Sonntag, 15. Januar 2017
Dienstag, 10. Januar 2017
Mittwoch, 4. Januar 2017
Habermas - Introduction
Intro: Understanding Habermas
General Quote:
A central goal of Habermas, the turn away from the philosophies of consciousness:
General Quote:
" Written by 'the greatest philosopher alive', as many would put it, this volume will be particularly rewarding for specialists in Semantics and Pragmatics in the field of Linguistics and Philosophy of language, but also for those interested in less 'advertised' aspects of the philosophies of Kant, Hegel, and Juergen Habermas himself, among others." (Magda Dumitru, The University at Buffalo, SUNY)The quote is superficial and exaggerating. My students would receive a lower grade for this.
"The volume is a translation of the 1999 edition of "Wahrheit und Rechtfertigung" -- except for chapters 2 and 5, which have been replaced. "Comment: Imprecise.
A central goal of Habermas, the turn away from the philosophies of consciousness:
"The appropriation of hermeneutics and linguistic analysis convinced me then [in the 1960s] that critical social theory had to break free from the conceptual apparatus of the philosophy of consciousness flowing from Kant and Hegel. (LSS, p. xiii; italics mine)" (according to Lafont in The Linguistic Turn in Hermeneutic Philosophy)Problems with Habermas position:
"a global critique of reason, one that radicalizes the detranscendentalization inherent in the linguistic turn to the point of advocating an absolute contextualism. The insurmountability of worldviews inherent in natural languages turns any universalist position into a mere illusion, the illusion of achieving a "God's eye point of view" (as Putnam puts it). It would seem as if the linugistic turn as such lends support to a contextualist position." (Lafont 121)
Samstag, 24. Dezember 2016
Peirce - Introduction
Peirce discovered the idea of the practical:
"A certain maxim of Logic which I have called Pragmatism has recommended itself to me for diverse reasons and on sundry considerations. Having taken it as my guide for most of my thought, I find that as the years of my knowledge of it lengthen, my sense of the importance of it presses upon me more and more. If it is only true, it is certainly a wonderfully efficient instrument. It is not to philosophy only that it is applicable. I have found it of signal service in every branch of science that I have studied. My want of skill in practical affairs does not prevent me from perceiving the advantage of being well imbued with pragmatism in the conduct of life." Lecture I : Pragmatism : The Normative Sciences, CP 5.14
The applicability of a thought in every branch seems to make it valuable.
An old argument about logic.Few persons care to study logic, because everybody conceives himself to be proficient enough in the art of reasoning already.
"But I observe that this satisfaction is limited to one's own ratiocination and does not extend to that of other men."
"We come to the full possession of our power of drawing inferences the last of all our faculties, for it is not so much a natural gift as a long and difficult art." "Illustrations of the Logic of Scence" First Paper — The Fixation of Belief", in Popular Science Monthly, Vol. 12 (November 1877)
Peirce Summary of his Symbolism in the Encyclopedia: https://plato.stanford.edu/entries/peirce-semiotics/#BasSigStr
History
Micro-relational
approaches are promoted. With a warm heart we stand and use war-metaphors to express or opinions. We fight for some rights.
The built leverage might, however, not be enough for changing situations in rural areas, for changing the angry white man, for informing the under-informed and uninterested, or the falsely informed truthers. It does not change conservative Latinos who embrace their family or honest workers who only want a job that pays more than average. It does not change social structures of distribution. All or minimal ideas do not reach the sphere of self-realizing ideas.
Some warm glow feelings come back to us who tell a story of globalized, universal rights. Protection of minorities, however, is not up to some people standing up in buses fighting against the obvious idiots, but it is about forged and instituted concepts. As much as there are no causes from a sociological perspective, there are almost no micro-activities that induce change in that regards.
Maybe people should rather become active in NGO's and work on discourse abilities to find a new idea of how to unite people in meritocracies?
I held the position that there is nothing happening in philosophy right now. After 9/11 we are in a period of transition and transformation at best. The Marxist stories are told, the libertarian story is told and some communitarians decided to teach their ideas in Canada. Maybe it is the best choice to go to countries that are good in telling new stories and seeking for new ways of life.
There is no change by gentrifying our areas. There is no change by me staying here, staying connected with some friends. Moreover, standing up for those in need, as much as we should do it, does not change those in need. Minorities are very well trained in racism and hatred, they just don't have the majority to express it. I am clear on leaving and seeking something else.
Our critique of the system is absorbed in a new form of anti-establishment government, a government that claims to be against the government as much as we are against it.
The built leverage might, however, not be enough for changing situations in rural areas, for changing the angry white man, for informing the under-informed and uninterested, or the falsely informed truthers. It does not change conservative Latinos who embrace their family or honest workers who only want a job that pays more than average. It does not change social structures of distribution. All or minimal ideas do not reach the sphere of self-realizing ideas.
Some warm glow feelings come back to us who tell a story of globalized, universal rights. Protection of minorities, however, is not up to some people standing up in buses fighting against the obvious idiots, but it is about forged and instituted concepts. As much as there are no causes from a sociological perspective, there are almost no micro-activities that induce change in that regards.
Maybe people should rather become active in NGO's and work on discourse abilities to find a new idea of how to unite people in meritocracies?
