Last day of class, before final exams next week. But, as I never tire of repeating, nothing has really concluded. The sun will come out tomorrow, figuratively at least.
(Also worth repeating: “A yes, a no, a straight line, a goal,” Nietzsche’s “formula” of happiness. Not that it worked out all that well for him.)
What principles of social justice would be chosen by parties thoroughly knowledgeable about human affairs in general but wholly deprived—by the “veil of ignorance”—of information about the particular person or persons they represent? Rawls thought they’d pick these two: (1) fundamental individual equality, allowing (2) only those inequalities that can be presumed to work out to everyone’s advantage.
An amusing (if not especially animated) rendition of Rawls:
Last time we talked Rawls somebody suggested a sporting example: a Rawlsian social contract won’t entirely level our playing fields, won’t be purely egalitarian. Behind the veil we’d probably want to design a society in which those who excel at a game others might enjoy watching, for instance, will have sufficient incentive to actually play. The basketball fan does not begrudge Michael Jordan’s fortune, if he thinks it contributes to his own delight at courtside. It’s to his “advantage,” too, for Michael to have more money and notoriety.
But whatever the deliberators decide, behind that veil, Rawls wanted to give them a procedural opportunity to agree on the basis of relevant considerations. We’ve instead been auctioning public office and social influence to the highest, loudest bidders, not the coolest reasoners. There’s nothing fair or just about that. The “law of peoples” can do better.
Michael Sandel is a semi-Rawlsian, with his talk of restoring respectful forms of democratic argument. He’s also, as Wolff notes, “a communitarian who thinks Rawls is biased towards liberal individualistic conceptions of the good.”
And he likes to think about trolleys too.
The late Robert Remini, biographer of Jackson and Clay, was by my reckoning a Rawlsian in spirit. He bemoaned the lost art of political compromise. (“Clay,” btw, is a family namesake: my Dad was James Clay, his Dad was Clay, and back it went deep into the 19th century. A rooted source of my pragmatic attraction to anti-ideology, perhaps?) [Remini on NPR]
An important question: “who’s doing the imagining in the Original Position?” A bunch of philosophers will presumably think and deliberate differently from a bunch of fascists, or monks. But if it’s a polyglot mix drawn from a diverse society, and none of them knows their race, sex, earning power, or basic preferences, maybe they won’t think exclusively like (narrow or partisan) philosophers, fascists, and monks. Maybe they’ll think like pluralists and cosmopolitans. Maybe they won’t be prepared to gamble with their liberty. Maybe they’ll want to be just and fair, and be more inclined to take care of the least well-off. Maybe so.
Carlin Romano fills out Rawls’s position with the important, astonishing, neglected biographical Rawls back-story. It’s useful and illuminating to know who he is, in assessing his theory of justice. He was a lucky child, recovering from diptheria and pneumonia, then a lucky soldier. His siblings and army brothers were not so lucky. He felt bad about his good luck, and angry about the theodicies offered to account for it.
A Lutheran pastor… said that God aimed our bullets at the Japanese while God protected us from theirs. I don’t know why this made me so angry, but it certainly did. I upbraided the Pastor (who was a First Lieutenant) for saying what I assumed he knew perfectly well… were simple falsehoods about divine providence… Christian doctrine ought not to be used for that…
To interpret history as expressing God’s will, God’s will must accord with the most basic ideas of justice… I soon came to reject the idea of the supremacy of the divine will as also hideous and evil.
Did Rawls “fail” to justify his theory of justice? Wolff doesn’t think so. Nor, apparently, do the theatrical producers behind this:
You don’t have to follow anybody, but you could do worse than to follow the example of Peter Singer, “the best known living moral philosopher” who urges us to “think through” what most take for granted, then alter our acts and assumptions accordingly.
Singer’s on our final CoPhi bill (after John Searle and Alan Turing [PhilDic] at the end of Little History of Philosophy today. And, one last pitch from Carlin Romano, making the case for viewing Barack Obama as “philosopher and cosmopolitan in chief.”
