is beyond his control. He might suggest that the only solution is to undergo neurotherapy in his clinic to realign normal neural pathways in the frontal lobe of the brain.

Both the Sue and Ben, as well as most people in general, see this crisis as a problem that needs to be fixed, and that the only way to do that is via the specific methods in which they have been trained. “I understand. Let me handle it. You can trust me.” is what they will tell their potential patient. Given their wall of shiny degrees in there cozy, inviting office, it is difficult to turn down their offer no matter the cost, as long as they can convince you that you need it.

More likely than not, both Sue and Ben are acting in their own self interests first. They are business people as well as medical professionals. Indeed, the term ‘crisis’ itself carries a derogatory tone, and the professionals have learned to capitalize on that. Their outward warmth, their technical language, their comfortable offices, their alleged understanding the situation, etc. are tactics that they use to keep their business running. That is not to say that their practices are completely useless, but rather, that either service will likely have more or less the same effect for the very same condition because neither comes close to attacking the root of the issue. In fact, they unknowingly focus on fixing the same exact thing (outward communication of inward feelings) since language expressions are actually channeled through the frontal lobe of the brain!

Meet my friend Jay. Jay is 38 years old, and he is an officer in the military. To this point, Jay has led a respectable life of service and duty. He is a devout Christian, goes to church every Sunday, and does community service with his church. He worked hard in high school and in Boy Scouts; he graduated and became an Eagle Scout; he went to college, worked hard, graduated, joined the military as a lieutenant, worked hard, got married, worked hard, had two kids, and then he continued to work hard to maintain that for the years following. Jay is a doer: Make a decision, work hard at it, and you will lead a successful life.

Jay never really questioned the position he was in, and things seemed to be going great, but then, seemingly out of nowhere, he began to have what is commonly known as a midlife crisis. He became a bit depressed and self-conflicted. His temper shortened, and he frequently had emotional outbursts at his wife and kids. With some reluctance, he finally agreed to grant his wife’s request and seek help. He began going to Sue, the psychiatrist, both alone and with his wife. Things seemed to improve for one or two days following each session, but then he would revert back to his ordinary behavior. Sue’s methods weren’t really working for Jay. He got impatient and started to believe that the process was being prolonged, and that he was spending more money than he needed to.

Jay began to seek other forms of help, and then he discovered Ben’s neurotherapy practice. Upon first meeting Ben, he felt a bit more confident moving forward. Ben explained, using much technical jargon, how important the brain is in processing information and making decisions. Though the claim that the brain is important is true, indeed it is necessary, he went on to convince Jay further that his methods were “more scientific” than traditional therapy because they are “backed by modern neuroscientific research”. Jay became convinced that neurotherapy was the answer, and he began treatment. After a few months, however, as Jay’s optimism wore off, so did his patience; his behavior took the same turn that it did before and after psychiatric therapy. He began to feel misled into thinking that these therapists were offering a sure-fire, algorithmic solution that was actually, in some sense, a scam. It turns out that he was right.

The absolute root of a “crisis” is unknown to Sue and Ben because it is, in the conventional sense, unknowable. A crucial part of it deals with knowledge that does not likely have its foundations in the material world, nor is it solvable by simply making a few practical, sure-fire adjustments in one’s everyday life. Therefore, it should come as no surprise that most people like Jay have so much trouble wrapping their minds around something that is different in nature from their materialism-based work and education and their practical, habit-based personal lives, especially when the people who they put their trust and money in are misleading them. It is difficult for them to realize that there is more to themselves than their brains, bodies, and the feedback they gather from the external social and material world. This was exactly Jay’s predicament. He wanted to put his trust into a system to manage his life from the outside-in, but nothing was working. He was forced to turn inward and deal with it himself.

There is a continuous process of personality development in everyone, and without its sufficient maturation, one simply cannot optimally handle the stresses of life. Understanding a midlife crisis, or any crisis for that matter, and taking steps to solve it is a personal journey. It requires one to discover, embrace, and cultivate the auxiliary side of the personality in conjunction with the continuing development of the dominant side. What I am alluding to is certainly not to have solved this puzzle for everyone, necessarily, but rather that it is each person’s job to solve their own puzzle for themselves. There is indeed a highly-effective model one can keep in mind to better understand the self and its place in the world: the cognitive functions as described by Carl Jung.