I held the position that there is nothing happening in philosophy right now. After 9/11 we are in a period of transition and transformation at best. The Marxist stories are told, the libertarian story is told and some communitarians decided to teach their ideas in Canada. Maybe it is the best choice to go to countries that are good in telling new stories and seeking for new ways of life.
There is no change by gentrifying our areas. There is no change by me staying here, staying connected with some friends. Moreover, standing up for those in need, as much as we should do it, does not change those in need. Minorities are very well trained in racism and hatred, they just don't have the majority to express it. I am clear on leaving and seeking something else.
Our critique of the system is absorbed in a new form of anti-establishment government, a government that claims to be against the government as much as we are against it.
Dienstag, 22. November 2016
Sloterdijk - You Must Change Your Life - Planet of the Practicing - Last Hunger Art - Kafka's Hunger Artist
Sloterdijk - You Must Change Your Life - Planet of the Practicing - Last Hunger Art - Kafka's Hunger Artist
§1
What is the truth of Homo Sapiens?
What is the transformation of Unthan about? What are they escaping from?
§2
What is the transition from ascetics to acrobatics? For Sloterdijk it is a de-spiritualization and a condition for being human.
§3
Kafka exemplifies this without the heroic tone
§4
The acrobats make danger to their profession. This is their new God.
§5
The dawn of the acrobats - a rope on the ground - the discovery of the ordinary. We do not know anymore what makes us acrobats
§6
As the world above disappears there, it is unclear what fastens the rope. The world above is replaced by strength
§7
There are less super-homos, nobody walks the tight rope anymore - Christianity is at best "floorgymnastics"
§8
What are strengthening and what are weakening forms of training
§9
Three works "A Report to an Academy" (1917), "First Sorrow" (1922), "A Hunger Artist" (1923)
§10
An Ape in our world, but the question is: Why do humans create zoos and circuses? What are they supposed to learn there about themselves?
§11
The way out for the ape is freedom
§12
Learning the handshake, the only way to integrate into humanity.
§13
Next step is to learn how to narcotize himself.
§14
A trapez-artist who needs higher and higher thrill
§15
"Nothing less than the impossible is satisfactory." Transcendence becomes the impossible
§16
Artists have to enter the sphere of impossibility.
§17
Artists get remote from life. It is part of art.
§18
Suspicion to the hunger artist, sitting in a cage and refusing to perform the normal course of life.
§19
The 40 day restriction was not appreciated by the artist, because he wanted to outperform himself. His collapse in the end was a collapse because of frustration.
§20
Setting records that go unnoticed.
§21
Artistic confession that he could not find the food he liked
§22
fasting - "how one can beat nature at its own game." (Sloterdijk 2013:70)
§23
triumph over the "always passively and involuntarily experienced", replacing profane hunger with a sacred interest
§24
an "aversion that works for him and which he only needs to exaggerate"(Sloterdijk 2013:71), it is the denial of collaboration at all
§25
the above is now "an aversive tension from within",
"What was once the most spiritual of all asceticisms is now, in truth, no more than 'an impediment on the way to the menagerie'." (Sloterdijk 2013:72)
§26
Transition to Stalin who used Hunger against people
§27
Hunger as political protest: Simone Weil
§1
What is the truth of Homo Sapiens?
What is the transformation of Unthan about? What are they escaping from?
§2
What is the transition from ascetics to acrobatics? For Sloterdijk it is a de-spiritualization and a condition for being human.
§3
Kafka exemplifies this without the heroic tone
§4
The acrobats make danger to their profession. This is their new God.
§5
The dawn of the acrobats - a rope on the ground - the discovery of the ordinary. We do not know anymore what makes us acrobats
§6
As the world above disappears there, it is unclear what fastens the rope. The world above is replaced by strength
§7
There are less super-homos, nobody walks the tight rope anymore - Christianity is at best "floorgymnastics"
§8
What are strengthening and what are weakening forms of training
§9
Three works "A Report to an Academy" (1917), "First Sorrow" (1922), "A Hunger Artist" (1923)
§10
An Ape in our world, but the question is: Why do humans create zoos and circuses? What are they supposed to learn there about themselves?
§11
The way out for the ape is freedom
§12
Learning the handshake, the only way to integrate into humanity.
§13
Next step is to learn how to narcotize himself.
§14
A trapez-artist who needs higher and higher thrill
§15
"Nothing less than the impossible is satisfactory." Transcendence becomes the impossible
§16
Artists have to enter the sphere of impossibility.
§17
Artists get remote from life. It is part of art.
§18
Suspicion to the hunger artist, sitting in a cage and refusing to perform the normal course of life.
§19
The 40 day restriction was not appreciated by the artist, because he wanted to outperform himself. His collapse in the end was a collapse because of frustration.
§20
Setting records that go unnoticed.
§21
Artistic confession that he could not find the food he liked
§22
fasting - "how one can beat nature at its own game." (Sloterdijk 2013:70)
§23
triumph over the "always passively and involuntarily experienced", replacing profane hunger with a sacred interest
§24
an "aversion that works for him and which he only needs to exaggerate"(Sloterdijk 2013:71), it is the denial of collaboration at all
§25
the above is now "an aversive tension from within",
"What was once the most spiritual of all asceticisms is now, in truth, no more than 'an impediment on the way to the menagerie'." (Sloterdijk 2013:72)
§26
Transition to Stalin who used Hunger against people
§27
Hunger as political protest: Simone Weil
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