Tag: darwin

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.