Immediately, one might question this method. Good. You should, but don’t question it without knowing anything about it, or at least in a way that presupposes bias. It is a continuously developing theory outside of institutional psychology. The reason for this is simply that it does not seem to fit the existing ideology of institutional science on a broader scale: materialism – all reality in the universe is founded on and comprised of quantifiable matter and energy. I have explained in several previous posts, just as well as several professional scientists and philosophers have explained in recent years, why science must move past the materialist worldview in order to progress, no matter the cost. That is not up for debate, so I will prevent any further discussion on the matter by saying this: To dismiss Jungian psychology on the basis of their being “no evidence” for it presupposes that the only evidence is the type that materialism relies on. This is circular reasoning. There in fact has been no materialist attempt to disprove it to begin with. In other words, to stick to such an unsupported principle is to assume it is “guilty until proven innocent”, as in wrong-until-proven-by-materialism. The premise for my proposal here is about people. All people are unique, but there are baseline psychological tendencies by which we operate. This is, as we should all agree, indeed obvious upon any amount of close observation of one’s social environment. That, I will submit, is in itself a form of evidence worthy of a discussion. Having said that…

Each person’s dominant cognitive function, according to Jung, is either introverted or extroverted, and either a mode of judgment or perception. There are two ways of making judgments (thinking and feeling) and two modes of perception (sensing and intuiting). If one’s dominant function is inwardly perceptive, say, introverted intuiting (Ni), then his auxiliary (secondary) function will be an outward mode of judgment, either extroverted thinking or feeling (Te/Fe), to balance out the dominant function.

Of course, everyone necessarily has the capacity to both perceive and make judgments, to extrovert output and introvert input, to think and feel, to sense and intuit; we otherwise would not be able to survive in any social or professional setting. We all do all of those things to varying degrees, indeed. One of those functions, however, is naturally dominant. It is our own personal “standard operating procedure” under normal conditions. When we are confronted with a crisis, we are forced to operate with more depth; i.e. we must work harder do deal with the death of a loved-one than to decide what to wear to go to church, obviously. This does not mean we abide by our SOP more closely than usual. In fact, it implies the opposite: that we must be more flexible about our dominant function. We need balance between our most dominant modes of perception and judgment in order optimally deal with stressful situations. The auxiliary function is what we all struggle with cultivating at some point in our young adulthood to middle-aged lives. It is the one that is more repressed, but it is necessary to use in support of our dominant function if we are to deal with crises healthily.

Whether one is introverted or extroverted in general depends on whether his dominant function is introverted or extroverted. An introvert will likely develop his extroverted auxiliary function earlier in life than an extrovert will develop his introverted auxiliary function because, especially in extroverted-dominated western societies like the United States, functioning in an extroverted fashion is forced upon introverts. Extroverts more easily fit in right from the start, but they have personal crises later in life.

Jay, for example, is Te (extroverted thinking) dominant, which means he is an extrovert with left-brained thinking tendencies. He is outgoing, decisive, and abides by cold, hard, logical systems (e.g. mathematics, law, protocol, etc.) to make judgments about reality. This is very useful in his military environment which values this type of rule-based reasoning very highly. He has a wide circle of social and professional connections and makes a good living. From the outside-looking-in, he is viewed as a success by his peers; the American dream is very Te-focused, and Te-dominants (and Fe) are the most likely to buy into it. However, on a more personal level, as he is learning in his midlife, he is only outwardly, not inwardly, organized. An introverted thinking-dominant (Ti) personality, by contrast, will have a well-structured, internal set of logical rules and principles, but to other people, he may seem outwardly messy and disorganized because he dismisses conventional rules.

For his entire life to this point, Jay has identified himself based on the rules that he followed (by his commanding officer at work, by the Bible in his moral decisions, and by his wife at home). He lived the first half of his life constantly focused on planning for the future and managing himself in an outward fashion. He was accustomed to getting things done – acting now and thinking later. Now that things have settled down, there is no more planning to be done. What is he to do?

The answer is: Don’t do anything. Think. Process. Reflect. Jay’s most obvious problem is that he was not able to turn inward and think independently, apart from the rules set before him. He had been so busy living up to standards external to himself, he had never even considered himself to be a conscious, independent, introspective being. In fact, he was afraid to because he naively associated introspection with feelings, and feelings with weakness. That, after all, is the popular opinion in American culture.

