Friday, September 20, 2024

Epicurean (et al) podcast

Epicurus's Letter to Menoeceus

On death, the gods, pleasure, pain, and free will

SEP 20, 2024

The Practical Wisdom podcast I produce is not for the faint of heart. Each series of episodes presents a deep dive into a single text from the Greco-Roman wisdom tradition. From time to time, as in the case of this post, it may helpful to pause and collect together all the entries referring to the same piece of classical writing, so that listeners can go back to them at their leisure, listen to them in sequence, and gain a broader appreciation of what they are about.

Today I submit to you a collection of links to my commentary of Epicurus’s famous letter to Menoeceus, in which the founder of the most famous hedonist school of philosophy explains the basics of his doctrines.

Epicurus touches on a wide variety of subjects, including why we should study philosophy, the nature of death and of the gods, the distinctions among different kinds of pleasure, the relationship between pleasure and pain, misconceptions about Epicureanism, determinism, and the notion of free will.

The translation I used is the one by George K. Strodach, published in Being Happy, Penguin, 2020. Here are the links to the pertinent episodes:

https://thephilosophygarden.substack.com/p/epicuruss-letter-to-menoeceus?utm_source=post-email-title&publication_id=1074027&post_id=148164923&utm_campaign=email-post-title&isFreemail=true&r=35ogp&triedRedirect=true&utm_medium=email

Questions SEP 24

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

SEP 24

Spinoza - #H1 Christian; #H2 Aidan Taylor; #H3 Evan B.
Something in FL 15-16 or HWT 16-17 - #H2 Maria Lassiter
Something in QE Part II - Is Democracy Possible - #H3 Floris O.

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

Thursday, September 19, 2024

George

On this day in 1796, President George Washington's farewell address was printed in the Daily American Advertiser as an open letter to American citizens. The most famous of all his "speeches," it was never actually spoken; a week after its publication in this Philadelphia newspaper, it was reprinted in papers all over the country.

The address was a collaborative effort that took Washington months to finalize, incorporating the notes that James Madison had prepared four years prior when Washington intended to retire after his first term, as well as numerous edits from Alexander Hamilton and a critique from John Jay. Madison, Hamilton, and Jay were accustomed to writing collectively; together they had published the Federalist Papers, 85 newspaper articles published throughout the 13 states to introduce and explain their proposal for a Constitution.

Now only eight years old, the Constitution was in danger, Washington feared, of falling prey to the whims of popular sentiment. In 6,086 words, his address seeks to encourage the nation to respect and maintain the Constitution, warning that a party system — not yet the governmental standard operating procedure — would reduce the nation to infighting. He urged Americans to relinquish their personal or geographical interests for the good of the national interest, warning that "designing men" would try to distract them from their larger common views by highlighting their smaller, local differences. "You cannot shield yourselves too much against the jealousies and heartburnings which spring from these misrepresentations; they tend to render alien to each other those who ought to be bound together by fraternal affection," he wrote.

Washington also feared interference by foreign governments…

https://thewritersalmanac.substack.com/p/the-writers-almanac-from-thursday-433?utm_campaign=posts-open-in-app&r=35ogp

Lyceum next Friday (27th)

The Department of Philosophy and Religious Studies is hosting its first Applied Philosophy Lyceum of the academic year on Friday, September 27, 2024, at 5:00 PM in COE 164.

DR. MARIANA ALESSANDRI

Associate Professor, University of Texas Rio Grande Valley

“THE UPSIDE OF ANXIETY: Kierkegaard on feeling better about feeling bad”

Is anxiety best described as a lack of faith, an error in reasoning, or a brain disease/chemical imbalance? Do any of our contemporary definitions or descriptions of anxiety help us feel better about it? In 1844, the “congenitally anxious” philosopher Søren Kierkegaard posited that the more anxious a civilization is, the more profound the culture. Can Kierkegaard’s defense of anxiety help us, in 2024, to feel better about feeling bad?

Join Dr. Mariana Alessandri, Associate Professor in the Department of Philosophy at the University of Texas Rio Grande Valley, and author of Night Vision: Seeing Ourselves Through Dark Moods, as she talks about the mental illness that 1 in 3 college students suffers from.

* This event is free and open to the public. A reception will follow the discussion.

Wednesday, September 18, 2024

Mike Pence & James Buchanan

The former vice-president did his Constitutional duty on Jan.6, 2021. That makes him a dutiful public servant, not--surely--a "hero"... unless it's become heroic not to participate in anti-democratic insurrection.

He regards James Buchanan as a hero. One of our past campus speakers viewed the namesake of our top Honors Scholarship very differently:

Democracy in chains

Hobbes and Machiavelli were not friends of democracy.

