Posts Tagged ‘Susan Neiman’

Freud, Russell, Ayer, time

March 21, 2013

Time in CoPhi for FreudRussellAyer, and Hugh Mellor on time (he says relax, it’s not “tensed”). [Freud and Russell @dawn]

A.J. (“Freddie”) Ayer, by the way, apparently had a Near Death Experience of his own. He claimed it in no way impinged on his atheism. But an acquaintance reported that “He became so much nicer after he died… not nearly so boastful. He took an interest in other people.” But again, Freddie denied that the experience made him “religious.” [continues here]

…a sentence is factually significant to any given person, if, and only if, he knows how to verify the proposition which it purports to express — that is, if he knows what observations would lead him, under certain conditions, to accept the proposition as being true, or reject it as being false.

“Stealing money is wrong” has no factual meaning — that is, expresses no proposition which can be either true or false. It is as if I had written “Stealing money!!”

No moral system can rest solely on authority.

There is philosophy, which is about conceptual analysis — about the meaning of what we say — and there is all of this … all of life.


There isn’t a practical reason for believing what isn’t true. It it’s true you should believe it, if it isn’t you should not… it’s intellectual treachery to hold a belief because you think it’s useful and not because you think it’s true.

The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser men so full of doubts.

And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence.

Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom.

Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan or the Fascists?  [Why I Am Not a Christian… More Russell]



Freud is darker than Nietzsche… Sheer joy and sheer affirmation of life is pretty hard to find, if you’re being absolutely honest about what reality is.

As long as your ideas of what’s possible are limited by what’s actual, no other idea has a chance.

If life is a gift, then the more you partake in it, the more you show thanks.

[Susan Neiman, Moral Clarity: A Guide for Grown-up Idealists]


Back to the question of time: Mellor’s point is that time lacks objective tense (past, present, future), not that it is an illusion. This may take some time to grasp, for

 if you think of tense as a feature of the world, that is an illusion. [But] what is not an illusion is that we are in the world, and need to think about it, and especially about how to act in it, in terms of tense… time itself– tenseless time, what makes events earlier and later than each other– is indeed a real feature both of the world, and of our experience of it.

So does he agree with Einstein, who said ”the separation between past, present, and future is only an illusion, although a convincing one,” or not? Yes and no.
Time and again, time after time, the intersection of philosophy and physics is maddeningly inconclusive. Add history to the mix and you get logic-defying paradox. The Vulcan Science Directorate has determined (willdetermine?) that time travel is impossible. But apparently that just goes for this actual universe, at this point in time. Hmmm. Logic aside, however, it’s at least biologically impossible to go into the past and annihilate your own forebears. That should be reassuring, though of course it would destroy a lot of amusing plot-points in film and fiction (not to mention Trek).
BTW: we might want to use this topic as a springboard back to Nietzsche and his strange notion of eternal recurrence. And what about Deja Vu, all over again? Have we all been here before? Well, that would imply the real existence of tense, wouldn’t it?
Does your head hurt yet, Geordi? Or yet again?
I think Tagore’s butterfly still has the best perspective on time.

Why not the best?

September 23, 2009


bniz: this universe must be in reality better than every other
possible universe…Leibniz

This universe must be in reality better than every other possible universe Gottfried Wilhelm Leibniz (1646-1716)

Dr. Pangloss taught metaphysico- theologo- cosmolonigology. He could prove that there is no effect without a cause; and, that in this best of all possible worlds, the Baron’s castle was the most magnificent of all castles, and My Lady the best of all possible baronesses.

“It is demonstrable,” said he, “that things cannot be otherwise than as they are; for as allpangloss things have been created for some end, they must necessarily be created for the best end. Observe, for instance, the nose is formed for spectacles, therefore we wear spectacles. The legs are visibly designed for stockings, accordingly we wear stockings… Voltaire (1694-1778), Candide

So she’s like all “problem of evil.” And I’m like, “theodicy, barmaid, theodicy!”

..if you wish for superficiality incarnate, you have only to read that charmingly written Theodicy of Leibniz, in which he sought to justify the ways of God to man, and to prove that the world we live in is the best of possible worlds… William James, Pragmatism wj

Philosopher Susan Neiman reminds us that eighteenth century thinkers like Voltaire saw the great Lisbon earthquake as a metaphysically game-changing event.

For some, Lisbon lessened either God’s beneficence or his power.

For others, the quake lessened their estimation of human reason  and a reasonable world. Nature, according to enlightened minds,  was a benign and intelligible force. Its well-oiled operation  reflected the intelligence and skill of a designer God. Could we,  though, retain our confidence in reason, and thus in God’s ways,  in the rubble of Lisbon?

voltaireWhere are our Voltaires, spotlighting the suffering wrought by natural phenomena (Katrina, quakes, tsunamis, tornadoes et al) and the challenges they pose to any rational theist?

Well, there’s Bart Ehrman. (BTW: Ehrman is a former classmate of my colleague Mike Hinz. We hope to bring him to our fair campus next year.) He’s a respected Bible scholar at the University of North Carolina who until quite recently considered himself a devout Christian.

The leading reason given by atheists and agnostics for their disbelief is the problem of suffering or evil. David Hume put it this way, in Dialogues Concerning Natural Religion: “Epicurus’ old questions are yet unanswered. Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil?”

In God’s Problem, Ehrman joins the skeptics. He writes:  “the Bible fails to answer our most important question– why we suffer.” Suffering, he says, “is not only senseless, it is also random, capricious, and unevenly distributed… Why are the sick wracked with unspeakable pain? Why are babies born with birth defects? Why are young children kidnapped, raped, and murdered? Why does a child die  of hunger every five seconds?”

That was Dostoevsky’s question too, in Brothers Karamazov (Book V, Ch. 4 – “Rebellion”), where Ivan asks:  “Are you fond of children, Alyosha? I know you are, and you will understand why I prefer to speak of them. If they, too, suffer horribly on earth, they must suffer for their fathers’ sins, they must be punished for their fathers, who have eaten  the apple; but that reasoning is of the other world and is incomprehensible for the heart of man here on earth…

dostoevskyI renounce the higher harmony altogether. It’s not worth the tears of that one tortured child who beat itself on the breast with its little fist and prayed… to ‘dear, kind God’! It’s not worth it, because those tears are unatoned for. They must be atoned for, or there can be no harmony.”

So is Ehrman the Christian-cum-agnostic in despair about evil? No. “The solution to life is to enjoy it while weecclesiastes can, because it is fleeting. The idea that this life is all there is should not be an occasion for despair and despondency. It should be a source of joy and dreams—joy of living for the moment, and dreams of trying to make the world a better place… This means working to alleviate suffering.”

Finally, consider a somewhat banal analogy. “Suppose you found yourself at school in a dormitory. Things are not too good.  The roof leaks, there are rats, the food is almost inedible, some students in fact starve to death.

dormThere is a closed door, behind which is the management, but the management never comes out. You get to speculate what the management must be like. Can you infer from the dormitory as you find it that the management, first, knows… …exactly what conditions are like, second, cares intensely for your welfare, and third, possesses unlimited resources for fixing things? The inference is crazy. You would be almost certain to infer that either the management doesn’t know, doesn’t care, or cannot do anything about it. Nor does it make things any better if occasionally you come across a student who declaims that he has become privy to the mind of the management, and is assured that the management indeed knows, cares, and has resources and ability to do what it wants. The overwhelming inference is not that the management is like that, but that this student is deluded. Perhaps his very deprivations have deluded him.” Simon Blackburn, Think

And perhaps belief runs hotter in nice dorms. Should it?