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June 22, 2008
And if you like hedonism?
If you like laws and sausages, you should never watch either one being made.So "said" Otto von Bismarck, in what I always considered a statement meant more as irony than serious advice. Unless I'm reading him wrong, Roger Kimball seems to be taking the above very seriously -- to the point where he posits it in a philosophical dichotomy against Immanual Kant on the other side: Immanuel Kant, a great hero of the Enlightenment, summed up the alternative to Bismarck's counsel when, in an essay called "What is Enlightenment?," he offered as its motto the imperative "Sapere Aude": "Dare to know!" Enlightened man, Kant thought, was the first real adult: the first to realize his potential as an autonomous being--a being, as the etymology of the word implies, who "gives the law to himself." As Kant stressed, this was a moral as well as an intellectual achievement, since it involved courage as much as insight: courage to put aside convention, tradition, and superstition (how the three tended to coalesce for Enlightened thinkers!) in order to rely for guidance on the dictates of reason alone.(Via Glenn Reynolds.) Much as I like to get to the bottom of things, I'm not sure I can answer that question, because I don't think the two are necessarily in opposition. What goes into sausage is gross, as is what goes into legislation. You might not want to know, but does that mean there shouldn't be truth in labeling? Was Bismarck seriously arguing against inquiry, or was he merely offering an ironic warning that if you look too closely into things, you might not like what you find? Might Kant have even agreed? On a more personal level, what are the implications vis-a-vis Plato's advice that an unexamined life is not worth living? Kimball's essay is long, and contains much deserved criticism of what he rightly calls "criticismism" -- chiefly grounded as it is in mindless Post Modernist nihilism and deconstructionism. But many of today's Post-Modernist "critical thinkers" have most likely not read Kant, much less are they steeped in him. So I don't think it's quite fair to blame Kant or the Enlightenment for Post Modernist nihilism -- any more than it's fair to blame Darwin for Auschwitz. Nor are Freud and Nietzsche responsible for what others did with their ideas. Nor is John Stuart Mill to be blamed for the fact that some people experiment with drugs: It seems obvious that criticismism is a descendant or re-enactment of the Enlightenment imperative "Dare to Know!" In this sense, it is a precursor or adjunct of that "hermeneutics of suspicion" that the French philosopher Paul Ricoeur invoked when discussing the intellectual and moral demolition carried out by thinkers like Darwin, Marx, Freud, and Nietzsche. It would be hard to exaggerate the corrosive nature of these assaults. Often, indeed, what we encounter is less a hermeneutics of suspicion than a hermeneutics of contempt. The contempt expresses itself partly in a repudiation of the customary, the conventional, the habitual, partly in the cult of innovation and originality. Think, for example, of John Stuart Mill's famous plea on behalf of moral, social, and intellectual "experiments in living." Part of what makes that phrase so obnoxious is Mill's effort to dignify his project of moral revolution with the prestige of science--as if, for example, his creepy relationship with the married Harriet Taylor was somehow equivalent to Michael Faraday's experiments with electro-magnetisim. You see the same thing at work today when young hedonists in search of oblivion explain that they are "experimenting" with drugs.Call me a hedonist (lots of people have, even though I'm a square), but I just don't see the thoughts of Darwin, Marx, Freud, and Nietzsche as "demolition," nor as "corrosive," nor as assaults. I can't stand Marx, but I love Mill, and I got a lot out of the others, and yet I don't think any of them are completely right. However, I don't see people -- or society -- as in need of protection against ideas, whether good, bad or mediocre. Of course, this is starting to sound serious, and regular readers know how I abhor being serious about anything! Why, I've spent five years writing this silly blog, and whatever serious thoughts I've expressed I've tried to carefully stuff within sausage casings of satire, irony and humor. Best of all, anything I write will quickly expire. No sooner do I hit "publish" and "save" than it starts to get stale. And after the passage of little more than a week, it disappears from public view, lying forever in silly and ironic archives. Which means that even if an occasional serious thought slips through, few will notice. Anyway, over the years I've been a fan of a number "hedonists in search of oblivion," and no, I won't bore readers with another Grateful Dead video, because I realize not everyone likes the Dead as much as I do. But earlier I found a YouTube video of a wonderful old song by the Troggs -- "Love Is All Around" -- which took ten minutes to write in 1967! (Damn, that makes me jealous; it took me more than a half an hour to write this blog post.....) Enjoy. It's probably not a good idea to watch hedonism being made, though. It can get boring. MORE: Speaking of laws and sausages, I'm thinking that Bismarck's analogy might be outdated by today's standards. That's because while sausage manufacturers might still know what goes into their products, as this post by Arthur Silber reminded me, today's legislators often have no idea what they're putting into theirs: With regard to FISA and issues of liberty and privacy in general, let me now ask you a few questions. How long do you think it would take you to identify, read, and understand every provision in every statute, regulation and other authorization that gives surveillance powers to the government? Furthermore: Would you know each and every place to look, or how to determine what those places were? Additionally: With a staff of 20, or 50, could it be done, even if you were provided with limitless time and limitless funds?(Via Glenn Reynolds.) Worst of all, they're not even disclosing the language of the legislation they're passing without reading: What's a little odd is the lack of public discussion about this new fingerprint database. No mention of it appears in the official summary of the revised Senate bill. No fingerprint database requirement is in the House version of the legislation approved earlier this month. No copy of the revised Senate legislation is posted on the Library of Congress' Thomas Web site, which would be the usual procedure.So the new rule of law making is "we won't disclose the text of the legislation we'll pass without bothering to read." I have to say, I never thought I'd advocate bringing back the quaint old days of yesteryear when laws were made like sausages, but I think truth in labeling is called for. Manufacturers who won't say and don't know what they're putting into their products should be sued and put out of business instead of hiding behind official immunity. In theory, there is accountability because law makers still have to be elected. But when they close ranks and pass these things in a bipartisan manner, what need is there to worry about elections? MORE: A commenter directed my attention to this newer version of "Love Is All Around" by Wet Wet Wet. It's very nice, and as the commenter (Sheryl) observed, ...The whole performance stabs me in that place you get stabbed by music that touches joy. Gah! Hard to talk about it without sounding like an idiot....I agree, and I felt that way about the 1967 version too. Still do. posted by Eric on 06.22.08 at 01:32 AM
