Category Archives: Philosophy

NL XX: Society and Community

Index to this series

Executive summary (added September 9, 2018): Henceforth we are concerned with communities, namely “societies” of human beings (or beings with at least the potential for free agency). Indeed, the whole of Part II is “an inquiry into communities” (1. 15). A society, also called a partnership, is a community formed by common agreement among its members, each with each, for some purpose: this relaxes the original, more specific requirements of Roman law. Members of any community share something; members of a society share a social consciousness. Any community is established and maintained by rule: immanent rule if the community is a society, otherwise transeunt rule. Practically speaking, the ruler of others must also rule him- or herself. Rule of a non-social community is by force: this is moral force, an irresistable emotion within the person being ruled, excited by somebody who is mentally stronger in any of various ways.


A society is an act of will: it emerges and persists because its members will that it do so. We said this in the previous chapter; we say it now in more detail. In particular, we impose on a society no such further requirement of economic interest as Roman lawyers (apparently) did.

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NL XIX: Two Senses of the Word “Society”

Executive summary (below) | Index to this series

After a break of half a year, I return to reading Collingwood’s New Leviathan. Being on holiday at an Aegean beach gives me the opportunity. While here, I may also return to Chapman’s Homer’s Iliad. Last winter I finished Part I of the New Leviathan, the part called “Man.” Here I continue with the first chapter of “Society.” I have reason to look at what Mary Midgley and Albert Einstein say about science. Collingwood’s investigation suggests a way of thinking about prejudice and discrimination.

Part II of the New Leviathan is “Society,” and the first two chapters of this, XIX and XX, concern the distinction between society proper and two more general notions. In Chapter XX, the more general notion will be community. In Chapter XIX, the more general notion has not got its own proper name, and so Collingwood denotes it by writing “society,” in quotation marks.

A “society” of chairs at the beach (Altınova 2017.08.31)

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Hypomnesis

When is a help a hindrance? The Muses have provoked this question. They did this through their agents, the cicadas, who sang around the European Cultural Center of Delphi, during the 11th Panhellenic Logic Symposium, July 12–5, 2017.

     Cicada, European Cultural Center of Delphi, 2017.07.15     

Cicada, European Cultural Center of Delphi, 2017.07.15

My question has two particular instances.

  1. At a mathematical conference, can theorems “speak for themselves,” or should their presenters be at pains to help the listener appreciate the results?

  2. When the conference is in Greece, even at one of the country’s greatest archeological sites, does this enhance the reading of ancient Greek texts, or is it only a distraction?

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War and Talk

This is a foray into the mystery of how things happen, based the 164th of the 361 chapters of War and Peace. This chapter contains, in a one-sentence paragraph, a summary of Tolstoy’s theory of history:

Each man lives for himself, using his freedom to attain his personal aims, and feels with his whole being that he can now do or abstain from doing this or that action; but as soon as he has done it, that action performed at a certain moment in time becomes irrevocable and belongs to history, in which it has not a free but a predestined significance.

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On Chapman’s Homer’s Iliad, Book III

Index | Text

The Iliad is about the feud between Achilles and Agamemnon, a feud that occurs during the Trojan War. Book III of the Iliad has nothing to do with Achilles, a little to do with Agamemnon, and everything to do with why the whole war is happening at all.

Note added August 19, 2024: The war is happening because Paris is God’s gift to women. By his own account, he is excellent in the “gifts of peace,” and these are “as little to be scorn’d, / As to be wonne with strength, wealth, state …” It is good to recognize that some things cannot be obtained by “strength” or force. Achilles recognizes this in Book I when he refrains from killing Agamemnon. However, Paris scorns not only strength, but also wealth and state. I suppose it is “state” that lets Hector and Agamemnon come to an agreement about a duel between Paris and Menelaus that will end the war. Paris breaks the agreement by running away to visit the prize of his excellence, namely Helen. Homer has Venus spirit Paris away, but I take this to be a poetic embellishment, agreeing with Eva Brann in Homeric Moments: Clues to Delight in Reading the Odyssey and the Iliad (Paul Dry Books, 2002; pages 41–3):

But the gods’ face-off effects nothing; at least nothing happens that could not happen without them. And so it is always; Zeus himself disclaims responsibility for human fate right at the beginning of the Odyssey


To be sure, as I said above, nothing is ever done that could not have been done by the humans themselves …

Photo of the tower of books used for this article

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The Private, Unskilled One

I went into Istanbul’s Pandora Bookshop a month ago, looking for an English translation of War and Peace, since the Garnett translation I had read at college was falling apart. I was told the Oxford World’s Classics edition (with the Maude translation) was coming the next week, and it did come.

Elif Batuman, The Idiot, in Nesin Matematik Köyü, Kayser Dağı Mevkii, Şirince, Selçuk, İzmir, Turkey, 2017.05.18

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Thinking in the age of cyborgs

I am reblogging this article because I like it, and because it may help amplify or refine (or correct?) some ideas I tried to express in “The point of teaching mathematics.” Mathematics should teach both the possibility of peaceful cooperation and the power of our own thought.

junaidmubeen's avatarJunaid Mubeen, PhD

We have our clearest indication yet that the cyborgs are coming.Elon Musk has formally accepted his invitation to the AI party the only way he knows how: by founding a company. Neuralink will create brain-enhancing digital implants; the first step on the road to merging humans with software. Musk has taken on the mantel of preserving the human race, and he believes the only way to counter the threat of AI’s rapid ascent is by meshing together biological and digital forms of intelligence.

To date, cyborgs have been the preserve of Sci-Fi. But Musk has form for bringing outlandish fantasies to bear. In fact, to Musk the cyborg is no fantasy at all. He recently argued that humans have already merged with technology. Musk is not the first to make the point: over half a century has passed since Marshall McLuhan declared technology “the extensions of man”

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The Hands of an Angry Deity

I first drafted the following essay in late October, 2011, a few days after the first of the earthquakes in Van, and a few weeks after moving from Ankara to Istanbul. I rediscovered the essay recently by chance. It seems worth revisiting now, in the spring of 2017, given the political upheaval in the United States last fall, and the potential for more around the world.

Body of minivan with missing windows on overgrown grassy slope
Above Mehmetçik Caddesi in Şişli, one of the most densely populated of Istanbul’s 39 boroughs; 2017.04.02

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Victor Vasarely

Tophane-i Amire
Tophane-i Amire, 2017.03.25

Last week I wrote about the Turkish Impressionist Feyhaman Duran, born in 1886. Now my subject is the Hungarian-French Op Artist born twenty years later as Győző Vásárhelyi. His “Rétrospective en Turquie” is at the Tophane-i Amire Culture and Art Center in an Ottoman cannon foundry.

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Feyhaman Duran

Born on the Asian side of Istanbul in Kadıköy in 1886, İbrahim Feyhaman was orphaned nine years later. His father had been a poet and calligrapher. His mother’s dying wish was that Feyhaman attend the Lycée Impérial Ottoman de Galata-Sérai; his maternal grandfather, Duran Çavuş, saw that this happened. Some time after graduation, headmaster Tevfik Fikret had Feyhaman come back to Galatasaray to teach calligraphy.


Garden of Aşiyan, September 10, 2015

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