Jay’s midlife crisis is common among all left-brained judging (Te or Fe dominant) personalities, who encompass about half of the American population according to psychologist David Keirsey who was a leader in modernizing Jung’s principles in the 70s and 80s. This process manifests itself in different ways and at different times.

First thing’s first: we need to change our terminology. This crisis is not really a “crisis” at all, in fact; it is a period of growth whereby the extrovert discovers the introverted side of his or her personality, or the introvert attempts to align his internal rules with outer reality. Jay’s dominant function, as I have mentioned, is called extroverted thinking. It is a way of making judgments: being quickly decisive and taking impartial action based on established rules. What he lacks is a cultivated ability to inwardly process the information that he is acting on. That function is a mode of perception. Jay’s perceiving function, once cultivated, will act as the support for his decision-making, and will improve that process to a huge degree. The perceiving function specific for Jay is called introverted sensing (Si). This function collects data based on personal experience, traditions, and principles for the sake of themselves. His personality suits the military and other managerial positions perfectly. When his auxiliary Si is underdeveloped, he follows the rules and doesn’t question them, while almost entirely neglecting his own interests.

What it means for Jay to develop his auxiliary Si function is to improve the way he collects and interprets data and flexibly adapts his existing principles to the constantly-changing environment. This is an internal process. It will improve the way he perceives himself in relation to the data as well as the way he perceives the data itself. He will use this introverted Si perception in conjunction with his dominant Te judgment to make well-rounded decisions.

I used Jay as an example because he possesses the most common type of Jungian personality construction among men in the United States (ESTJ according to Myers-Briggs). The most common type for females (ESFJ) is very similar (Fe/Si dominant/auxiliary instead of Te/Si). If you don’t relate to Jay or his Fe counterpart, that is fine. There are 14 other forms of cognitive functioning, according to Jung. And that is not to take anything away from the individuals within each of those categories. As with anything, there is an immeasurably wider variety of uniqueness among individuals within each group than there are generalized differences among the groups themselves. Having said that, Jungian cognitive typology is not more than a guideline, albeit a very effective one, to keep in mind as one deals with the struggles of life. At the same time, however, don’t blame anyone other than yourself if you reject the system out of principle alone amid a personal crisis.

Cheers!

“Ideology and the Third Realm” – What is Philosophy?

September 1, 2015October 21, 2015 Britton William Frost2 Comments

In Dr. Alva Noë’s book Varieties of Presence, many important aspects of perception are discussed. He makes a convincing case that we achieve contact with the world through skill-based action. Our understanding of a new experience is a collective recurrence, both conscious and unconscious, of past experiences. It is a dense work that deserves the attention of other contemporaries who concern themselves with matters in cognitive science and philosophy of mind. Perhaps I will do a full review of this book at a later date, but for now I would like to focus on a matter addressed in the final chapter entitled “Ideology and the Third Realm” which takes an important departure from the philosophy of consciousness and neuroscience.

What this chapter does is something that every philosopher should do periodically: broadly revisits the fundamental importance of philosophy as it relates to the context of his work. I will be a bit more general than that since I am not “professional” philosopher. The role that philosophy plays in the world seems to constantly be changing. But is it? Perhaps it is only the popular understanding of what philosophy is that changes. I think that is, in part, the case, but it has more to do with the uses of philosophy. Some of those uses have remained constant since the beginning of recorded thought while others change by the minute. For this reason, it is impossible to pin down. But one need not pin it down. Philosophy exists to be used, and it is set of skills that will hopefully never become extinct. There is no dictionary definition that can sufficiently explain it, much less emphasize the field’s vital presence. I will give a general overview of the chapter but mainly share my thoughts about what philosophy is and why it is not only relevant, but necessary. Before I continue, I should define an important term which will be mentioned several times in this piece.

