October 24, 2013 § Leave a comment
Mind and verbal disposition
the fixed points are the shared stimulus and the words, the ideas may be as they are so long as the external stimulus in question
is paired up with the word in question for all that are concerned
That your Red looks Green to me
for communication it makes no difference
what status to give introspection
its indispensable heuristically
it’s a sort of insight that leads to theory but it’s not explanatory
the ultimate explanation is physiological
two computers which compute the same number of problems in the same amount of time
one translates the decimal input into binary, does the processing and then translates the output back into decimal
the other one translates into octal
what would the behaviorist approach miss?
what bothers , those who find the identity theory counter intuitive
that we feel in general that facts of identity are not susceptible to explanation ~
Is it lack of conceptual apparatus which makes us define such limits > Cant picture how a physical discovery can be linked to a person’s qualia
Block’s neural instantiation of inverted qualia/But one doesn’t have to rely on introspective evidence
Frank Jackson’s “Knowledge argument”…Mary knows all about a color but has never seen the color….Mary has gained a new capacity but not knowledge of any new propositions about reality
# Dude in comments section mentions this book and that Frank Jackson himself has changed his mind
Functionalism …it’s not fruitful to get down to the level of particle physics to explain economics trends….scientific essence of thought is not be found at the physical level but at the computational level
Donald Davidson’s “Anomalous Monism” each mental occurence may be linked to a physical occurence but there are not going to be any generalisations linking the two domains …at least no generalisations which have the status of laws
Sympathy for propositional attitudes
…what would I be saying if I was a cat or Kublai Khan having a mental state M having a physical description P?
Epidemiological danglers, ….?
Tom said that snow is white = Tom made an utterance that means the same as my sentence “snow is white”
October 14, 2013 § Leave a comment
Via: Avoiding the Void
Time, Space, Essence and Eidos
Time arising out of a fracture between sensual objects and sensual qualities?
Carlos Montemayor’s account
….two sorts of representations of the present. The empirical evidence points instead to a two-phase model: the sensorial present and the phenomenal present. The first is a non-conscious, multi-modal simultaneity window that is closely tied to our biological clocks and that informs our sensorimotor systems. The second is the rich conscious experience of succession or passage of time that does not obey the same metric constraints.
If -Time : minor shifts in perceived durable objects/ change within stability
How does this relate to Circadian clock /Michel Siffre?
Difference with Levi Bryant
Since objects withdraw from any contact … and not just the human mind >relations become a problem
How do relations occur? how do things affect each other? (Causality?) Isnt that a problem for physics?
Mutazilites-Asharites debate – Is the tension addressed there unique?
Latour flat ontology> all relations are mediated > there is always a local mediator ?? sounds like bull
Frédéric Joliot-Curie (link between neutrons and the politics) fuck this is poetry? yes indeed what linked Joliot and all else
Now Harman’s solution: Two real objects MUST (why ???) have a sensual object as their b-ridge and vice versa
(So there was no causality before sentience emerging in the universe?)
what? causality unfolds inside minds?
because if two things just collide they are not going to exhaust each other???!!!!
A metaphor cannot be paraphrased~Paradigm shift happens when the object is re thematised~My knowledge of the tree does not grow roots on the ground???
> Dennett on wine tasting?
for object oriented philosophy all relations form a new object
since an object is something that has a unified reality that no one can exhaust from the outside
Picasso’s Guernica is not Guernica to a 3 year old
Vicarious Causation ………….
October 14, 2013 § Leave a comment
October 11, 2013 § Leave a comment
Reading Lord Desai’s out of print but very concise ‘Marxian Economic Theory’, impressed, ran a search …with no effort got served a juicy post (a year old) on a lecture by our Lord titled “THE BHAGVAD GITA: A SECULAR INQUIRY INTO A SACRED TEXT”.
I couldn’t find a copy of that lecture online, though Desai has commented elsewhere “Bhagvad Gita’s end outcome is that ultimately everybody should go out and kill everybody” and “Mahabharata war, if taken literally, was similar to a holocaust”. Also that the Kurukshetra war had been just about land, and Krishna preached to Arjuna that he must fulfill his caste obligations.
There is another talk on tube given some years later on public morality in India wherein he references the Gita and the absence of agency.
The juicy post which informed me of the infamous lecture at Nalanda University, is on a blog claiming to serve Hindus worldwide. In its effort to present a demonic picture of Lord Desai as a bankrupt Marxist, the post reproduced some cool passages from an article written by Karl Heinrich Marx, the journalist.