Neither was the MTSU alum who is celebrated on our campus with a commemorative plaque, a reading room in the library, and an honors fellowship in his name: James M. Buchanan.

His story, and the threat to American democracy it represents, is dramatically told in Nancy MacLean's Democracy in Chains, the kindle version of which is currently on sale for $1.99. Everyone connected with MTSU needs to know the story, and the origins of the Political Economy Research Institute on our campus.

"James M. Buchanan, economist and author, received the 1986 Nobel Memorial Prize in Economic Sciences. Grandson of a former governor, he attended Middle Tennessee State Teachers College, the University of Tennessee, and the University of Chicago. Buchanan's emphasis on applying market principles to political choice led to the founding of the subdiscipline of Public Choice, recognized throughout the world. Since 1983, Buchanan has been associated with George Mason University." Marker

bust

Democracy in Chains: The Deep History of the Radical Right's Stealth Plan for America
Nancy MacLean

Behind today’s headlines of billionaires taking over our government is a secretive political establishment with long, deep, and troubling roots. The capitalist radical right has been working not simply to change who rules, but to fundamentally alter the rules of democratic governance. But billionaires did not launch this movement; a white intellectual in the embattled Jim Crow South did. Democracy in Chains names its true architect—the Nobel Prize-winning political economist James McGill Buchanan—and dissects the operation he and his colleagues designed over six decades to alter every branch of government to disempower the majority.

In a brilliant and engrossing narrative, Nancy MacLean shows how Buchanan forged his ideas about government in a last gasp attempt to preserve the white elite’s power in the wake of Brown v. Board of Education. In response to the widening of American democracy, he developed a brilliant, if diabolical, plan to undermine the ability of the majority to use its numbers to level the playing field between the rich and powerful and the rest of us.

Corporate donors and their right-wing foundations were only too eager to support Buchanan’s work in teaching others how to divide America into “makers” and “takers.” And when a multibillionaire on a messianic mission to rewrite the social contract of the modern world, Charles Koch, discovered Buchanan, he created a vast, relentless, and multi-armed machine to carry out Buchanan’s strategy.

Without Buchanan's ideas and Koch's money, the libertarian right would not have succeeded in its stealth takeover of the Republican Party as a delivery mechanism. Now, with Mike Pence as Vice President, the cause has a longtime loyalist in the White House, not to mention a phalanx of Republicans in the House, the Senate, a majority of state governments, and the courts, all carrying out the plan. That plan includes harsher laws to undermine unions, privatizing everything from schools to health care and Social Security, and keeping as many of us as possible from voting. Based on ten years of unique research, Democracy in Chains tells a chilling story of right-wing academics and big money run amok. This revelatory work of scholarship is also a call to arms to protect the achievements of twentieth-century American self-government.

“To Buchanan, what others described as taxation to advance social justice or the common good was nothing more than a modern version of mob attempts to take by force what the takers had no moral right to: the fruits of another person’s efforts. In his mind, to protect wealth was to protect the individual against a form of legally sanctioned gangsterism.”
“[James M. Buchanan] directed hostility toward college students, public employees, recipients of any kind of government assistance, and liberal intellectuals. His intellectual lineage went back to such bitter establishment opponents of Populism as the social Darwinists Herbert Spencer and William Graham Sumner. The battle between "the oppressed and their oppressors," as one People's Party publication had termed it in 1892, was redefined in his milieu: "the working masses who produce" became businessmen, and "the favored parasites who prey and fatten on the toil of others" became those who gained anything from government without paying proportional income taxes. "The mighty struggle" became one to hamstring the people who refused to stop making claims on government.”
“The same cannot be said of James Buchanan. His impact is still being felt today. For it was Buchanan who guided Pinochet’s team [in Chile] in how to arrange things so that even when the country finally returned to representative institutions, its capitalist class would be all but permanently entrenched in power.”
“Buchanan carried the anti-organized-labor message into his classes, teaching his students that the Wagner Act had licensed “union monopolies” that distorted the wage structure. He used an example involving the state’s labor market, blaming the United Mine Workers of America for the rising unemployment of coal valleys.”
“Buchanan took pride in what he called his academic entrepreneurship. Contributions from corporations such as General Electric and several oil companies and right-wing individuals flowed in, as anti–New Deal foundations provided funds to lure promising graduate students. Before long, the cofounders of the center were able to seize an opportunity to prove their enterprise’s value to the Byrd Organization on the issue that mattered most to its stalwarts in these years: the future of the public schools.”
“Democracy,” the towering African American historian John Hope Franklin observed in the midst of World War II, “is essentially an act of faith.” When that faith is willfully exterminated, we should not be surprised that we reap the whirlwind. The public choice way of thinking, one sage critic warned at the time James Buchanan was awarded the Nobel Prize in Economic Sciences, is not simply “descriptively inaccurate”—indeed, “a terrible caricature” of how the political process works.”
“But take a longer view—follow the story forward to the second decade of the twenty-first century—and a different picture emerges, one that is both a testament to Buchanan’s intellectual powers and, at the same time, the utterly chilling story of the ideological origins of the single most powerful and least understood threat to democracy today: the attempt by the billionaire-backed radical right to undo democratic governance. For what becomes clear as the story moves forward decade by decade is that a quest that began as a quiet attempt to prevent the state of Virginia from having to meet national democratic standards of fair treatment and equal protection under the law would, some sixty years later, become the veritable opposite of itself: a stealth bid to reverse-engineer all of America, at both the state and the national levels, back to the political economy and oligarchic governance of midcentury Virginia, minus the segregation.”
“Privately, Gordon Tullock and Jim Buchanan discussed the social control function of denying a liberal arts education to young people from lower-income families who had not saved to pay for it. “We may be producing a positively dangerous class situation,” Tullock said, by educating so many working-class youth who would probably not make it into management but might make trouble, having had their sights raised.” ― Nancy MacLean, Democracy in Chains: The Deep History of the Radical Right's Stealth Plan for America

