CoPhi

Wednesday, February 19, 2025

Like Santayana* said…

Historians Politely Remind Nation To Check What's Happened In Past Before Making Any Big Decisions

https://theonion.com/historians-politely-remind-nation-to-check-whats-happen-1819572992/

*“Those who cannot remember the past, are condemned to repeat it.”
― George Santayana, The Life of Reason: Five Volumes in One

And:
“We must welcome the future, remembering that soon it will be the past; and we must respect the past, remembering that it was once all that was humanly possible.”
“There is no cure for birth and death save to enjoy the interval.”
“Skepticism, like chastity, should not be relinquished too readily.”
"To be interested in the changing seasons is, in this middling zone, a happier state of mind than to be hopelessly in love with spring".
And since we were speaking of Spinoza: “My atheism, like that of Spinoza, is true piety towards the universe and denies only gods fashioned by men in their own image, to be servants of their human interests.” ― George Santayana, Soliloquies in England & Later Soliloquies

Tuesday, February 18, 2025

Questions FEB 20

#5 Devin W. #7 Carter W.

Leibniz- #5 Lilian M. #6 Hayden S. #7 Lorelei C.

Hume- #5 Valencia B. #6 Benji W

Rousseau- #6 Edwin Pena #7 Keyleigh A

FL 17-18 or HWT 18-19- #6 Aubrey J.

LHP

1. How did Samuel Johnson "refute" Berkeley's theory? Did he succeed? Why or why not?

2. What made Berkeley an idealist, and an immaterialist? Are you one, the other, both, neither?

3. In what way did Berkeley claim to be more consistent than Locke? DId Berkeley have a point about that?

4. What was Berkeley's Latin slogan? Do you think existence depends upon being perceived?

5. What obvious difficulty does Berkeley's theory face? Is it possible to have ideas that are consistent (non-contradictory) but still about non-realities?

6. What English poet declared that "whatever is, is right," and what German philosopher (with his "Principle of Sufficient Reason") agreed with the poet? Does this imply that nothing is ever wrong or bad? Is it really possible or reasonable to believe this?

7. What French champion of free speech and religious toleration wrote a satirical novel/play ridiculing the idea that everything is right (for the best)?

8. What 1755 catastrophe deeply influenced Voltaire's philosophy? Do you have a philosophical perspective on natural catastrophes that makes rational and moral sense of them?

9. What did Voltaire mean by "cultivating our garden"? Do you agree with hin?

10. Did Hume think the human eye is so flawless in its patterned intricacy that, like Paley's watch, it constitutes powerful evidence of intelligent design? Why would an omnipotent designer design a flawed organ?

11. What was Hume's definition of "miracle"? Did he think we should usually believe others' reports of having witnessed a miracle? Where would you draw the line between events that are highly improbable and events that are impossible (according to known laws)?

12. Rousseau said we're born free but everywhere are in ____, but can liberate ourselves by submitting to what is best for the whole community, aka the _______. Are we all more free when we act not only for ourselves but for the good of the whole community (world, species)?

Weiner ch3

What were Rousseau's "multitudes"? Most of all he was a ___. Are you one?
Rousseau's philosophy can be summed up in what four words? What does he claim is our "natural state"? (Note the contrast with Hobbes's "state of nature" that we previously discussed.) Do you agree more with him, with Hobbes, or with neither? Is it prudent to generalize about human nature?
Who were some other peripatetics (walking philosophers) named by Weiner? This approach to thinking "gives the lie" to what myth? Do you know how Diogenes "solved" Zeno's paradoxes of motion? [See * below]
How was Rousseau like Socrates? Are you, too?
What is Rousseau's legacy to us? How does he contrast with Descartes? What did he foresee?

HWT

1. In what way was the idea of a separable soul a "corruption"? What French philosopher of the 17th century defended it? What Scottish skeptic of the 18th century disputed it?

2. What do Owen Flanagan's findings suggest, that contrasts with Aristotle's view of human nature?

3. If you ask an American and a Japanese about their occupation, how might they respond differently?

1. What amazing theme park was erected in Brooklyn at the turn of the 20th century?

2. Who was Robert Love Taylor?

3. What was Birth of a Nation?

4. What did H.L. Mencken say about southerners?

5. What did The New Theology say about the supernatural?

6. How did Modernists reconcile science and religion?

7. What famous trial was held in Tennessee in 1925, and what did Clarence Darrow say about it, and what was its cultural impact?

Peripatetic philosophy:

* The Gymnasiums of the Mind

...pondering the happy connection between philosophy and a good brisk walk.

If there is one idea intellectuals can agree upon it is that the act of ambulation – or as we say in the midwest, walking – often serves as a catalyst to creative contemplation and thought. It is a belief as old as the dust that powders the Acropolis, and no less fine. Followers of the Greek Aristotle were known as peripatetics because they passed their days strolling and mind-wrestling through the groves of the Academe. The Romans’ equally high opinion of walking was summed up pithily in the Latin proverb: “It is solved by walking.” [Solvitur ambulando, as Diogenes said to Zeno as he literally walked away in demonstrating motion and change]

Nearly every philosopher-poet worth his salt has voiced similar sentiments. Erasmus recommended a little walk before supper and “after supper do the same.” Thomas Hobbes had an inkwell built into his walking stick to more easily jot down his brainstorms during his rambles. Jean- Jacques Rousseau claimed he could only meditate when walking: “When I stop, I cease to think,” he said. “My mind only works with my legs.” Søren Kierkegaard believed he’d walked himself into his best thoughts. In his brief life Henry David Thoreau walked an estimated 250,000 miles, or ten times the circumference of earth. “I think that I cannot preserve my health and spirits,” wrote Thoreau, “unless I spend four hours a day at least – and it is commonly more than that – sauntering through the woods and over the hills and fields absolutely free from worldly engagements.” Thoreau’s landlord and mentor Ralph Waldo Emerson characterized walking as “gymnastics for the mind.”

In order that he might remain one of the fittest, Charles Darwin planted a 1.5 acre strip of land with hazel, birch, privet, and dogwood, and ordered a wide gravel path built around the edge. Called Sand-walk, this became Darwin’s ‘thinking path’ where he roamed every morning and afternoon with his white fox-terrier. Of Bertrand Russell, long-time friend Miles Malleson has written: “Every morning Bertie would go for an hour’s walk by himself, composing and thinking out his work for that day. He would then come back and write for the rest of the morning, smoothly, easily and without a single correction.”