Q.E.D. (Latin) quod erat demonstrandum – meaning “which had to be proven”

Many people, in and out of academia, naively think that philosophy deals with questions that warrant a Q.E.D. response. When you take a philosophy course, you often have to write at least one argumentative essay where you choose a position of a philosopher who you have read, you attempt to prove him wrong, and then you attempt to formulate a complete view of your own by supporting evidence. This way of “doing philosophy” is popular in undergraduate, base-level courses. It helps you to develop reasoning skills that can be applied anywhere. This is important, no doubt, but this is not where philosophy ends. Why? First, writing is not even necessary for “doing philosophy”. The only thing that is necessary, I would argue, is thinking. Thinking must be assisted by reasoning, but this is only the start.

This does not imply that we should identify the philosopher as one who locks himself up in his ivory tower and speculates of a deluded, idealized world. To philosophize well, one must also be able to communicate his ideas in some way, and that will involve language, whether spoken or written. This is one reason philosophy courses are difficult: one must already have a certain level of reading, writing, and speaking proficiency to succeed. The full title of the final chapter of Noë’s book is “Ideology and the Third Realm (Or, a Short Essay on Knowing How to Philosophize)”. Since language is such a crucial part of this issue, I will begin by taking a language-based example from that chapter:

‘The King’s carriage is drawn by four horses’ is a statement about what?

a) the carriage; b) the horses; c) the concept it asserts; d) other

Immediately, one might think that the answer is ‘a) the carriage’. This seems completely logical, given how most of us understand language. ‘Carriage’ is the subject of the sentence, so any terms that follow should (theoretically) describe it. It is certainly not ‘b) the horses’ because that is the object receiving the action, and nor can the answer be ‘c) the concept it asserts’ because nine out of ten people in the room don’t know what the hell that means. Right? Good. It’s settled.

Gottlob Frege had other ideas. He thought that a statement about numbers is a statement about a concept. When we attempt to answer the question about the subject matter of the “king’s carriage” statement, we are speaking in conceptual terms. We are not using the statement to assert anything. So, the answer must be ‘c’. He gives more reasons for this, of course, and he makes us realize that there is a sense in which we become confused about what we mean when we say ‘The king’s carriage is drawn by four horses’. However, despite the piercing quality of Frege’s argument, we have a much stronger sense that we are unconvinced by his theory of language.

The problem with Frege’s claim, for most of us, seems to be that he had a preconception of the meaning of the statement ‘the king’s carriage is drawn by four horses’ before he was even asked the question. He had already established that any statement about a number, without exception, is a statement about a concept, so he was able to answer the question without thinking. The problem with our rejection of his claim is that we are doing exactly the same thing. We also answered without thinking. We held the preconception that every sentence is about its subject. This preconception is guided by the larger logical construction by which we understand language, and it is certainly no more correct than Frege’s view simply because nine out of ten people in the room agree that it is (that would be to commit ad populum). We take our theory of language for granted, and perhaps Frege takes his for granted too. There seems to be no Q.E.D. conclusion here. What we are all doing, if we become inflexible, if we stick to our answer to the question without sufficient evidence to support it, is committing what I call the ideological fallacy.

However, subscribing to ideologies is not always a fallacious thing. It is only when the ideology is applied in a dogmatic way that it becomes wrong. When an evangelical christian lives by Jesus’ principle, “love your enemies”, that can have very positive effects. It may minimize conflict in the person’s life. It may allow them to stand strong in the face of racial adversity. It may allow them to accept people more openly, and very often the favor will be returned. However, the favor is not always returned if the christian is careless and thoughtless. Despite his belief that he loves his enemies, participating in radical evangelical activism would invade on others and create more conflict, leaving his conception of “love” to be questioned. It takes Christianity out of context and misapplies it to the world in a negatively ideological way. There is nothing about the beliefs in themselves that are illogical, destructive, or even wrong. It is in how they are used will determine that. I will use another example. Evolutionary biology can study preserved skeletons of million-year-old homo erectus figures and learn about how we sapiens evolved three stages of evolution later. This could contribute to our understanding of how humans will continue to evolve (or devolve). However, evolutionary biology can only contribute a small piece to the puzzle of predicting the future of humankind. It needs influence from many other fields to even begin to solve any of its own problems. So, when Richard Dawkins uses the broad concept of evolution to attempt to disprove creationism in any one of its countless forms, he is taking his work out of context and applying it in a radical, dogmatic, negatively ideological way. There is nothing about evolutionary biology, as a field, that is wrong. It is a highly-useful method of inquiry. But there is still plenty we do not know about how humans have evolved. We generally just accept that they did with the minimal evidence that we have just as the evangelical accepts his own conception of loving his enemies based solely on Jesus’ teachings. In this case, both parties look equally silly.

