Category Archives: Philosophy

Şirince January 2018

February 4, 2018 – 4:54 am

In the Nesin Mathematics Village recently, I was joined at breakfast one morning by a journalist called Jérémie Berlioux. He knew Clément Girardot, the journalist whom I had met in the Village in the summer of 2016. This was before the coup attempt of July 15, but after the terror attack at Atatürk Airport on June 28. I wrote about this attack the next day in “Life in Wartime” on this blog. Then I headed off to Şirince to join a “research group.” My wife and colleague came along, though not to be part of the group; afterwards we headed up the coast for a beach holiday. We were at the beach when the coup attempt happened, as I wrote in my next blog article, “War Continues.” I contrasted politics with mathematics, which was an inherently nonviolent struggle. This was the kind of struggle engaged in by the research group in the Math Village.

Large clay pot against dark vines

Outside the Nişanyan Library

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By David Pierce | Also posted in Collingwood, G. H. Hardy, Mathematics, Nature, Nesin Mathematics Village, Turkey | Tagged , , | Comments (8)

What Philosophy Is

November 21, 2017 – 3:54 pm

With my presumptuous title, I imitate Arthur Danto’s What Art Is (2013), mentioned in my last post, “Some Say Poetry.” The book is fine, and I have learned from it; but Danto could have learned from Collingwood’s Principles of Art.

Picasso, The Tragedy (1903), National Gallery of Art, Washington Continue reading →

By David Pierce | Also posted in Collingwood, Education, Nesin Mathematics Village, Pirsig, Principles of Art | Tagged , , , , , , , , | Comments (5)

Some Say Poetry

November 6, 2017 – 5:00 pm

In a poetry review, a remark on being a student has drawn my attention:

In My Poets, a work of autobiographical criticism with occasional ventriloquial interludes, McLane recalls two “early impasses in reading,” freshman-year encounters with Charles Olson and Frank O’Hara. She writes about not “getting it” but wanting to get it, about a desire to get it that was left wanting by code-breaking and analysis and satisfied by hearing and feeling.

This is from the second half of a “New Books” column by Christine Smallwood, in the Reviews section of Harper’s, July 2017. After quoting Smallwood’s review, I want to say something about learning and creating, in poetry and also in mathematics.

Potted palms with plaster farm animals on hillside behind
Kuzguncuk, 2017.11.05

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By David Pierce | Also posted in Collingwood, Education, Harper’s, Midgley, Plato, Poetry, Principles of Art, Sylvia Plath | Tagged , , , , , , , , , , , , , , , , | Comments (6)

Fascism As Abetted by Realism

October 10, 2017 – 10:07 am

Fascism is class warfare waged on behalf of the capitalists. This should be realized by anybody who is attracted to accidental features of Fascism such as nationalism, racism, or militarism. The Fascists are not on your side, even if they share your nationality or “race” or fascination with weaponry and military discipline.

The illustrations are explained near the end of the text. This one, the cover of Cruisin’ 1964, shows a young bearded man, holding Report of the Warren Commission against a law dictionary, saying to another, “Luthor … how come you never make it to the free speech rallies anymore?” Luthor has a cigarette, closed eyes, and a guitar

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By David Pierce | Also posted in Collingwood, History, Philosophy of History | Tagged , , , , , , | Comments (6)

NL XXV: The Three Laws of Politics

September 28, 2017 – 10:48 am

Index to this series

Executive summary (added September 11, 2018): The three laws of politics are:

  1. Within the body politic, there is a ruling class, which is a society proper.
  2. The ruling class can take in members from the ruled class.
  3. The ruled and ruling classes will resemble one another, so that e.g. rulers of slaves will become slavish themselves.

I compare such laws with physical laws, as discussed by Einstein; but on this subject, a look ahead to Chapter XXXI, “Classical Physics and Classical Politics,” would be in order. Meanwhile, by the Second Law, the body politic, or its ruling class, can be a permanent society; Nazi claims about the youth or senility of different states are bogus. There are further gradations within the ruling and ruled classes, according to strength of will; a weak will can be strengthened by another person’s stronger will through induction.

A pervading theme of the New Leviathan is freedom of will. Whether we actually have it is only a pseudo-problem (13. 17). Some persons have been fooled into thinking it a problem, perhaps by the misleading myth that free will is a divine gift, like life itself, breathed into our nostrils when, in Genesis 2:7, God forms us of the dust of the ground. As Collingwood observes at the end of Chapter XXIII, “The Family As a Society,” we are born neither free nor in chains. We have to grow up. Growing up is becoming free.

Over the course of three cartoon panels, a barefoot figure in a robe and with long flowing hair and beard puts his face to that of the figure that he has fashioned out of mud. The caption is an English translation of Genesis 2:4b–7

Source: The Book of Genesis
Illustrated by Robert Crumb
(New York: Norton, 2009)

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By David Pierce | Also posted in Collingwood, Education, Leo Strauss, New Leviathan, Thoreau | Tagged , , , , , , | Comments (5)

On Chapman’s Homer’s Iliad, Book IX

September 23, 2017 – 7:49 am

Index to this series | Text of Chapman’s Homer’s Iliad

Note added August 25; edited and augmented, August 27; 2024: In my view, the key events of the Iliad are Achilles’s holding back from

  1. killing Agamemnon in Book I;
  2. fighting on Agamemnon’s side in Book IX.