None of these laggards, however, could touch Friedrich Nietzsche, who held that “all truly great thoughts are conceived by walking.” Rising at dawn, Nietzsche would stalk through the countryside till 11 a.m. Then, after a short break, he would set out on a two-hour hike through the forest to Lake Sils. After lunch he was off again, parasol in hand, returning home at four or five o’clock, to commence the day’s writing.

Not surprisingly, the romantic poets were walkers extraordinaire. William Wordsworth traipsed fourteen or so miles a day through the Lake District, while Coleridge and Shelley were almost equally energetic. According to biographer Leslie Stephen, “The (English) literary movement at the end of the 18th century was…due in great part, if not mainly, to the renewed practice of walking.”

Armed with such insights, one must wonder whether the recent decline in walking hasn’t led to a corresponding decline in thinking. Walking, as both a mode of transportation and a recreational activity, began to fall off noticeably with the rise of the automobile, and took a major nosedive in the 1950s. Fifty plus years of automobile-centric design has reduced the number of sidewalks and pedestrian-friendly spaces to a bare minimum (particularly in the American west). All of the benefits of walking: contemplation, social intercourse, exercise, have been willingly exchanged for the dubious advantages of speed and convenience, although the automobile alone cannot be blamed for the maddening acceleration of everyday life. The modern condition is one of hurry, a perpetual rush hour that leaves little time for meditation. No wonder then that in her history of walking, Rebecca Solnit mused that “modern life is moving faster than the speed of thought, or thoughtfulness,” which seems the antithesis of Wittgenstein’s observation that in the race of philosophy, the prize goes to the slowest.

If we were to compare the quantity and quality of thinkers of the early 20th century with those of today, one cannot help but notice the dearth of Einsteins, William Jameses, Eliots and Pounds, Freuds, Jungs, Keynes, Picassos, Stravinskys, Wittgensteins, Sartres, Deweys, Yeats and Joyces. But it would be foolish to suggest that we have no contemporaries equal to Freud, et al. That would be doing an injustice to Aleksandr Solzhenitsyn, Edward O. Wilson, James D. Watson, and the recently departed Stephen J. Gould. But as to their walking habits, they varied. Gould, a soft, flabby man, made light of his lack of exercise. Edward O. Wilson writes that he “walks as much as (his) body allows,” and used to jog up until his forties. Watson, the discoverer of the DNA molecule, frequently haunts the grounds of the Cold Spring Harbor Laboratory, particularly on weekends, and is said to be both a nature-lover and bird-watcher.

There seems no scientific basis to link the disparate acts of walking and thinking, though that didn’t stop Mark Twain from speculating that “walking is good to time the movement of the tongue by, and to keep the blood and the brain stirred up and active.” Others have concluded that walking’s two-point rhythm clears the mind for creative study and reflection....

To paraphrase Thomas Jefferson, walking remains for me the best “of all exercises.” Even so, I am full of excuses to stay put. My neighborhood has no sidewalks and it is downright dangerous to stroll the streets at night; if the threat does not come directly from thugs, then from drunken teens in speeding cars. There are certainly no Philosophers’ Walks in my hometown, as there are near the universities of Toronto, Heidelberg, and Kyoto. Nor are there any woods, forests, mountains or glens. “When we walk, we naturally go to the fields and the woods,” said Thoreau. “What would become of us, if we only walked in a garden or a mall?” I suppose I am what becomes of us, Henry.

At noon, if the weather cooperates, I may join a few other nameless office drudges on a stroll through the riverfront park. My noon walk is a brief burst of freedom in an otherwise long, dreary servitude. Though I try to reserve these solitary walks for philosophical ruminations, my subconscious doesn’t always cooperate. Often I find my thoughts to be pedestrian and worrisome in nature. I fret over money problems, or unfinished office work and my attempts to brush these thoughts away as unworthy are rarely successful. Then, again, in the evenings I sometimes take my two dachshunds for a stroll. For a dog, going for a walk is the ultimate feelgood experience. Mention the word ‘walkies’ to a wiener dog, and he is immediately transported into new dimensions of bliss. I couldn’t produce a similar reaction in my wife if I proposed that we take the Concorde to Paris for the weekend. Rather than suffer a walk, my son would prefer to have his teeth drilled.

In no way am I suggesting that all of society’s ills can be cured by a renaissance of walking. But maybe – just maybe – a renewed interest in walking may spur some fresh scientific discoveries, a unique literary movement, a new vein of philosophy. If nothing else it will certainly improve our health both physically and mentally. Of course that would mean getting out from behind the desk at noon and getting some fresh air. That would mean shutting down the television in the evenings and breathing in the Great Outdoors. And, ultimately, it would involve a change in thinking and a shift in behavior, as opposed to a change of channels and a shift into third.

Christopher Orlet is an essayist and book critic. His work appears often in The American Spectator, the London Guardian, and Salon.com. Visit his homepage at www.christopherorlet.net

https://philosophynow.org/issues/44/The_Gymnasiums_of_the_Mind

Monday, February 17, 2025

Questions FEB 18

Spinoza, Locke, & Reid-LHP 13-14. Rec: FL 15-16. HWT 16-17....

Spinoza-#5 Nadia Briseno. # 6 Blake W. #7 Ariyanna S

Locke- #5 Nadia Jones. #6 Anslee B. #7 Isaiah B.

FL 15-16 or HWT 16-17-

Something in QE Part I - What does it mean to be human?- #5 Parker R. #6 Conner N. #7 Nick L.

LHP

1. Spinoza's view, that God and nature (or the universe) are the same thing, is called _______. What do you think of that view?

2. If god is _____, there cannot be anything that is not god; if _____, god is indifferent to human beings. Is that how you think about god?

3. Spinoza was a determinist, holding that _____ is an illusion. Do you think it is possible (and consistent) to choose to be a determinist?

4. According to John Locke, all our knowledge comes from _____; hence, the mind of a newborn is a ______. If Locke's right, what do you think accounts for our ability to learn from our experiences?

5. Locke said _____ continuity establishes personal identity (bodily, psychological); Thomas Reid said identity relies on ______ memories, not total recall. How do you think you know that you're the same person now that you were at age 3 (for example)? If you forget much of your earlier life in old age, what reassures you that you'll still be you?