Comments
Have you ever heard the version of Love Is All Around, by Wet Wet Wet? Anonymous · June 22, 2008 02:30 PM Mike, thanks for a very illuminating comment. Sheryl, I'll look for the newer version. As it is, the old one touched me in "that place you get stabbed by music that touches joy" even though I was only 13. It's impossible to describe, but it has a poignant, downright spooky quality. Eric Scheie · June 22, 2008 03:18 PM " But many of today's Post-Modernist "critical thinkers" have most likely not read Kant, much less are they steeped in him. So I don't think it's quite fair to blame Kant or the Enlightenment for Post Modernist nihilism -- any more than it's fair to blame Darwin for Auschwitz. Nor are Freud and Nietzsche responsible for what others did with their ideas." I'm fuzzy on my Nietzsche, can anyone tell me if he included Kant as part of the European tradition that he felt would inevitably lead to nihilism? I've got the books with which I could look this up--I'm pretty sure the "Inevitable European Nihilism" concept is expounded on in "Beyond Good and Evil" or the "Will to Power" notebook compilation thing--but when I start reading Nietzsche I can't stop for awhile, and I'm never really sure what's up or down when I do stop. capital l · June 22, 2008 06:43 PM I saw the Troggs live at my highschool in 68. The next year we had Ultimate Spinach. Assistant Village Idiot · June 23, 2008 08:45 AM On my first real date with my first real boyfriend, I got my real first kiss while "Love Is All Around" was playing on the car radio. Needless to say, I love the song. Donna B. · June 23, 2008 08:55 PM Post a comment
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Eric,
David Hume offers the following three irreducible principles as Attractors which order the progression of thoughts in the Imagination: Resemblance, Contiguity in Space and Time, and Cause and Effect. Hume suggests, implicitly, that without these the Guiding Light of these inherent principles, there can be no Sanity. Without the self-imposed (by the mind) restraint of the imagination (and memory) by these principles, the progression of thoughts and ideas tends toward the utterly random, and Insanity.
I always loved the following excerpt, a paragraph simply rotten with philosophical implications:
"These are therefore the principles of union or cohesion among our simple ideas, and in the imagination supply the place of that inseparable connexion, by which they are united in our memory. Here is a kind of ATTRACTION, which in the mental world will be found to have as extraordinary effects as in the natural, and to shew itself in as many and as various forms. Its effects are every where conspicuous, but as to its CAUSES, they are mostly unknown and MUST BE RESOLV'D into ORIGINAL qualities of HUMAN NATURE, which I pretend not to explain. NOTHING IS MORE REQUISITE FOR A TRUE PHILOSOPHER, than to restrain the intemperate desire of searching into causes, and having establish'd any doctrine upon a sufficient number of experiments, rest contented with that, when he sees a farther examination wou'd lead him into OBSCURE AND UNCERTAIN SPECULATIONS. In that case his enquiry wou'd be much better employ'd in examining THE EFFECTS THAN THE CAUSES OF HIS PRINCIPLE." (Emphasis mine)
I have always been amused by the recent opinions in cosmology and particle physics as they try to explain Quantum Mechanics...
Causality breaks down at the subatomic level... this has been demonstrated by many an experiment. Now, they ask, WHY does this happen... why do cause and effect break down? Well, the sane approach would be to abandon the question, no? How can there be a Cause for the breakdown of Cause and Effect? Once causality breaks down, how can you continue to link Hypotheses to each other? In other words, even if you could learn the CAUSE of the breakdown of CAUSE AND EFFECT, what good is it? The chain is broken. (Enter the "Many Worlds" Hypothesis (the least parsimonious hypothesis every proposed, perhaps)...)
Anyway, I always admired the Empiricists for their humility. At some level, there are manifest various qualities which HAVE NO CAUSE... they just ARE. To look beyond the principle itself is a fruitless search.
But where to mark this boundary?
Bismarck says, in effect "trust me about these sausages... you don't want to know where they come from"... an appeal to authority. The empiricists (Hume, Locke, etc.) are far to the "left" of Bismarck, and it could be argued that Kant is to the "left" of the Empiricists. However, even Kant did not believe that Human Reason could penetrate every dark corner of truth and existence. But he thought some ideals were worth treating "as the truth" in the absence of proof, because holding such ideas dear (such as the Existence of God) leads to EFFECTS which are desirable and good.
A major difference, naturally, between Kant and the Post-Modernists is this willingness, for a Kantian, to, at some point, cease asking about CAUSES, condescend to take an unprovable idea(l) as truth, and wonder as to the EFFECTS of this idea(l). For Post-Modernists, the inevitable breakdown of Cause and Effect leads to Nihilism and an unwillingness to investigate the EFFECTS of their various cobbled-together philosophical positions. So they no longer care about CAUSES (or Irreducible Principles with no discernible cause) OR EFFECTS (the former unknowable and the latter therefore pointless to investigate).
Modern philosophy seems to care little about the EFFECTS of its principles (or lack thereof), which I think is the fruit of the endless investigation into CAUSES and CAUSES OF CAUSES, ad infinitum, to the exclusion of the acceptance of any irreducible Qualities of human nature or Nature itself.