Of course, the example above presents two extreme cases. Although we answer this “king’s carriage” question one way, Frege answers it in another, and we seem to have to agree to disagree, there is still a sense in which both sides think the issue is objective in nature and that it deserves further discussion. In order to have this discussion in a logical, respectful, open manner, we must become philosophers, and one may not need to go school to achieve this. Alva Noë wonders how we might categorize our dealing with the “king’s carriage” question. It is not in the realm of the material (e.g. biology), nor is it in the realm of belief (e.g. religion). It seems to be within some third realm. Noë begins to explain with this quote:

The point is not that Frege or we are entitled to be indifferent to what people say or would say in answer to such a questionnaire. The point is that whatever people say could be at most the beginning of our conversation, not its end; it would be the opportunity for philosophy, not the determination of the solution of a philosophical problem. (Noë, 173)

“at most…“, Noë says “(what other people say is) the beginning of our conversation… the opportunity for philosophy…” This is another reason philosophy is so difficult! At the very most, when our view stands in opposition to another, we may only have the opportunity to do philosophy. We rarely get there. When we do get there, two or more people are concerning themselves with the third realm of a problem. What is the third realm? It is the realm of possibilities with minimal influence from ideologies. It is abstractly objective yet, as I will explain later, not in the realm of matters Q.E.D.

Where is this third realm? Well, ‘where’ is the wrong question. Bertrand Russell once said of philosophy that it is “in the no-man’s land between science and religion” because it always seems to be under scrutiny from both sides. Perhaps, in some cases, this is correct. It can serve as a mediator between two extremes, but, on the surface, this only explains one of unlimited applications of philosophy.

Upon first reading or hearing Russell’s quote, one might be inclined to place philosophy in between science and religion because it deals with reason over belief (like science) and thought without quantifiable experimentation (like religion). This would be a shallow interpretation that lacks crucial insight. Russell was perhaps a bit too concise for the average interpreter. He did not mean, as I understand him, that philosophy is inside the space between science and religion. It has deeper implications which resonate with those of Noë (despite the fact that Russell was a logical positivist, and Noë is a phenomenologist, so they would probably have a duel for other reasons). Explaining philosophy has nothing to do with where we should fit it in relation to other fields. It has to do with how we can apply its skills, and in that way it is most unique. Those skills are skills of thought. Developing those skills first requires one to look inward, rid himself of bias, and then turn outward to consider all possibilities. This is still only the beginning. Once we achieve this skill of thought, what do we do with it? We continue to practice and improve it. How? The answer is simple, but the application seems, in some cases, impossible. We communicate.

We share our ideas with others who have, to some degree, developed the skill of clear thinking. Of course, communication, whether written, oral, or otherwise, is a practical skill in itself that will be developed naturally, mostly prior to but also simultaneously, alongside the skill of thinking. We tend to adapt our ability to communicate only to the situational extents that we need them, and that can be limiting. When doing philosophy, anyone can participate, but only to the extent that they can think clearly. Philosophy tests those limits, which is why both science and religion so often scrutinize it. Though they deal with subject matter that seems contradictory, (mechanistic) science and religion do have one general thing in common: dogmatic ideology. Philosophy, on the other hand, is perhaps the only field that dedicates the elimination of dogmatism as one of its primary goals.

Doing philosophy is not only about increasing the degree to which people can think, but about being open to different forms of thought as well. What is fortunate in this regard is that each person in the conversation, if one is to find himself in such a conversation, has probably achieved their skill of thought through different means. For example:

There may be one who developed his thinking through philosophy itself, who rigorously studied informal logic to learn how not to commit errors in reasoning. He also may be able to contribute history of thought to the conversation and explain why certain schools of thought are obsolete in academic philosophy. There might also be a more scientifically-minded person who, in a graduate school lab, performed the same experiment under the same conditions hundreds of times, but got variable results. He questioned why this was happening (if the laws of physics are supposed to be constant), so he turned his research to the inconsistencies and realized that uncertainty transcends mathematical equations. He is now able to think more broadly about his work. There might also be a Buddhist in the group who practices intensive meditation. He can turn off influence from his sensory world and walk on hot coals without getting burned, or he can submerge himself into freezing-cold water without catching hypothermia. He is able to clear his mind from all unnecessary matter. Each person achieves the same thing – to think clearly, skeptically, critically – through different means. They each learn from one another and gain a broad range of insights.

