Tag Archives: Un PoCo PoMo

Shorter That

“What cannot be said shortly, should not be said.”, well sums up our zeitgeist.

The spirit of rudeness is by now well entrenched. A lack of mores has become a wish rather than the woe it once was. Time is of the essence. We cannot afford to beat around the bush so we spin around the bonfire of the vanities vainly hoping to catch a quantum of eternity. There is never enough time so we spend time to buy time. It’s a free market after all.

“Cut to the chase!”, I hear my subconscious shouting. 100 words and close to nothing said. 7 more wasted and less than 500 to go. Reflection takes up space-time. It is a black hole. A singular type of anomaly. I am chasing the capitalism that cuts into our subconscious. It is hopeless of course to catch up with capitalism. We can only cut it off by self-reflection.

Just cut it out, already, like this:

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Being of Two Minds: Anomalous Monism

“Anomalous monism resembles materialism in its claim that all events are physical, but rejects the thesis that mental phenomena can be given purely physical explanations.” D. Davidson, Essays on Actions and Events, Clarendon Press, 2001, p. 214.

The lack of clarity in philosophy of mind is a lack of clarity of its terms. That lack of clarity of terms is, in its turn, nothing else than a lack of terms. There was a time the discussion was about mind/body dualism whilst most recent scientific writing is, implicitly at least, based on the identity of brain and mind. It’s all a blur and no matter how many tokens of supervenience or emergency types are exchanged, it remains a blur of bodies, minds and brains. The classical solution to this lack of terms is to index terms like consciousness1 or prefix them with an adjective like ‘basic’ mind or some such. This is then a temporary definition just good enough to make a local argument without risking to enter into holistic arguments. Good for publishing but bad for discussion.

I have always thought that Davidson’s anomalous monism was a basis for getting out of this black hole of terminological unclarity. It has the strength of common sense: there are no extra-natural things but mental descriptions of natural things aren’t something purely physically determined either. The thing is this: anomalous monism of what? Of the mental and the physical, sure, but what about the brain and its mind.

Let me repeat that: what about the brain and ‘its‘ mind? That the mind is ‘of’ the brain would not startle many if I had not also italicized it (and – to play it safe – put it in scare quotes too). Well, if the mind is of the brain I think we don’t have enough anomalousness and still too much monism. Since the mental indeed doesn’t allow itself to be reduced to the physical, this leads to minds1 and minds2 and hence right back into the muddy waters of going mental at or talking past each other.

So I made a picture to try to put the mind right back where it belongs: very much outside the brain. So far out that the mind does not have a location at all, which seems to me rather in tune with the anomalousness of the mental.


Here goes the not so short explanation: Continue reading

The self was a good idea but its time has come to fade away

Identity is the new Holy Grail. Everybody is looking for something that does not exist, and still would somehow magically transform their mediocre existence into the golden rule. The quest for identity responds to the post-modern question of belonging. Whether they are patriotic nationalist or universal subcultural causes, we constantly contrive collectives within which to identify with other people. This is post-modern because it is a melancholy for modern times when belonging belonged to the self-evident, except for those who self-evidently did not belong – the gays, the displaced, the ill, the Western Easterners, the out-of-luck. It’s the excluded who shaped these post-modern times because they frantically started a quest for being included ‘somewhere’. This was, for them, of the essence because not-belonging was the essential problem they experienced in modernity.

The rule is that the exception always has a tendency to become the rule. The exception is entropy, and it causes energy to shift to keep it under control. This is how in modern times the excluded discovered this problem of identity, that quickly became the post-modern problem for everyone. The meaning of life was transformed into the meaning of me and here we are trying to resolve our selves in an identity with others. Continue reading

Adaptive Thinking

“(..) insight can come from outside the mind.”
G. Gigerenzer, Adaptive Thinking, Oxford University Press, 2000, p. vii (a.o.).

