For Today, I Suppose This Will Do-Two Quotes From Roger Scruton

‘The same idea occurs in Schopenhauer, for whom the truth of the world is Will, which cannot be represented in concepts. Schopenhauer devoted roughly 500,000 words to this thing that no words can capture…’

‘…I too am tempted to eff the ineffable. like my philosophical predecessors, I want to describe that world beyond the window, even though I know that it cannot be described but only revealed. I am not alone in thinking that world to be real and important. But there are many who dismiss it as unscientific cast of mind are disagreeable to me. Their nerdish conviction that facts alone can signify, and that the ‘transcendental’ and the eternal are nothing but words, mark them out as incomplete. There is an aspect of the human condition that is denied to them. ‘

Scruton, Roger. Effing The IneffableConfessions Of A Heretic. Notting Hill Editions Ltd, 2016. Print. (Pgs 87 & 88).

Personally, I’m not sure that all naturalists and people in the sciences I’ve known wish to reduce the world to strictly mathematical laws, nor consign all domains of human endeavor to ‘non-science.’

Some people, I suspect, have the onboard wiring and have pursued learning which make them profoundly interested in order, patterns, and logic. Some people are just really smart and dedicate themselves to a particular problem or two, maybe possessing the genius and courage, even, to define a new problem after years of hard work of mastering a field, leading to genuine new knowledge.

I am grateful for the Mars Curiosity Rover, and the hundreds of engineers that worked for much of their professional lives to land this thing on Mars. It’s still yielding valuable data.

Now, there’s arrogance, hubris and false pride to be in all of us, to be sure, and many sharp thinkers are no exception (in some cases the bigger the brain (or ego), the bigger the fool). I don’t find foolish and/or earnest conviction in any short supply on this Earth.

To be fair, I don’t think this proves, nor does Scruton even attempt to prove, that the ineffable, therefore, exists (or if the ineffable does exist, as it reveals itself to us, that it requires saying or expression through us, nor through Handel or Bach or post-Kantian German thinking).

Such expression surely offers me consolation, though, for I take refuge in works of art. I am profoundly grateful to walk at evening and listen to a few minutes of music:

I am profoundly grateful that I may share in someone else’s pain, suffering and disconsolation, across centuries, transmuted into an act of beauty and wonder, through a centuries-developed form and method (an orchestra is rather a thing of technical achievement, too, just as is a store-bought guitar or a Korg).

Sure, there’s much epistemological ignorance amongst some in the sciences and, frankly, within all of us.

Come to think of it, I think most of us manage one or a few things well, and mess up at least a few areas of our lives without even trying. It’s also very, very tempting to talk about that which we know very little (this blog, for instance), as though something is known.

This may make me no more than a 2nd or 3rd rate idea man, taking, essentially, more than has been given.

For today, I suppose this will do.

Repost-Roger Scruton At The WSJ: ‘Memo To Hawking: There’s Still Room For God’

Also On This Site: Roger Scruton In The American Spectator Via A & L Daily: Farewell To JudgmentFrom YouTube: Roger Scruton On Religious Freedom, Islam & Atheism

Via The University Of British Colombia: Kant-Summary Of Essential PointsFrom Bryan Magee’s Talking Philosophy On Youtube: Geoffrey Warnock On KantSunday Quotation: From Jonathan Bennett On Kant

From The Times Higher Education: Simon Blackburn On The The Atheist/Believer DebateFrom Bloggingheads: Adam Frank And Eliezer Yudkowsky


Repost-From YouTube-Bryan Magee: On The Ideas Of Quine

Via Wikipedia-Quine’s position denying the analytic/synthetic distinction is summarized as follows:

It is obvious that truth in general depends on both language and extralinguistic fact. … Thus one is tempted to suppose in general that the truth of a statement is somehow analyzable into a linguistic component and a factual component. Given this supposition, it next seems reasonable that in some statements the factual component should be null; and these are the analytic statements. But, for all its a priori reasonableness, a boundary between analytic and synthetic statements simply has not been drawn. That there is such a distinction to be drawn at all is an unempirical dogma of empiricists, a metaphysical article of faith.[13]

— Willard v. O. Quine, “Two Dogmas of Empiricism”, p. 64

As a pretty strong materialist, Quine rejects a priori synthetic statements as necessary, as well as mind/body duality problems, regarding the ‘why?’ questions as fundamentally unanswerable.  At least such questions are not for philosophy to posit nor answer, anyways.