Also, and perhaps most importantly, each person in the conversation should be genuinely interested in learning new perspectives in order to improve their own points of view. There is a sense in which someone may have achieved access to the third realm of conversation to a lesser degree than the others, and at a deeper point in the discussion, he gets flustered and has to back out. This is perfectly fine as long as he does back out, at least until his temper cools (if he does not back out, he will disrupt the conversation). He has pushed his boundaries of clear thinking to a level that the others have not, and that can be a very constructive or destructive thing, depending on his mindset. But it is vital that all parties directly involved maintain self-preservation throughout the conversation. If there are any unsettled nerves, it is almost certain that at least one participant is not being genuine, but rather, is too outwardly focused and is perhaps ultimately trying too hard to prove himself right or the others wrong. Although they might seem to contribute insight to the conversation, they will inevitably expose themselves as operating from within an ideology, thereby rendering themselves a nuisance. Philosophy is no activity for the pretentious or egocentric, contrary to popular belief. In fact, the absolute contrary is the case.

Do any philosophical questions warrant a Q.E.D. response? (Does philosophy ever prove anything?)

No. In case this is not already clear, there are, in a sense, no “philosophical questions”. There are only philosophical approaches to questions. Approaching the third realm of a problem requires one to be, as stated earlier, abstractly objective (or perhaps objectively abstract). There are limits to how objective one can be, no doubt, but the aim of advancing thought is to learn more and more about the world and how those in it think, so we can improve on that, both individually and collectively. It exposes dogmatism and reveals the sheer grey-ness in any concrete matter. Need I give examples as to when this might be useful? I challenge anyone to give an example of when it is not, and thereby present an opportunity for doing philosophy! This is why philosophy is so widely-applicable.

To draw an analogy – toward the end of Noë’s final chapter, he mentions Immanuel Kant’s aesthetic view that the reality of one’s response to a work of art is based in feeling – it is not contingent on his ability to explain it. Similarly, Clive Bell described a “peculiar aesthetic emotion” that must (first) be present in something for it to be considered art. It is that feeling you get when you listen to a beautiful composition, watch a film that evokes tears, or look at Picasso’s Guernica after you have heard the gruesome story behind the painting. I had experienced this aesthetic emotion many times, but it was my former professor at the University of New Orleans, Rob Stufflebeam, who, whether he intended to or not, led me to realize that all of those experiences involved the same exact emotional response. Perhaps only for those who have experienced it, it is certainly something that need not, and often cannot be explained.

Likewise, a philosophical approach to a problem is, instead of an emotional experience as with art, at its very best, an all-encompassing intellectual experience. It is not a heated argument, nor is it even a controlled debate. It is a respectful, open-ended discussion about ideas between two or more people in an intimate setting. It raises the awareness of each involved to a broad level of skepticism that, perhaps very strangely, brings with it an aura of contentment. It is obviously not the same feeling one gets with the peculiar aesthetic emotion, but it is parallel in the sense that when you are part of it, you really know. That reality seems to transcend explanation.

Final Thoughts

Alva Noë has developed this idea about perception: “The world shows up for us, but not for free. We achieve access to it through skill-based action.” It is a combination of developing our conceptual and practical skills that allows us to understand the world and live in it. Achieving access to the third realm of a question, as I would consider it, is one of those countless skills. It comes more easily for some than for others. Just as one person might naturally have ideal physiological makeup for learning how to swim (lean, broad shoulders, webbed feet, etc.), another person’s brain might seem to be better wired for clear thinking. Everyone, to some degree, with the proper amount of training, can swim. Likewise, everyone can, with practice, think clearly. The more one practices by looking inward, ridding himself of bias, and working up the courage to subject himself to critique, the more he can contribute to the conversation in his own unique way. How much one wants to participate is solely up to him, but to not participate at all is to miss out on a hugely important (and my personal favorite) part of the human experience.

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