“Das so konstituierte Psychische des Anderen wird als Klasse der ‘psychischen Zustände des Anderen’ analog ‘meiner Seele’ ‘die Seele des Anderen’ genannt. Das allgemeine Gebiet des ‘Fremdpsychischen’ umfasst des Psychische aller der anderen Menschen die (d.h. deren Leiber) als physische Dinge in der konstituierten physikalischen Welt vorkommen.
Aus der angegebenen Art der Konstitution des Fremdpsychischen folgt: es gibt kein Fremdpsychisches ohne Leib. (..)”,
R. Carnap, Der logische Aufbau der Welt, p. 187, Meiner Philosophische Bibliothek, 1998.
[Amateuristic English translation: “The so constituted psychical (mental) of the others being the class of ‘psychical (or mental) states of the other’ is called, in analogy with ‘my soul’, ‘the soul of the other’. The general field of the other-mental (or other-mindly or other-psychical) includes the psychical (or mental &c) of all other humans, who (i.e. whose bodies) appear as physical things in the constituted physical world.
From the indicated way in which the other-mindly is constituted, it follows that there is no other mind without a corresponding body.”
[Re-posted from The Old Site, original dd. 28-11-2009. A long one but one that gives the most concrete connection to what I think could be my philosophy, see Eigenpsychisches & Fremdpsychisches.]
I’m struggling with the demons of the mystical. What better weapon to take to such a fight than ‘Der logische Aufbau’? If I’m defeated, at least I will not be enshrined, & my bones scattered over the globe abused by the rich and powerful to instill just enough hope in the poor and powerless for them not to question their status quo, but not so much hope that they would resist being mobilized by the ruling classes, to fight the ruling class fights under the guise of fighting for this or that demon of the mystical (which are always readily available when the people in power need them).
But enough of this left wing propaganda. On topic. Quick!
The afterlife. Continue reading
“Nur daran also, dass diese Begriffe die Verhältnisse der Wahrnemungen in jeder Erfahrung a priori ausdrücken, erkennt man ihre objektive Realität, d.i. ihre transzendentale Wahrheit, und zwar freilich unabhängig von der Erfahrung, aber doch nicht unabhängig von aller Beziehung auf die Form einer Erfahrung überhaupt, und die Synthetische Einheit, in der allein Gegenstände empirisch können erkannt werden.”
Kritik der reinen Vernunft, p. 298-299, I Kant, Reclam, 1966.
[Amateuristic English translation (google will find you a professional one in no time): “Only in this then, that these concepts express a priori the conditions of perception in all of our experiences, can one recognize their objective reality, i.e. their transcendental truth, and this completely independent from experience itself, although not independent from any relationship on the form of an experience as such, and the synthetic unity which is the only way we can recognize things in an empirical way.”]
[Re-posted from The Old Site, original dd. 26-08-2009. Pffew, Kant’s synthetic a priori, hope I didn’t put my foot in ;-]
It’s been a while since I felt the urge to get my “Pure Reason” out and look for what is known as the “synthetic a priori”, probably over 2 months ago. I had it next to the bed, but did not open it. Fear, I guess, as well as a bunch of other things that were racing through my head (some of which you find here). Not to mention a family, a job and the many time consuming activities combining both imply.
But enough personalia already: Continue reading
“Je lui disais que c’était bien quelque chose, notamment à ceux comme lui d’éminente qualité sur lesquels chacun a les yeux, de se présenter au monde toujours bien tempéré, mais que le principal était de pourvoir au-dedans et à soi-même; et que ce n’était, à mon gré, bien ménager ses affaires que de se ronger intérieurement: ce que je craignais qu’il fit pour mantenir ce masque et cette réglée apparence par le dehors.” Montaigne, Essais Livre II, Chapitre XXXI, folio classique, editions Gallimard, p; 488.
[Amateuristic English translation below: “I told him that it was quite something, certainly in those – like him – of eminent quality on whom everybody has their eyes, to present oneself to the world as always well tempered – but that the important thing was to provide for oneself internally; and that it was – to my taste – not a good way to manage one’s affairs to be eating oneself from the inside: which was what I feared he did to maintain that mask and that temperate appearance on the outside.”]
[Re-posted from The Old Site original dd. 14-07-2009. Finally Montaigne again, I’m not so sure about my translation so don’t rely on it. I should look for a quote on impatience, I really should.]
Let me be clear: I’m fed up with all this excitement and passion and live fast stuff – even if I wouldn’t mind the ‘die young’ bit. Continue reading
“The behaviorist is knowingly & cheerfully up to his neck in innate mechanisms of learning-readiness. The very reinforcement and extinction of responses, so central to behaviorism, depends on prior inequalities in the subject’s qualitative spacing, so to speak, of stimulations….” W. Quine in Linguistics & Philosophy as quoted in “The Cambridge companion to Quine, Cambridge University Press 2004, p. 190.
“Science settles for partial criteria and for partial explanation in terms of other partially explained notions.” W. Quine in Comment on Parsons, ibid, p.191.
[Re-posted from The Old Site, original dd. 09-03-2008. The original noted at the end (to be redone) & I will have done my best but as I am too tired to even consider posting anything original: so probably again to no avail. In other words: there’s some seriously heavy, and mainly long, stuff ahead!]
Science is becoming suspect. Again. Behaviorism is worse than suspect. It is itself already for a long time under attack, even from within science. ‘There just has to be more than what can be detected on the surface’ one can almost hear the post-post-modern people thinking. Behaviorism is criminal. There just has to be another valid point of view; one that allows for some real depth.
“La voie de la vérité est une et simple, celle du profit particulier et de la commodité des affaires qu’on a en charge, double, inégale et fortuite.” Michel de Montaigne, Essais Livre III (Flammarion 1969), Chapitre I, p. 34.
(amateuristic English translation – On the useful and the honest: “The way of truth is one and simple, that of personal gain and the good of the business one is in charge of, double, uneven and accidental.”)
[Re-posted from The Old Site (original dated 17-02-2008). I’m glad to find this one now because it shows that there is at least some system to my madness. In light of recent comments it shows there is an original, persistent, resistance to a view that privileges the conscious and the explicitly known; at least that priviliges it as the target outcome.]
As complex as the notion of truth may be, walking the way of truth is felt by all as something immediate. To be truthful is, basically, to be ‘authentic’. Other than other basic feelings, instincts or emotions this feeling however has a basis in reason, it is the instinct proper to reason.
There is no contradiction between utility and intellectual honesty; no conflict between doing the right thing and doing the reasonable thing.