Published on June 25, 1853 in the New-York Daily Tribune, “The British rule in India” starts with the following reflection:
“Hindostan is an Italy of Asiatic dimensions, the Himalayas for the Alps, the Plains of Bengal for the Plains of Lombardy, the Deccan for the Apennines, and the Isle of Ceylon for the Island of Sicily. The same rich variety in the products of the soil, and the same dismemberment in the political configuration. Just as Italy has, from time to time, been compressed by the conqueror’s sword into different national masses, so do we find Hindostan, when not under the pressure of the Mohammedan, or the Mogul, or the Briton, dissolved into as many independent and conflicting States as it numbered towns, or even villages. Yet, in a social point of view, Hindostan is not the Italy, but the Ireland of the East. And this strange combination of Italy and of Ireland, of a world of voluptuousness and of a world of woes, is anticipated in the ancient traditions of the religion of Hindostan. That religion is at once a religion of sensualist exuberance, and a religion of self-torturing asceticism; a religion of the Lingam and of the juggernaut; the religion of the Monk, and of the Bayadere”
Fascinating start… I wonder though if the world of woe or misfortune that Hindostan shares with Ireland is a reference to famines. The article is published just after great potato famine of 1845-1852 but the Southern India famine of 1876–78 is yet to take place. That famine may have been the worst, with the British role, better documented, but many more happened under the Raj. …
Marx argues that the planting of European despotism has aggravated the existing misery but he keeps repeating in every paragraph where he develops this argument that he is not asserting a golden age of Hindostan. To complement all this some false theorising in the style of Wittfogel’s hydraulic empire hypothesis is done (though it impressively predates Wittfogel’s thesis by a century).
Assuming that, “There have been in Asia, generally, from immemorial times, but three departments of Government; that of Finance, or the plunder of the interior; that of War, or the plunder of the exterior; and, finally, the department of Public Works”, we are to further assume that climate and territorial conditions, of Asia “constituted artificial irrigation by canals as the basis of agriculture” and “necessitated, the interference of the centralizing power of Government”.
The theory concludes that because of hydro-geographical similarity when government failed in the orient so did life and whole cities vanished …listing: ” Palmyra, Petra, the ruins in Yemen, and large provinces of Egypt, Persia, and Hindostan; …
and Hindostan …one sweet loaf that …yet failure of government was never a problem in occident since civilization was not too low and territorial extent was not too vast. So in Flanders or Italy prime necessity of an economical and common use of water,drove private enterprise to voluntary association, instead.
This theory is so baseless it does not merit a refutation. It’s interestingly introduced to give context to the British rule’s neglect of public works. Which if one considers the introduction of modern railway and projects like Upper Ganga Canal is not even the case.
A better synthesis is presented at the end of article, where after lamenting the loss of union between agriculture and manufacturing industry and dissolution of existing forms of social organism we are reminded that :
“.. these idyllic village-communities, inoffensive though they may appear, had always been the solid foundation of Oriental despotism, that they restrained the human mind within the smallest possible compass, making it the unresisting tool of superstition, enslaving it beneath traditional rules, depriving it of all grandeur and historical energies.”
and also :
We must not forget that these little communities were contaminated by distinctions of caste and by slavery, that they subjugated man to external circumstances instead of elevating man the sovereign of circumstances, that they transformed a self-developing social state into never changing natural destiny, and thus brought about a brutalizing worship of nature, exhibiting its degradation in the fact that man, the sovereign of nature, fell down on his knees in adoration of Kanuman, the monkey, and Sabbala, the cow.
That wrong spelling of the monkey god, is offense enough for the Hindu Right, but what of this conclusion:
The question is, can mankind fulfill its destiny without a fundamental revolution in the social state of Asia? If not, whatever may have been the crimes of England she was the unconscious tool of history in bringing about that revolution.
A delightful gem, informed in parts by facts and falsehoods which a resident of London could best collect in 1853. It reminds one of this tale:
A Frenchman, an Englishman, and a German each undertook a study of the camel.
The Frenchman went to the zoo, spend half an hour there, questioned the staff, threw bread to the camel, poked it with the front of his umbrella, and, returning home, wrote an essay for the papers, full of sharp and witty observations.
The Englishman, taking his tea basket and a good deal of camping equipment, went to set up camp in the Orient, returning after a sojourn of two or three years with a fat volume, full of raw, disorganized, and inconclusive facts which, nevertheless, had real documentary value.
As for the German, filled with disdain for the Frenchman’s frivolity and the Englishmans’ lack of metaphysical ideas, he locked himself in his room, and there he drafted a multi-volume work entitled: The Idea of the Camel Derived from the Concept of the Ego.
The Idea of Camel, which if not derived, informs this article of Marx – who not having traveled to Asia, is indeed our German locked into a room – I think is the produktionsverhältnisse.
So what are the relations of production in the Bhagvad Gita? Are there any?I guess there should be more than a few theses on the topic, lets just run though some quotes.
- In response to the Arjuna’s – the great warrior who has been denied of his inheritance- refusal to fight, Krishna the God urges him in a Jihadi tone ‘Considering your dharma, you should not vacillate. For a warrior, nothing is higher than a war against evil’
My dharma, your dharma, schmarma, tell me more,??
- O chastiser of the enemy, Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, in accordance with the modes of nature.
- It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Prescribed duties, according to one’s nature, are never affected by sinful reactions.
- Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.
Still the warrior is not convinced by the role defined for him within the existing produktionsverhältnisse.
Doesn’t his cast role as a ksatriya conflict with his duty to not slaughter his kin and elders? Oh but Hindu ideological apparatus (to coin a bloated one) has its own twisted logic for maintaining the relations of productions.
October 1, 2013 § Leave a comment
2nd …Edward St Aubyn reads from the opening passage of “At Last”
: “I have become a bit of a memorial creeper…. …”, after the reading @ 10:20 St Aubyn responds on the essential irony of the characters … irony as a social device ….at the rhetorical level the protagonist’s journey is one to give up irony …and by the end of the novel Patrick is able to mean one thing instead of two or more at once”