6. Locke's articulation of what natural rights influenced the U.S. Constitution? Do you think it matters if we say such rights are discovered rather than invented?

HWT
1. What are atman and anatta, and what classical western idea do they both contradict?

2. What was John Locke's concept of self or soul? What makes you you?

3. Shunning rigid essentialized identities, younger people increasingly believe what?

4. What cultural stereotype did Baggini find inaccurate when he went to Japan?

5. What important distinction did Nishida Kitaro draw?

6. What point about individuality did Monty Python make?

7. What is ubuntu?

1. Who wrote a memoir of life on the Kentucky frontier that turned him into a "real-life superhero"? (He's in my family tree, btw.)

2. Who built a cabin by a lake, moved in on the 4th of July, and epitomized a perennial American pastoral fantasy? What do you think he'd say about modern suburbia?

3. What did The New York Sun announce in a week-long "news" story in 1835? Who believed it?

4. Who was P.T. Barnum, and what was his fundamental Fantasyland mindset?

5. Whose touring play marked what key milestone in America's national evolution?

6. Who was Aunt Jemima?

Feb15

Irvin Yalom's novel The Spinoza Problem suggests that Epicurus's view of the gods as real but distant was "bold, but not foolhardy"... and that it presaged Spinoza's pantheism.

"I believe in Spinoza's God..." --Albert Einstein, as reported in the New York Times April 1929...

Spinoza the pantheist: "he believed that he believed"...

"Perhaps the most famous self-proclaimed disciple of Spinoza in the twentieth century was Einstein, who, when asked by a rabbi whether or not he believed in God, replied, "I believe in Spinoza's God, who reveals himself in the harmony of all being, not in a God who concerns himself with the fate and actions of men." Einstein was probably just being diplomatic when he answered the rabbi. Spinoza's God is, after all, a convenient deity for those who might more accurately be described as non-religious. The "religion" of Spinozism is in fact rather close to modern secularism. It insists that morality has nothing to do with the commands of a supremely powerful being, and that it does not require a priesthood or the threat of an unpleasant afterlife to sustain it. It rejects the idea of a personal God who created, cares about and occasionally even tinkers with the world. It dismisses the notion of the supernatural, and regards religious ceremonies as merely comforting or inspiring, if you like that sort of thing. It advocates freedom of thought in religious matters... And it places its faith in knowledge and understanding—rather than in faith itself—both to improve the circumstances of human life and to make that life more satisfying. The poet Heine, writing in the 1830s, seems to have glimpsed how far ahead of his times Spinoza was in this respect: "There is in Spinoza's writings a certain inexplicable atmosphere, as though one could feel a breeze of the future. Perhaps the spirit of the Hebrew prophets still rested on their late descendant." What would this "God-intoxicated" man have made of his own intellectual descendants? They include many people who openly profess atheism, and even though atheism now carries no stigma in economically developed countries except the United States, it is hard to imagine Spinoza being altogether happy to embrace it. What were for him the most important qualities among those traditionally attributed to God are, in his philosophy, qualities of the universe itself. God is not fictitious; He is all around us. Spinoza's God is admittedly so different from anyone else's that a case can be made for saying that he was an atheist without realising it; but it does appear that he believed that he believed in God. It is sometimes said that the birth of Judaism constituted an intellectual advance over most earlier religions because it reduced a panoply of gods to the one God of monotheism. On this way of thinking, Spinoza may be considered to have continued the work of his distant Hebrew ancestors by performing a further subtraction of the same sort, and reducing the duo of God and world to one."

— The Dream of Enlightenment: The Rise of Modern Philosophy by Anthony Gottlieb

Midterm report presentations

Here's the sign-up sheet. We've begun... ~~We're scheduled to begin presentations on Feb.13 but if anyone would like to volunteer to go earlier (the 6th or the 11th) that would be great. Might even earn you a base or two on the scorecard.~~

Indicate your date/topic preference(s) in the comments' space below (include your section #); select from the listed philosophers or from something in one of the recommended texts on reserve at the library circulation desk--Fantasyland (FL), How the World Thinks (HWT), Question Everything (QE). They, and other recommended texts, are on reserve at the circulation desk. You can check them out. Select a topic not already selected by a classmate in your section.

Your presentation should be about ten minutes, plus discussion. You can do a powerpoint if you wish, you can show a short video clip, OR NOT. If you're comfortable speaking from notes, from an outline or a prepared text, OR just extemporaneously, that's fine. (But just in case it's a fine day when you're scheduled to present, be prepared to take the class outside. Don't tie yourself too tightly to powerpoint etc. Have a Plan B.)

Give us a discussion question or two, and lead the discussion. We'll schedule no more than three presentations per class (so if three requests in your section have already been placed, on a given date, select another).

You can record your presentation in the library's MakerSpace if you wish, and show us the recording... but you will still need to be present to answer questions and lead discussion on your assigned presentation day.

And you can use the MakerSpace practice booth to prepare, as well.

Also: consider making an appointment with the Writing Center for help in smoothing your presentation. And remember that your personal librarian (Rachel.Kirk@mtsu.edu) is standing by to assist.

"Rubric"--give us ten good minutes of relevant talk about your subject, beginning from the premise that your audience knows only what we've been assigned to read about it in our required texts. Do a bit of additional research to tell us something we wouldn't have read there. If you do that, and get us talking, you'll get all 25 available points.

This should be a fun assignment. Learning in general should be fun. If it's not, you're doing it wrong.

FEB

6 Marcus Aurelius - #6 Tyler R.

Augustine-

Boethius-

Aquinas- #6 Anon. #7 Zach S.

FL 9-10 or HWT 9-10-

11 Machiavelli - #5 Aaron M., Marshay Jones (or Darwin). #6 Josh S. ~~#6 Joey F.~~

Hobbes- #5 Bailey H. #6 Jessica L. #7 Chris G

FL 11-12 or HWT 11-13-

Something in QE Part I - What does it mean to be human?-

13 Montaigne-

Descartes- #6 Ryan M. #7 Nate G.

Pascal- #5 McKinsley S. #6 Anon. #7 Lindsey F.

FL 13-14 or HWT 14-15-

18 Spinoza- #5 Nadia Briseno. # 6 Blake W. #7 Ariyanna S

Locke- #5 Nadia Jones. #6 Anslee B. #7 Isaiah B.