There’s something deeply unnerving about scientists, especially neuroscientists: it is the idea that whatever there is can be located somewhere. Localized so as to make it a candidate for treatment of some sort. In this sense, neuroscience took over the world because the world is filled with people who believe things can be pinpointed and then addressed. Forget about the butterfly effect, the butterfly is in our current world view pinned down where it can be examined.

Nothing can be farther removed from the ecological point of view (this includes most people who see themselves as the ‘advocates of ecological preservation’). It may well be that this world view of pinning down, setting apart and solving is the root cause of us not applying evident solutions to the issues we have, in a broad sense, with our environment.

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A Contrast between Individualistic and Social Theories of the Self

“The difference between the social and individual theories of the development of mind, self, and the social process of experience or behavior is analogous to the difference between the evolutionary and contract theories of the state as held in the past by both rationalists and empiricists. The latter theory takes individuals and individual experiencing – individual minds and selves – as logically prior to the social process in which they are involved, and explains the existence of that social process in terms of them; whereas the former takes the social process of experience or behavior as logically prior to the individuals and their individual experiencing which are involved in it, and explains their existence in terms of that social process. But the latter type of theory cannot explain that which is taken as logically prior at all, cannot explain the existence of minds and selves; whereas the former type of theory can explain that which it takes as logically prior, namely, the existence of the social process of behavior, in terms of such fundamental biological or physiological relations and interactions as reproduction, co-operation of individuals for mutual protection or for the securing of food.”
George Herbert Mead, On Social Psychology, The University of Chicago Press, 1977, p. 242.

I wanted to edit and shorten this but I didn’t. In fact, I needed to battle the urge to go on quoting the next page. It is what it needs to be: the sober discovery of an inescapable truth we could not but evolve to discover. Nevertheless, evolution works in mysterious ways; after half a century the fact is that the traditional (and false) position still prevails. Whatever.

But if the mind is not born with the body and the social not the deliverance of the individual, then death of body and cessation of individuality is not co-extensive, at least not necessarily so, with the termination of mind, socially speaking. Yes, I am talking here about the commonplace notion that one lives on in one’s works – albeit without the usual understanding of ‘one’, ‘living’ and ‘works’.

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‘Ausserdem lehrt die Zoologie dass aus einer Summe von reduzierten Individuen sehr wohl ein geniales Ganzes bestehen kann.
Robert Musil, Der Mann ohne Eigenschaften, Band I, p. 32, Rowholt (rororo), 1978.

[Amateuristic English translation below: “Besides, Zoology teaches us that out of the sum of reduced individuals may well emerge a brilliant whole.”]

[Re-posted from The Old Site, original dd. 18-03-2010. Ah, my Musil period ;-]

I’m tired. I could just go with the irony of this & make it easy on myself. Heroism is, after all, the easiest interpretation of human value. Heroism combined with some praise of the supporting sheepishness, insofar as it supports the survival of the heroic queen bee. This is after all the classical conservative worldview of the many that are merely the fuel for the engine of greatness that, from time to time, delivers a prophet or a sage or an enlightened philosopher or a paradigm-shifting artist.

But I won’t make it that easy on myself. Continue reading

Bleed for me

C’mon bleed
C’mon bleed
C’mon bleed
Bleed for me
We’ll strap you to a pipe
Electrodes on your balls
C’mon scream
C’mon writhe
Face down in a pool of piss
C’mon bleed
C’mon bleed
C’mon bleed
Bleed for me
In the name of world peace
In the name of world profits
America pumps up our secret police
America wants fuel
To get it, it needs puppets
So what’s ten million dead?
If it’s keeping out the Russians
Dead Kennedys, 1982, any of many lyrics sites.

[Re-posted from The Old Site, original dd. 14-10-2009. No comment]

Indulge me (meaning: I’ll indulge myself anyway, thank you very much!). It’s been busy. I haven’t had a chance to take things in new directions. And I feel this need to be outspoken. That means I will here take the liberty to be brief and all mystical-like as behooves one who is convinced the populace needs it short and simple (peace, love, climate change and stuff).

In other words: awaiting the time to find a good quote, I will for this once try my best not to be myself. Continue reading