“How should we treat animals?” Respectfully, of course. But does that mean we can eat them or not? Singer says no. Michael Pollan, among others, says maybe. I say I wish they’d build a better Boca Burger.
Alan Turing was a strange, heroic, and tragic figure who contributed more to preserving the world we had (by cracking the Nazis’ codes) and shaping the digitized world we live in now (by contributing to the creation of the computer). Turing’s Cathedral… The Enigma
Turing’s test for artificial intelligence is said by some to imply that if something functions intelligently, it is intelligent; and if its functionality resembles human personality in superficial ways, we may then speak of it as possessing human-grade intelligence.
And who knows? If you’re prepared to entertain that proposal, maybe you can also envision a mainframe host in your personal future. Maybe there will be a way to “map the billions of functional connections” of your brain onto a machine capable of replicating and preserving your intelligence and memories. Welcome to the brave new afterlife.
Seems pretty far-fetched, and it’s unclear that one’s hopes and dreams and delights– the stuff of embodied personhood– can be replicated in any meaningful sense. Never mind whether they should be. Planet’s pretty crowded as it is, and maybe one time around the wheel is only our fair share.
Advances in AI don’t seem to have come as quickly as some have speculated they might. But it’s still fun to ponder the possibilities, as Richard Powers did in his wonderfully informed and entertaining Galatea 2.2.
What a moment we find ourselves in! Ray Kurzweil calls this the Age of Spiritual Machines. If you can just live long enough– until the year 2040 or so, last I heard– you can live forever. He means you, kids. And he’s popping enough vitamins to delude himself into thinking that maybe he means himself as well. Good luck. I’m not holding my breath. I confess, I used to have a Sleeper fantasy like Woody’s. But Ted Williams kinda ruined it for me. (Fresh Air 12.3.13)
The best form of immortality may be the same as it ever was: a legacy rippling across time, impacting lives far beyond one’s own. Alan Turing didn’t live long enough to get himself fully digitized, but the digital world he set in motion has already secured a legacy likely to outlive us all. It dwarfs the primitive world of reflexive sexual bigotry he had to suffer in his brief lifetime.
To those who have a hard time fathoming how machines might ever acquire self-awareness, intentionality, and thought, Turing asks you t o ask yourself: how did we?
Instead of trying to produce a programme to simulate the adult mind, why not rather try to produce one which simulates the child’s? If this were then subjected to an appropriate course of education one would obtain the adult brain. “Computing Machinery and Intelligence”
Singer’s challenge. Peter Singer challenges the way we live in the relatively prosperous western world (“western” here is less a geographic designation than a state of mind and material comfort) on many fronts, including how we eat, how much we luxuriate, how much we earmark for our own offspring, and how much we give away to strangers. He sets the bar of selfless generosity much higher than our culture of consumption rewards. But the rewards of consumption don’t begin to match those of humane compassion.
- “If it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it.”
- “If possessing a higher degree of intelligence does not entitle one human to use another for his or her own ends, how can it entitle humans to exploit non-humans?”
- “The Hebrew word for “charity” tzedakah, simply means “justice” and as this suggests, for Jews, giving to the poor is no optional extra but an essential part of living a just life.”
- “Just as we have progressed beyond the blatantly racist ethic of the era of slavery and colonialism, so we must now progress beyond the speciesist ethic of the era of factory farming, of the use of animals as mere research tools, of whaling, seal hunting, kangaroo slaughter, and the destruction of wilderness. We must take the final step in expanding the circle of ethics.”
- “To give preference to the life of a being simply because that being is a member of our species would put us in the same position as racists who give preference to those who are members of their race.”
- “Philosophy ought to question the basic assumptions of the age. Thinking through, critically and carefully, what most of us take for granted is, I believe, the chief task of philosophy, and the task that makes philosophy a worthwhile activity.”
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