FL 15-16 or HWT 16-17-

Something in QE Part I - What does it mean to be human?- #5 Parker R. #6 Conner N. #7 Nick L.

20 Berkeley- #5 Devin W. #7 Carter W.

Leibniz- #5 Lilian M. #6 Hayden S. #7 Lorelei C.

Hume- #5 Valencia B. #6 Benji W

Rousseau- #6 Edwin Pena #7 Keyleigh A

FL 17-18 or HWT 18-19- #6 Aubrey J.

25 Kant- #5 Mallory S. #6 MacKenzie McD. #7 Emalee

Bentham- #5 Hoang T. #6 Henry H. #7 Caitlyn W.

Hegel- #_ Juan B. #6 Nergiz J. #7 John D.

Schopenhauer- #5 Abby W. #6 Briley C. #7 Koathar A

FL 19-20 or HWT 20-22-

27 J.S. Mill- #6 Patrick S.

Charles Darwin & evolution- #5 Nathen w. #6 Charles M. #7 Jonathan Dopp

Kierkegaard- #5 Nate H. #6 Derienono S. #7 Nicholas L.

Karl Marx and revolutionary socialism- #5 "Anon" (Daniel W?) #6 Holland K. #7 Claire M.

FL 21-22 or HWT 23-24-

MAR

4 William James- #5 Grace A. #7 Emma S.

Nietzsche- #5 Will P. #6 Serenity F. #7 Daniel S.

FL 23-24 or HWT 25-26-

Something in QE Part III - Can we believe our eyes?- #5 Cameron W. #6 Amir S. #7 Maddison C.

Spring Break

18 Russell- #5 Brady M. #6 Ethan Klein. #7 Mackenna M.

Sartre- #7 Angelo

Simone de Beauvoir- #5 Darvon H. #6 Emmanuel J.

Camus- #5 Sophia. #6 Taniya B. #7 Lore C.

FL 25-26 or HWT 27-28- #6 Kripa S.

20 Wittgenstein- #5 William P. #6 Kal I.

Hannah Arendt- #5 Jadyn Cortes. #6 Adam S. #7 Sidney S.

FL 27-28-

Something in QE Part IV - Should speech be free?- #5 Inas I

Something in QE Part V - What is happiness?- #6 Liz E. #7 Alexzander P.

25 John Rawls- #5 John G. #6 Jackson P. #7 Aedan D.

Alan Turing- #5 Larry Lehmann. #6 Troy R.

Peter Singer- #6 Samantha Johnson. #7 Autumn

FL 29-32- #5 Ben S.

Mindless confirmation

"…Of Kennedy's confirmation, Senator Jon Ossoff (D-GA) said to his colleagues: "It's truly astounding that the Senate stands on the brink of confirming Mr. Kennedy to lead America's public health agencies. And if the Senate weren't gripped in this soon-to-be infamous period of total capitulation, I don't think this nominee would have made it as far as a hearing…. If I'd told you a couple of years ago, 'There's a guy who's been nominated to run public health nationwide. His job will be to protect American families from death and disease. He's going to run the whole public health system: Medicare, Medicaid, the C[enters] for D[isease] C[ontrol and Prevention], the N[ational] I[nstitutes of] H[ealth]—all of it. He'll decide how we protect the country from infectious disease, he'll set the rules for every hospital in the country, he'll decide what healthcare and medicines get covered by Medicare, he'll manage our response in the event of a pandemic.' And then I told you,… 'Well,... there are a few concerns about this nominee. First of all, zero relevant experience. He's a trial lawyer, a politician from a famous family. No medical or scientific background, he's never run a hospital or a health system or anything like that. Second of all… he's said some pretty wild stuff about public health, over and over and over again, like: he proposed that Covid-19 might be 'ethnically targeted' to spare Jews. Ethnically targeted to spare Jews. He said Lyme disease was a military bioweapon. For years he's been persuading American families against routine childhood immunizations. He's compared the work of the CDC to 'Nazi death camps.'... If a couple of years ago I told you all that, and I told you that the Senate was about to put America's health in this man's hands, you'd probably tell me the Senate has lost its mind."
All the Senate Republicans but McConnell voted to confirm Kennedy..."

https://open.substack.com/pub/heathercoxrichardson/p/february-13-2025?r=35ogp&utm_medium=ios

Horrifying

The sixty-first Munich Security Conference, the world’s leading forum for talking about international security policy, took place from February 14 to February 16 this year. Begun in 1963, it was designed to be an independent venue for experts and policymakers to discuss the most pressing security issues around the globe.

At the conference on Friday, February 14, Vice President J.D. Vance launched what The Guardian’s Patrick Wintour called “a brutal ideological assault” against Europe, attacking the values the United States used to share with Europe but which Vance and the other members of the Trump administration are now working to destroy.

Vance and MAGA Christian nationalists reject the principles of secular democracy and instead align with leaders like Hungarian prime minister Viktor Orbán. They claim that the equal rights central to democracy undermine nations by treating women and racial, religious, and gender minorities as equal to white Christian men. They want to see an end to the immigration that they believe weakens a nation's people, and for government to reinforce traditional religious and patriarchal values.

Vance attacked current European values and warned that the crisis for the region was not external actors like Russia or China, but rather “the threat from within.” He accused Europe of censoring free speech, but it was clear—especially coming from the representative of a regime that has erased great swaths of public knowledge because it objects to words like “gender”—that what he really objected to was restrictions on the speech of far-right ideologues.

After the rise and fall of German dictator Adolf Hitler, Germany banned Nazi propaganda and set limits on hate speech, banning attacks on people based on racial, national, religious, or ethnic background, as these forms of speech are central to fascism and similar ideologies. That hampers the ability of Germany’s far-right party Alternative for Germany, or AfD, to recruit before upcoming elections on February 23.

After calling for Europe to “change course and take our shared civilization in a new direction,” Vance threw his weight behind AfD. He broke protocol to refuse a meeting with current German chancellor, Olaf Scholz, and instead broke a taboo in German politics by meeting with the leader of AfD Trump called Vance’s speech “very brilliant.”

Bill Kristol of The Bulwark posted: “It's heartening that today the leaders of the two major parties in Germany are unequivocally anti-Nazi and anti-fascist. It's horrifying that today the president and vice-president of the United States of America are not.” German defense minister Boris Pistorius called Vance’s speech “unacceptable,” and on Saturday, Scholz said: “Never again fascism, never again, racism, never again aggressive war…. [T]oday’s democracies in Germany and Europe are founded on the historic awareness and realization that democracies can be destroyed by radical anti-democrats.”