There simply doesn’t exist a category of knowledge we humans possess that doesn’t have its origins in our experience.

For Quine, it seems, philosophy is more abstract and general than the sciences (asking questions about questions, clarifying), but it it can’t hope, as Kant hoped, to be placed onto the same ground as the sciences.

Yet, as a Youtube commenter points out: Aren’t there still abstract entities beyond our material existences on Quine’s view (not souls, not God, not ideal forms), but rather just numbers and number sets naturally existing, and perhaps waiting to be discovered?

A link posing a re-purposed Quinian idealism:

ABSTRACT. Quine’s web of belief is influenced by, and encompasses, the entire scope of reality. It is established with a minimalist vocabulary, and is an efficient and integral vehicle toward his metaphysical [a]nd unambiguous ontological commitment, which leads to a somewhat bleak but rigorous membership in the world. Physical objects exhaust the domain of substance, and man becomes a mere four dimensional physical object. All states of mind are psychologized, or reduced to their impact on behaviour. Effectively, idealist criticisms have not simply been taken note of, but idealism has been hijacked, and the result is a new kind of empiricism and an original view of the world.


From Slate Star Codex: ‘All In All, Another Brick In The Motte’

Click through (great comments)

‘The original Shackel paper is intended as a critique of post-modernism. Post-modernists sometimes say things like “reality is socially constructed”, and there’s an uncontroversially correct meaning there. We don’t experience the world directly, but through the categories and prejudices implicit to our society; for example, I might view a certain shade of bluish-green as blue, and someone raised in a different culture might view it as green. Okay.’

From Remarks On Bertrand Russell’s Theory Of Knowledge:

“The following, however, appears to me to be correct in Kant’s statement of the problem: in thinking we use, with a certain “right,” concepts to which there is no access from the materials of sensory experience, if the situation is viewed from the logical point of view.

As a matter of fact, I am convinced that even much more is to be asserted: the concepts which arise in our thought and in our linguistic expressions are all — when viewed logically — the free creations of thought which cannot inductively be gained from sense experiences.”

From Bloggingheads: Adam Frank And Eliezer Yudkowsky Discuss The Epistemology Of ScienceFrom Bloggingheads: Adam Frank And Eliezer Yudkowsky Discuss The Epistemology Of Science

From The Stanford Encyclopedia Of Philosophy: Charles Sanders Peirce

Full entry here.

The previous point must be tempered with the fact that Peirce increasingly became a philosopher with broad and deep sympathies for both transcendental idealism and absolute idealism. His Kantian affinities are simpler and easier to understand than his Hegelian leanings. Having rejected a great deal in Kant, Peirce nevertheless shared with Charles Renouvier the view that Kant’s (quasi-)concept of the Ding an sich can play no role whatsoever in philosophy or in science other than the role that Kant ultimately assigned to it, viz. the role of a Grenzbegriff: a boundary-concept, or, perhaps a bit more accurately, a limiting concept. A supposed “reality” that is “outside” of every logical possibility of empirical or logical interaction with “it” can play no direct role in the sciences. Science can deal only with phenomena, that is to say, only with what can “appear” somehow in experience. All scientific concepts must somehow be traceable back to phenomenological roots. Thus, even when Peirce calls himself a “realist” or is called by others a “realist,” it must be kept in mind that Peirce was always a realist of the Kantian “empirical” sort and not a Kantian “transcendental realist.” His realism is similar to what Hilary Putnam has called “internal realism.” (As was said, Peirce was also a realist in quite another sense of he word: he was a realist or an anti-nominalist in the medieval sense.)

Related On This Site:  Via The University Of British Colombia: Kant-Summary Of Essential PointsFrom Bryan Magee’s Talking Philosophy On Youtube: Geoffrey Warnock On KantSunday Quotation: From Jonathan Bennett On KantVia YouTube: “Cosmic Journeys-Is The Universe Infinite?”

Hilary Putnam On The Philosophy Of Science:  Bryan Magee’s Talking Philosophy On YouTube