What’s the point of living forever, if living means your identity does not survive even the briefest of moments? People are trained to see their life and identity as something sacred (sacred enough to trample other people and shit all over their identities) and it is a bogus conditioning. In the West we have replaced God with Truth but our zeal to convert others has stayed essentially the same. The only thing which has changed is that we believe that our life – that we – have become sacred cows giving the divine milk of wisdom. All the life preserving bullshit we inhale constantly invariably leads to seeing life as a struggle – one in which we have to prevail by making our point.
Choosing life has become synonymous with becoming deaf to others. It is ludicrous as we find ourselves complaining nobody wants to listen to us. It makes us feel dead inside. The thing is – and this is why I write – that it’s not life that makes life worth living but longing: the longing for being longed for. If for whatever reason you cannot be longed for then it’s time to throw in the towel and just fade away. People will tend to hear this as negative, in denying the value of life but I consider it a fact that the value in living comes from trying to understand others. Life’s a positive thing, death can’t touch it.
A lot has been said about continental and analytic philosophy. Sometimes it seems like it has been invented just to shoot at each other. Still, good philosophy can’t but come to the same conclusion: that there are no facts except inter-personal ones. Facts are moral. First there was an ought, it is the is that will remain forever imperfect.
Below the fold there is an imperfect exercise in trying to argue just that. Continue reading
Posted in JoB, Kolakowski
Tagged Arendt, Davidson, Dilthey, Gadamer, Kant, Kolakowski, Neurath, Quine, scientism, Socrates
“The self is both made and explored with words; and the best for both are the words spoken in the dialogue of friendship.”
Charles Taylor, Sources of the Self – The Making of the Modern Identity, Harvard University Press, 1989, p. 183.
In reading these pages, I was reminded by the abomination that is the word “paradigm”. Although I am largely sympathetic to the project of Charles Taylor in tracing the origins of self and identity, there is a certain something about it which annoys me. Thinking about it his pinpointing of pivotal moments in philosophy is the cause of this slight discomfort. In his own words I think his is the natural way of explaining, as against the more convoluted way which is less prone to be accepted in this scientistic bottom-up world. Sure, this way serves the purpose of bringing home the point that the way we see things naturalistically is neither eternal nor inescapable. Still it also exposes us to the risk of marking “paradigm shifts” showing side by side clear before’s and after’s and simultaneously expressing a strong valuation that such before’s are inferior and the corresponding after’s are superior. Thinking in “paradigm shifts” has led to the abominable results that we see all around us, marking in’s and out’s in the most uncharitable of ways.
The quote stresses, I think, not the discrete but the continuous; not the sudden but the emerging; not revolution but evolution. It connects the continuous evolution of language with its essence in friendship. The quote gets it all right. From that very first time that people pointed to the same thing in uttering or gesturing (hence thinking) the word “that”, the mechanism of development is a mechanism of co-operation (see P. Grice), a mechanism presupposing being charitable to understanding the other (D. Davidson) and best seen in one of Quine’s favorite metaphors of rebuilding the ship as we are sailing it:
“We are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction.”
Otto Neurath, from Wikipedia. Continue reading
Posted in Charles Taylor
Tagged Bergson, Carnap, Davidson, Gadamer, Grice, Habermas, Kant, language, language as progress, Levinas, Neurath, Nietzsche, progressive insight, quadrialectics, Quine, Rawls, tones