Vance and the Trump administration have the support of billionaire Elon Musk in their attempt to shift the globe toward the rejection of democracy in favor of far-right authoritarianism. David Ingram and Bruna Horvath of NBC News reported today that Musk has “encouraged right-wing political movements, policies and administrations in at least 18 countries in a global push to slash immigration and curtail regulation of business.”

HCR...

Sunday, February 16, 2025

Henry & Richard

It's the birthday of historian and philosopher Henry Adams, born in Boston, Massachusetts (1838). He was the grandson of John Quincy Adams and the great-grandson of John Adams, and wrote several books on American history, including the nine-volume History of the United States of America During the Administrations of Thomas Jefferson and James Madison (1889-91).

He's best known for his dark and pessimistic autobiography, The Education of Henry Adams (1918). He said he felt more at home in 17th- and 18th-century America than he did in 20th-century America. He wrote that most Americans he had encountered "had no time for thought; they saw, and could see, nothing beyond their day's work; their attitude to the universe outside them was that of the deep-sea fish."*

It's the birthday of novelist Richard Ford, born in Jackson, Mississippi (1944). Ford has spent most of his adult life moving from city to city with his wife. He's lived in 14 states, as well as France and Mexico. At one point, he divided his time between a townhouse on Bourbon Street in New Orleans, a house in Montana, and a plantation house in Mississippi. He said: "The really central thing is that, no matter where I move, I always write and I'm married to the same girl. All that other stuff is just filigree."

His first novels featured tormented characters, and his wife told him to try writing a book about somebody happy for a change. So he wrote about a normal, likeable guy named Frank Bascombe, who gives up a career as a fiction writer to write for a sports magazine. He wrote about 150 pages and showed them to his editor, who told him to throw the book away. But he decided to ignore his editor and finish the book, which he called The Sportswriter (1986), and it was his first big success. He wrote two more novels about Frank Bascombe, both of them successful: Independence Day (1995), which won the Pulitzer Prize, and The Lay of the Land (2006).

https://open.substack.com/pub/thewritersalmanac/p/the-writers-almanac-from-sunday-february-95e?r=35ogp&utm_medium=ios

*William James wrote a remarkable letter to Adams in his terminal summer of 1910...

"...The "second law" is wholly irrelevant to "history"—save that it sets a terminus—for history is the course of things before that terminus, and all that the second law says is that, whatever the history, it must invest itself between that initial maximum and that terminal minimum of difference in energy-level. As the great irrigation-reservoir empties itself, the whole question for us is that of the distribution of its effects, of which rills to guide it into; and the size of the rills has nothing to do with their significance. Human cerebration is the most important rill we know of, and both the "capacity" and the "intensity" factor thereof may be treated as infinitesimal. Yet the filling of such rills would be cheaply bought by the waste of whole sums spent in getting a little of the down-flowing torrent to enter them. Just so of human institutions—their value has in strict theory nothing whatever to do with their energy-budget—being wholly a question of the form the energy flows through. Though the ultimate state of the universe may be its vital and psychical extinction, there is nothing in physics to interfere with the hypothesis that the penultimate state might be the millennium—in other words a state in which a minimum of difference of energy-level might have its exchanges so skillfully canalisés that a maximum of happy and virtuous consciousness would be the only result. In short, the last expiring pulsation of the universe's life might be, "I am so happy and perfect that I can stand it no longer." You don't believe this and I don't say I do. But I can find nothing in "Energetik" to conflict with its possibility. You seem to me not to discriminate, but to treat quantity and distribution of energy as if they formed one question..."

https://www.gutenberg.org/files/38091/38091-h/38091-h.htm#page_344

“Disaster” close to home

"…the shutdown of the U.S. Agency for International Development (USAID) is a blow to the agricultural sector: USAID buys about $2 billion in agricultural products from U.S. farmers every year. It has also supported funding for research at state universities like the University of Tennessee, the University of Missouri, and the University of Louisiana.

Cuts to indirect spending in grants from the National Institutes of Health will also hit hard across the country, and states where Trump won more than 55% of the 2024 vote are no exception. Former college president Michael Nietzel noted in Forbes that Texas stands to lose more than $300 million; Ohio, more than $170 million; and Tennessee, Missouri, and Florida, more than $130 million apiece. These losses will cause thousands of layoffs and, as the Association of American Medical Colleges said, "diminish the nation's research capacity, slow scientific progress and deprive patients, families and communities across the country of new treatments, diagnostics and preventive interventions."

Trump said Wednesday he wanted to shutter the Department of Education immediately, calling it "a big con job." That Department provides grants for schools in low-income communities as well as money for educating students with special needs: eight of the ten states receiving the most federal money for their K–12 schools are dominated by Republicans.

Trump has called the Federal Emergency Management Agency a "disaster" and said states should handle natural disasters like hurricanes, wildfires, floods, and tornadoes on their own. But states do not have the resilience they need for such short-term emergencies. Once again, while all states receive FEMA money, Republican-dominated states get slightly more of that money than Democratic-dominated states do..."

HCR

https://open.substack.com/pub/heathercoxrichardson/p/february-15-2025?r=35ogp&utm_medium=ios

Phil.Oliver@mtsu.edu

👣Solvitur ambulando

💭Sapere aude

Thursday, February 13, 2025

Happy (almost) Valentine's Day

Philosophy & Love
Eros In Plato
The erotic side of Socratic philosophy

In a brief and very plain dialogue with Agathon in Plato’s Symposium, Socrates asks Agathon whether eros (= passionate love) is the sort of thing which is “of something” or “of nothing.” Agathon answers, “Yes, indeed it is [of something].” This is a most remarkable answer, because Agathon is sure about the existence of an object of erotic love, without yet knowing what that object, that ‘something’, is. But this, in sum and in substance, gives the very character of eros – namely, to be sure about the existence of its object, without yet knowing what that object is. Socrates continues, “Guard this [eros] by yourself, by remembering whatever.” The guarding is necessary apparently because the eros might easily depart, which implies that eros as Agathon presents it is not a permanent acquisition. Further, Socrates ordering Agathon to guard it ‘by’ himself, instead of ‘in’ himself, implies that eros does not dwell in Agathon as a desire or emotion of his soul. In fact, Eros is later described as a “great daimon” – an intermediary between men and gods. Also, what does Socrates mean by ‘remembering whatever’? How can one remember what he does not yet know? The only way he can ‘remember’ here is if he never forgets, for one moment, that he does not yet know ‘whatever’ the object of desire is.