The latter case of self-restraint may be a disaster for Achilles, not to mention Patroclus and the other Greeks who die as a result; but it is also somehow a result of the former case. Not killing on impulse is probably a good thing; otherwise you have the situation of Njal’s Saga, which I took up in writing “On Homer’s Iliad Book I” (November 29, 2022).

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By David Pierce | Also posted in Collingwood, Homer, New Leviathan, Plato | Tagged , , , , , , , , , , , , | Comments (14)

NL XXIV: The Body Politic, Social and Non-Social

September 17, 2017 – 11:36 am

Index to this series

Executive summary (added September 11, 2018): The subject of political theory is the kind of community called a body politic. For the Ancients, this is a society, composed of, for example, the citizens of Athens, excluding women, children, slaves, and foreigners. In medieval times, all human beings in the community compose a body politic, which is thus non-social, though having within it the societies called estates; sovereigns rule by force (e.g. by the bribery called the granting of liberties), but may in turn be ruled, as is the husband, sovereign of the wife. For Hobbes, a sovereign can also rule by authority. An eristic argument would insist that only one of these accounts of the body politic is correct; but the world is in the flux described by Heraclitus, and the way to come to terms with it is not eristic, but dialectic, as described in the Meno of Plato.

Dialectic is the way to come to terms with a world of constant change. On the internet in particular, too many persons engage in eristic, staking out a position like the Greeks at Troy, who built a wall around their ships on the shore and tried to defend it against all comers.

Dogs stake out their positions in the shade,
2017.09.14

In the argument of the New Leviathan, we pass from the family to the state, which Collingwood calls the body politic. This is what political theory must give a scientific account of (24. 1). We consider three phases of political theory:

  1. ancient,
  2. medieval, and
  3. modern.

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By David Pierce | Also posted in Collingwood, dialectic, New Leviathan, Plato | Tagged , , , , , , , , | Comments (12)

NL XXIII: The Family As a Society

September 15, 2017 – 7:37 am

Index to this series

Executive summary (added September 11, 2018):

1.
The society at the nucleus of the family is temporary, ending with the death of one of the two members.
2.
The family has a life-cycle, with three phases: (1) before children; (2) after children, but before they have free will; (3) after the children have free will.
3.
The community consisting of husband and wife is now a society. It was not a society when a marriage was arranged by the groom or the groom’s father and the father of the bride. The non-social aspect of a marriage survives in the custom of formally “giving away” the bride.
4.
If today a bride and groom do not quite recognize themselves as forming a society, they may come to do so in time.
5.
Contraception helps clarify that a marriage is normally for the sake of having children.
6.
In order to grow up and leave the nursery, the child must be educated. The work of this is both the child’s and its teachers’. Parents must also allow the child to leave the nursery and join their society.
7.
There are three possible needs, and they are distinct: (1) to have a baby, (2) to have a child, (3) to have a grown-up child.
8.
Any of those three needs is fulfilled by an act of will; there is no parental “instinct”—not a scientific term anyway, though it is used popularly for an appetite or desire.
9.
Born without free will, we are not born in chains either, since this would mean suppression of a will that didn’t exist.

The last chapter was called “The Family As a Mixed Community,” because the family consists of both a society and a non-social part, called the nursery. Now we are looking at “The Family As a Society.” We are not in contradiction, but are in the flux that Heraclitus observed in all existence (24. 62). The inmates of the nursery normally grow and join the society of their parents: the family as a whole is a society in this sense.

Altınova bazaar, Wednesday, September 13, 2017

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By David Pierce | Also posted in Collingwood, New Leviathan, Pirsig | Tagged , , , , , , , , , , , , | Comments (6)

NL XXII: The Family As a Mixed Community

September 12, 2017 – 4:29 pm

Index to this series

Executive summary (added September 10, 2018): The family is a mixed community, consisting of a society and a non-social community. Usually the society is a married couple; if they have children, these constitute the nursery, which is the non-social part of the family. The children need an ordered, regular life. They grow up and leave the nursery; the parents may replenish it.

This chapter and the next concern the family, which like most communities is a mixed community (22. 11): part of it is a non-social community, but some part of it is a society proper (22. 1), this being, again, as in Chapter XX especially, a community constituted as an act of will on the part of its members.

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By David Pierce | Also posted in Collingwood, New Leviathan, Plato | Tagged , , , | Comments (5)

On Chapman’s Homer’s Iliad, Book VI

September 11, 2017 – 7:20 am

Index to this series | Text of Chapman’s Homer’s Iliad

Book VI of the Iliad may illustrate or test what I have also been reading, whose second title is Man, Society, Civilization and Barbarism. For the Greeks, the Trojan war is a fight for civilization, against the barbarism of stealing the wife of the man who has played host to you. In Book VI is the great exemplar of civilization: the meeting of Diomedes with Glaucus. Discovering that the grandfather of his Trojan enemy had once been a guest of his own grandfather, Diomedes urges that he and Glaucus must exchange gifts, be friends, and avoid meeting on the battlefield; and Glaucus agrees.


One flame of the Chimera, with my backpack, 2009

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By David Pierce | Also posted in Homer, New Leviathan | Tagged , | Comments (16)