Can Socrates really “find a natural support for justice,” as Allan Bloom says he must? It is strictly impossible, as I say in “Bloom, Badiou, Ryle, Shorey.” Inevitably there is more that can be said, and I shall try to say some of it here.
Anatolian sand, Aegean sea, Lesbian mountains
Uranus over all
Profesörler Sitesi, Altınova, Balıkesir, Turkey
September 24, 2021
Causation seems commonly to be understood as a physical concept, like being a fossil. The paleontologist seeks the one right answer to the question of when a particular dinosaur bone became part of the fossil record; likewise readers of international news seem to think there is one right answer to the question of whether Donald Trump or Ali Khamenei caused the shooting down of Ukraine International Airlines Flight 752 on January 8, 2020.
There is not one right answer. If you are Trump, you caused 176 civilian deaths by attacking the Iranians and provoking their response. If you are Mitch McConnell, you caused the deaths by inhibiting the removal of Trump from office. If you are Khamenei, you did it by meeting Trump’s fire with fire.
Being a cause does not mean you deserve condemnation or praise: that is another matter.
My whiteboards from Tuesday, November 3, 2015,
concerning Pappus of Alexandria,
in the course “Geometriler”
Executive summary (added October 6, 2018). Historian Niall Ferguson praises Collingwood as a philosopher of history, while showing no sign of understanding Collingwood’s actual philosophy. This provokes me. My comments are in the following sections.
This essay ends up considering arguments that natural science – especially mathematical physics – is based on absolute presuppositions whose mythological expression is found in Christianity – especially the doctrine of Incarnation.
I take note along the way of continuing censorship of Wikipedia by the Turkish state.
The post falls into sections as follows.
Where to start. To the thesis that everybody can be a philosopher, an antithesis is that persons with the professional title of philosopher ought to know the history of their subject.
Ontology. Disdain for this history may lead to misunderstanding of Anselm’s supposed proof of the existence of God.
Presupposition. To prove anything, you need a pou sto, or what Collingwood calls an absolute presupposition.
Progression. Newton rejected antiquated presuppositions.
Reaction. Coal-burners and racists reject new presuppositions.
Universality. From the 47th chapter of the Tao Te Ching (in the translation of Gia-fu Feng and Jane English):
Without going outside, you may know the whole world.
Without looking through the window, you may see the ways of heaven.
The farther you go, the less you know.
Thus the wise know without traveling;
See without looking;
Work without doing.
Religion. To say that we can know the laws governing the entire universe is like saying a human can be God.
Censorship. Thus everybody who believes in mathematical physics is a Christian, if only in the way that, by the Sun Language Theory, everybody in the world already speaks Turkish.
Trinity. That the university has several departments, all studying the same world – this is supposed to correspond to the triune conception of divinity.
This post began as a parenthesis in another post, yet to be completed, about passion and reason. To anchor that post in an established text, I thought back to David Hume, according to whom,
Reason is, and ought only to be[,] the slave of the passions, and can never pretend to any other office than to serve and obey them.
First posted May 17, 2018, this essay concerns Eugene Wigner’s 1960 article “The Unreasonable Effectiveness of Mathematics in the Natural Sciences.” I wrote a lot, which I now propose to summarize by section. (The meditations also continue in the next article.)
Some things are miraculous. Among Wigner’s examples are
For Wigner, we should be grateful for the undeserved gift of a mathematial formulation of the laws of physics. This makes no sense theologically – and here I agree with the character Larry Darrell in Somerset Maugham’s novel The Razor’s Edge. Wigner’s idea that our mathematical reasoning power has been brought to perfection makes no sense to me either.
Everything is miraculous. Here I agree with Collingwood in Religion and Philosophy. A miracle cannot be the breaking of a natural law, since such a thing cannot be broken. A great artist like Beethoven follows no rules in the first place, or makes them up as he goes along; and he is like God in this way.
Natural law. That it cannot be broken is part of the very concept of natural law. Quantum phenomena and the theory of relativity have not in fact been brought under a single law; for Wigner, it may not be possible.
Mystery. Not only can we not define miracles, but (as we should have observed in the first place) we cannot even say when they happen. If like Wigner we call something miraculous, this means it cleanses our own doors of perception, in the sense of William Blake.
Definitions. In his treatment of miracle in Religion and Philosophy, Collingwood shows the futility of trying to define a term when you are not sure how to use it. He makes this futility explicit in The Principles of Art. If we are going to think about the use of mathematics in natural science, this means we ought to be mathematician, natural scientist, and philosopher; and not just “natural scientist,” but physicist and biologist, since if mathematics is effective in physics, it would seem to be ineffective in biology.
Being a philosopher. We are all philosophers, in the sense that Maugham describes in the story “Appearance and Reality,” if only we think. All thought is for the sake of action. This does not mean that thought occurs separately from an action and is to be judged by the action. We may value “pure” thought, such as doing mathematics or making music or living the contemplative life of a monk. This however moves me to a give a thought to the disaster of contemporary politics.
Philosophizing about science. For present purposes, compartmentalization of knowledge is a problem. So is the dominance of analytic philosophy, for suggesting (as one cited person seems to think) that big problems can be broken into little ones and solved independently. In mathematics, students should learn their right to question somebody else’s solutions to problems. In philosophy, the problems themselves will be our own. Philosophy as such cannot decide what the problems of physics or biology are, though it may help to understand the “absolute presuppositions” that underlie the problems. Philosophers quâ metaphysicians cannot determine once for all what the general structure of the universe is. This does not mean they should do “experimental philosophy,” taking opinion polls about supposedly philosophical questions. What matters is not what people say, but what they mean and are trying to mean. As Collingwood observes, metaphysics is an historical science.
For more on the last points, see a more recent article, “Re-enactment.” (This Preface added June 3, 2018.)
I am writing from the Math Village, and here I happen to have read that Abraham Lincoln kept no known diary as such, but noted his thoughts on loose slips of paper. Admired because he “could simply sit down and write another of his eloquent public letters,”
Lincoln demurred. “I had it nearly all in there,” he said, pointing to an open desk drawer. “It was in disconnected thoughts, which I had jotted down from time to time on separate scraps of paper.” This was how he worked, the president explained. It was on such scraps of paper, accumulating over the years into a diaristic density, that Lincoln saved and assembled what he described to the visitor as his “best thoughts on the subject.”
Thus Ronald C. White, “Notes to Self,” Harper’s, February 2018. My own notes to self are normally in bound notebooks, and perhaps later in blog articles such as the present one, which is inspired by the 1960 article called “The Unreasonable Effectiveness of Mathematics in the Natural Sciences,” by Eugene Wigner.
Thoughts on mortality and the evolution of the universe, occasioned by a funeral and by Collingwood’s Idea of Nature and Plato’s Phaedo
Cebeci, Ankara, 2016.05.17
When the husband of my second-grade teacher died, I wanted to pay my respects. My father took me to the funeral home, where I hid behind him as he greeted the family of the deceased. My teacher was not among them. When invited to view the body, I looked over and saw it, lying off to the side in an open casket. I had never seen the man when he was alive. I declined the opportunity to gaze at his lifeless form. Until I came to Turkey, this was my closest approach to the materiality of death—except for a visit to the medical school of the University of New Mexico in Albuquerque. There, as part of the laboratory program at St John’s College in Santa Fe, students viewed dissected human cadavers.
Polytropy 