Socrates now asks Agathon if eros desires and loves its object or not; and, further, whether it is in having or in not having the object that one desires and loves it. Socrates argues that it is necessary that desire depends entirely on lack, and that to continue, eros thus does not ever ‘have’ its object. Socrates summarizes the object of erotic desire as that which is not at hand and that which is not present and that which it does not have and that which it itself is not... (continues)

The School of Life on Love

“The world is sick for a surprisingly modest-sounding reason: we don’t understand love – and yet we are rather convinced that we do. We talk a lot of love of course, but generally in terms of a dizzying rapture lasting a few months focused on someone’s beauty, intelligence and strength. The most convincing discussion of love in the West came from Jesus of Nazareth, which has been unfortunate, given how easy it is to overlook everything he had to say once you don’t ‘believe’...”

PODCAST: Plato's Symposium
In Our Time Melvyn Bragg and his guests discuss Plato's Symposium, one of the Greek philosopher's most celebrated works. Written in the 4th century BC, it is a dialogue set at a dinner party attended by a number of prominent ancient Athenians, including the philosopher Socrates and the playwright Aristophanes. Each of the guests speaks of Eros, or erotic love. This fictional discussion of the nature of love, how and why it arises and what it means to be in love, has had a significant influence on later thinkers, and is the origin of the modern notion of Platonic love.

LOVE
This essay focuses on personal love, or the love of particular persons as such. Part of the philosophical task in understanding personal love is to distinguish the various kinds of personal love. For example, the way in which I love my wife is seemingly very different from the way I love my mother, my child, and my friend. This task has typically proceeded hand-in-hand with philosophical analyses of these kinds of personal love, analyses that in part respond to various puzzles about love. Can love be justified? If so, how? What is the value of personal love? What impact does love have on the autonomy of both the lover and the beloved? (SEP, continues)

Pascal #5... and sharing slideshows

#5 McKinsley S's Blaise Pascal presentation...

If those of you who do slide presentations want to send them to me to post, please do so at least a day before class.

Or bring it on a thumb drive.

Or become an author on the site and post it yourself.

But remember, you do not have to do a slideshow. On nice days, if we get them again, I'd rather you just take us outdoors and talk to us.

FEB 18 [Catch up from last time: Montaigne...] Midterm report presentations; Spinoza, Locke, & Reid-LHP 13-14. Rec: FL 15-16. HWT 16-17... FEB 20 Berkeley, Leibniz, Hume, & Rousseau-LHP 15-18. Weiner 3. Rec: FL 17-18. HWT 18-19... FEB 25 Kant, Bentham, Hegel, Schopenhauer-LHP 19-23. Weiner 5. Rec: FL 19-20. HWT 20-22... FEB 27 Mill, Darwin, Kierkegaard, Marx-LHP 24-27. Rec: FL 21-22. HWT 23-24.SPRING '25 T/Th 9:40 (#5), 2:40 (#7) JUB 204, 1 pm (#6) PH 312... phil.oliver@mtsu.edu... 300 James Union Building (JUB)

Texts Spring 2025

REQUIRED: Nigel Warburton, LITTLE HISTORY OF PHILOSOPHY (LHP) (etext linked below)... Susan Neiman, WHY GROW UP (WGU)... John Kaag, SICK SOULS, HEALTHY MINDS: How William James Can Save Your Life (SS)... Eric Weiner, THE SOCRATES EXPRESS: In Search of Life Lessons from Dead Philosophers (Weiner_)... RECOMMENDED (and available for 3-day checkout at the library): Mariana Allesandri, NIGHT VISION: seeing ourselves through dark moods... Kurt Andersen, FANTASYLAND: How America Went Haywire: A 500-Year History by Kurt Andersen (FL) ... Julian Baggini, HOW THE WORLD THINKS (HWT)... Kaag & J. van Belle, BE NOT AFRAID OF LIFE: In the Words of William James... Robert Richardson, THREE ROADS BACK: How Emerson, Thoreau, and William James Responded to the Greatest Losses of Their Lives... Kieran Setiya, LIFE IS HARD (LH)

JPO bio

The author of "William James's Springs of Delight: The Return to Life, (VU Press, 2001) " Phil Oliver specializes in the American philosophical tradition with supporting interests in applied ethics (particularly Bioethics and Environmental Ethics), Anglo-American literature, history, humanism, naturalism, science and exploration, peripatetic ("walking & talking") philosophy, baseball, cycling, swimming, the pursuit of happiness, and the perpetual dawn of day. One of his favorite MTSU courses is The Philosophy of Happiness. He is academic advisor for minors in American Culture (American Studies), and a founding board member and current President of the William James Society (wjsociety.org). You can follow him on Bluesky (@osopher.bsky.social), Substack (philoliver.substack.com) and on his blogsite Up@dawn (jposopher.blogspot.com) but of course, as Immanuel Kant and Monty Python's Brian Cohen agreed: You don't have to follow anybody. "Sapere aude," have the courage to think for yourself. But not BY yourself. Good philosophy collaborates and converses.

Philosophy tutor & Writing Center

Tutoring for philosophy this semester will continue to be provided by Matthew Pierce, in the JUB. Though tutoring won't be offered during Spring Break, it will begin the week of 17 February and continue through the last week of classes, including Study Day. Here's the schedule: Mondays: 1pm-2pm, Thursdays: 9am-10:30am, Fridays: 1pm-3pm, May 1 (Study Day): 1pm-3pm. ... WRITING CENTER: The Margaret H. Ordoubadian University Writing Center is located in LIB 362 and online at www.mtsu.edu/writing-center. Here, students can receive valuable (and FREE!) one-to-one assistance in person or online on writing projects for any course. Please make your appointment by stopping by LIB 362, calling 615-904-8237, or visiting the UWC website. Visit early and often! https://www.mtsu.edu/writing-center/

Gymnasiums of the Mind

"Followers of the Greek Aristotle were known as peripatetics because they passed their days strolling and mind-wrestling through the groves of the Academe. The Romans’ equally high opinion of walking was summed up pithily in the Latin proverb: “It is solved by walking.” Nearly every philosopher-poet worth his salt has voiced similar sentiments. Erasmus recommended a little walk before supper and “after supper do the same.” Thomas Hobbes had an inkwell built into his walking stick to more easily jot down his brainstorms during his rambles. Jean- Jacques Rousseau claimed he could only meditate when walking: “When I stop, I cease to think,” he said. “My mind only works with my legs.” Søren Kierkegaard believed he’d walked himself into his best thoughts. In his brief life Henry David Thoreau walked an estimated 250,000 miles, or ten times the circumference of earth. “I think that I cannot preserve my health and spirits,” wrote Thoreau, “unless I spend four hours a day at least – and it is commonly more than that – sauntering through the woods and over the hills and fields absolutely free from worldly engagements.” Thoreau’s landlord and mentor Ralph Waldo Emerson characterized walking as “gymnastics for the mind...” Christopher Orlet, Philosophy Now https://philosophynow.org/issues/44/The_Gymnasiums_of_the_Mind

Admirable profession

"...Most of the luxuries, and many of the so called comforts of life, are not only not indispensable, but positive hindrances to the elevation of mankind. With respect to luxuries and comforts, the wisest have ever lived a more simple and meagre life than the poor. The ancient philosophers, Chinese, Hindoo, Persian, and Greek, were a class than which none has been poorer in outward riches, none so rich in inward. We know not much about them. It is remarkable that we know so much of them as we do. The same is true of the more modern reformers and benefactors of their race. None can be an impartial or wise observer of human life but from the vantage ground of what we should call voluntary poverty. Of a life of luxury the fruit is luxury, whether in agriculture, or commerce, or literature, or art. There are nowadays professors of philosophy, but not philosophers. Yet it is admirable to profess because it was once admirable to live..."

"I went to the woods because...

I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practise resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion... "

"I left the woods for as good a reason as I went there...

Perhaps it seemed to me that I had several more lives to live, and could not spare any more time for that one. It is remarkable how easily and insensibly we fall into a particular route, and make a beaten track for ourselves. I had not lived there a week before my feet wore a path from my door to the pond-side; and though it is five or six years since I trod it, it is still quite distinct. It is true, I fear that others may have fallen into it, and so helped to keep it open. The surface of the earth is soft and impressible by the feet of men; and so with the paths which the mind travels. How worn and dusty, then, must be the highways of the world, how deep the ruts of tradition and conformity! I did not wish to take a cabin passage, but rather to go before the mast and on the deck of the world, for there I could best see the moonlight amid the mountains. I do not wish to go below now... I learned this, at least, by my experiment; that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours..."

Where he lived, and what he lived for

"Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through Paris and London, through New York and Boston and Concord, through church and state, through poetry and philosophy and religion, till we come to a hard bottom and rocks in place, which we can call reality, and say, This is, and no mistake; and then begin, having a point d’appui, below freshet and frost and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a Nilometer, but a Realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time. If you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career. Be it life or death, we crave only reality. If we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business."

Vote!

"The 2024 election is going to be decided by people under 30, who have the most at stake, and they need to register to vote in order to make a difference. That’s the answer, simple democracy." -GK... Please visit TennVoterLookup if you would like to check your Tennessee registration status or check RockTheVote.org. TN residents can update or change their information on the TN Government's website. If you're currently registered in another county it may be easier for you to vote here. Register in Rutherford County: https://www.mtsu.edu/amerdem/register-to-vote.php

Thinking is a social activity

"We do not (on Justice Holmes's reasoning) permit the free expression of ideas because some individual may have the right one. No individual alone can have the right one. We permit free expression because we need the resources of the whole group to get us the ideas we need. Thinking is a social activity. I tolerate your thought because it is part of my thought—even when my thought defines itself in opposition to yours." — The Metaphysical Club: A Story of Ideas in America by Louis Menand https://a.co/8qI6C9a

A proper education

“The complexity of our present trouble suggests as never before that we need to change our present concept of education. Education is not properly an industry, and its proper use is not to serve industries, either by job-training or by industry-subsidized research. It's proper use is to enable citizens to live lives that are economically, politically, socially, and culturally responsible. This cannot be done by gathering or "accessing" what we now call "information" - which is to say facts without context and therefore without priority. A proper education enables young people to put their lives in order, which means knowing what things are more important than other things; it means putting first things first.” ― Wendell Berry

The college project

“The American college may be considered a continuation, at the human level, of the self-education process of the earth itself: universe education, earth education, and human education are stages of development in a single unbroken process...The entire college project can be seen as that of enabling the student to understand the immense story of the universe and the role of the student in creating the next phase of the story.” --Thomas Berry, “The American College in the Ecological Age,” in The Dream of the Earth

Planting seeds

One thing is certain: if our educational system does not honestly and explicitly promote the central tenet of science—that nothing is sacred—then we encourage myth and prejudice to endure. We need to equip our children with tools to avoid the mistakes of the past while constructing a better, and more sustainable, world for themselves and future generations. We won’t do that by dodging inevitable and important questions about facts and faith. Instead of punting on those questions, we owe it to the next generation to plant the seeds of doubt." Lawrence M. Krauss, "Teaching Doubt"-The New Yorker

Enlightened thoughts

“Reason drives your search to make sense of the world by pushing you to ask why things are as they are. For theoretical reason, the outcome of that search becomes science; for practical reason, the outcome is a more just world.”

“A defence of the Enlightenment is a defence of the modern world, along with all its possibilities for self-criticism and transformation. If you’re committed to Enlightenment, you’re committed to understanding the world in order to improve it.”

“Freedom cannot simply mean doing whatever strikes you at the moment: that way you're a slave to any whim or passing fancy. Real freedom involves control over your life as a whole, learning to make plans and promises and decisions, to take responsibility for your actions' consequences.”

“Doing what you can to move your part of the world closer to the way that it should be, while never losing sight of the way that it is, is what being a grown-up comes to.”
― Susan Neiman, Why Grow Up?: Subversive Thoughts for an Infantile Age

The thinkers of the Age of Reason and the Enlightenment saw an urgent need for a secular foundation for morality, because they were haunted by a historical memory of centuries of religious carnage: the Crusades, the Inquisition, witch hunts, the European wars of religion. They laid that foundation in what we now call humanism, which privileges the well-being of individual men, women, and children over the glory of the tribe, race, nation, or religion. It is individuals, not groups, who are sentient—who feel pleasure and pain, fulfillment and anguish. Whether it is framed as the goal of providing the greatest happiness for the greatest number or as a categorical imperative to treat people as ends rather than means, it was the universal capacity of a person to suffer and flourish, they said, that called on our moral concern.”

“The Enlightenment thus translated the ultimate question ‘How can I be saved?’ into the pragmatic ‘How can I be happy?’—thereby heralding a new praxis of personal and social adjustment.”

“The ideals of the Enlightenment are products of human reason, but they always struggle with other strands of human nature: loyalty to tribe, deference to authority, magical thinking, the blaming of misfortune on evildoers.”― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“We must cultivate our garden.”

“Think for yourself and let others enjoy the privilege of doing so too.” Voltaire

“Education begins the gentleman, but reading, good company and reflection must finish him.”

“To love truth for truth's sake is the principal part of human perfection in this world, and the seed-plot of all other virtues.” ― John Locke

“One unerring mark of the love of truth is not entertaining any proposition with greater assurance than the proofs it is built upon will warrant.”

“I pretend not to teach, but to inquire; and therefore cannot but confess here again,–that external and internal sensation are the only passages I can find of knowledge to the understanding. These alone, as far as I can discover, are the windows by which light is let into this DARK ROOM. For, methinks, the understanding is not much unlike a closet wholly shut from light, with only some little openings left, to let in external visible resemblances, or ideas of things without: which, would they but stay there, and lie so orderly as to be found upon occasion, it would very much resemble the understanding of a man, in reference to all objects of sight, and the ideas of them.”

― John Locke, An Essay Concerning Human Understanding

“Man is born free, and everywhere he is in chains. Those who think themselves the masters of others are indeed greater slaves than they.”

“Why should we build our happiness on the opinons of others, when we can find it in our own hearts?”
― Jean-Jacques Rousseau, The Social Contract and Discourses

“If a nation expects to be ignorant and free, in a state of civilization, it expects what never was and never will be.”

“It does me no injury for my neighbour to say there are 20 gods or no God. It neither picks my pocket nor breaks my leg.”

I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should 'make no law respecting an establishment of religion, or prohibiting the free exercise thereof,' thus building a wall of separation between Church & State.― Thomas Jefferson, Letters of Thomas Jefferson

Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear... ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... [Jefferson, Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]”

“The true value of a human being can be found in the degree to which he has attained liberation from the self.”― Albert Einstein

“There is strong shadow where there is much light.”
― Johann Wolfgang von Goethe, Götz von Berlichingen

“How could they see anything but the shadows if they were never allowed to move their heads?”
― Plato, The Allegory of the Cave

“Enlightenment means taking full responsibility for your life.”
― William Blake

“To live is not to breathe but to act. It is to make use of our organs, our senses, our faculties, of all the parts of ourselves which give us the sentiment of our existence. The man who has lived the most is not he who has counted the most years but he who has most felt life.”
― Jean-Jacques Rousseau, Emile, or On Education

“We owe a huge debt to Galileo for emancipating us all from the stupid belief in an Earth-centered or man-centered (let alone God-centered) system. He quite literally taught us our place and allowed us to go on to make extraordinary advances in knowledge.”
― Christopher Hitchens

“It is not easy to convey, unless one has experienced it, the dramatic feeling of sudden enlightenment that floods the mind when the right idea finally clicks into place. One immediately sees how many previously puzzling facts are neatly explained by the new hypothesis. One could kick oneself for not having the idea earlier, it now seems so obvious. Yet before, everything was in a fog.”
― Francis Crick, What Mad Pursuit

“I am a humanist, which means, in part, that I have tried to behave decently without expectations of rewards or punishments after I am dead.”
― Kurt Vonnegut
==

“For me, it is far better to grasp the Universe as it really is than to persist in delusion, however satisfying and reassuring.”

“Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light‐years and in the passage of ages, when we grasp the intricacy, beauty, and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King, Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both.”

“I have a foreboding of an America in my children's or grandchildren's time -- when the United States is a service and information economy; when nearly all the manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what's true, we slide, almost without noticing, back into superstition and darkness...

The dumbing down of American life is most evident in the slow decay of substantive content in the enormously influential media, the 30 second sound bites (now down to 10 seconds or less), lowest common denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance”

“We've arranged a global civilization in which most crucial elements profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces.”

“If we can't think for ourselves, if we're unwilling to question authority, then we're just putty in the hands of those in power. But if the citizens are educated and form their own opinions, then those in power work for us. In every country, we should be teaching our children the scientific method and the reasons for a Bill of Rights. With it comes a certain decency, humility and community spirit. In the demon-haunted world that we inhabit by virtue of being human, this may be all that stands between us and the enveloping darkness.”
― Carl Sagan, The Demon-Haunted World: Science as a Candle in the Dark

==
On the other hand, eastern enlightenment...

“Not thinking about anything is Zen. Once you know this, walking, sitting, or lying down, everything you do is Zen.”
― Bodhidharma, The Zen Teaching of Bodhidharma

How to add links, embed videos etc.

Videos: in Blogger, after clicking on "New Post"-- 1. Copy the URL of the video you want to share. 2. Click on "More options" on the far right of the toolbar above, then Insert Video icon (3d from left) 3. Select YouTube 5. Select Search 6. Paste the URL & Select it == To insert links: 1. Highlight a word or phrase in your text 2. Click on the link icon 3. Paste the URL address of the site or passage you want to link to == To insert graphics, either just copy-&-paste... OR, click on the "insert image" icon (to the right of the link icon, to the left of the "insert video" icon) and select the appropriate option == To embed Google Books pages: 1. Find the book you want to embed. 2. Select Preview 3. Select (click on) the page you want to embed. 4. Click More Actions (the three vertical dots in the upper right) 5. Select Embed (unless you just want to link the page) 6. Copy the code 7. In edit mode on blogger, select the pen icon in the upper left and click on HTML view 8. Paste the code == Familiarize yourself with the edit icons in the drop-down menu (link, insert image, insert video, etc.) Always make sure, after you Publish, that the formatting is correct on the blogsite. If not, click More options (the three horizontal dots in the upper right) and then Clear Formatting on the far right (the T with a diagonal slash).