Scottie Pippen, Epicurean

"As you get older, you'll realize that a $30,000 watch and a $30 watch both tell the same time. A Gucci wallet and a Target wallet hold the same amount of money. A $10,000,000 house and a $100,000 house host the same loneliness. A Ford will also drive you as far as a Bentley. True happiness is not found in materialistic things, it comes from the love and laughter found with each other. Stay humble… the holes dug for us in the ground are all the same size."

— Scottie Pippen

https://www.threads.net/@dukekwondc/post/DACstlWOa5j/?xmt=AQGz6kA2J7Wvj0S688SZ3uAVcotjiGlYHv9ZSs3LKwnGsw

Tuesday, September 17, 2024

Questions SEP 19

Midterm report presentations begin today:

#H1 Coven Gallers
Something in QE Part I - What does it mean to be human? - #H2 Maheswari Ramesh; #H3 Braden Clapper
Marcus Aurelius - #H2 Aidin Card

1. What state of mind, belief, or knowledge was Descartes' Method of Doubt supposed to establish? OR, What did Descartes seek that Pyrrho spurned? Was his approach more sensible than Pyrrho's? Do you think it's possible to achieve the state of mind Descartes sought?

2. Did Descartes claim to know (at the outset of his "meditations") that he was not dreaming? Do you ever think you might be?

3. What strange and mythic specter did Gilbert Ryle compare to Descartes' dualism of mind and body? ("The ____ in the ______.") Does that specter seem strange or silly to you?

4. Pascal's best-known book is _____. Do you like his aphoristic style?

5. Pascal's argument for believing in God is called ________. Do you find it persuasive or appealing?

6. Pascal thought if you gamble on God and lose, "you lose ______." Do you agree?

7. (T/F) By limiting his "wager" to a choice between either Christian theism or atheism, says Nigel Warburton, Pascal excludes too many other possible bets. Is that right?

Weiner-

Why doesn't Eric "buy" Epicurus's dismissal of death as a worry? Do you agree?
What's the best Montaigne thinks we can do to find truth? Do you think he was trying to build a "tower of certainty"?
How did Montaigne reverse himself on what we learn from philosophizing? But is it really a reversal?
What was Montaigne's experience of his equestrian accident? Do you share his newfound confidence that nature will make dying comfortable and easy? Is this a form of "denial" (notwithstanding his likely disapproval of our culture's form of denial)?
What did Horace say to persuade yourself of? Is that a good idea?
Montaigne's philosophy boils down, says Eric, to trust, surprise, responsibility, and ___? And what other four words sum up his philosophy and way of life?

(See more Montaigne bonus questions below*)

Montaigne's tower

HWT

1. What familiar western distinction is not commonly drawn in Islamic thought?

2. According to Sankara, the appearance of plurality is misleading. Everything is ____.

3. The Islamic concept of unity rules out what key western Enlightenment value, and offers little prospect of adopting modern views on what?

4. What Calvinist-sounding doctrine features heavily in Islamic thought?

5. What deep philosophical assumption, expressed by what phrase, has informed western philosophy for centuries? To what concept did Harry Frankfurt apply it?

* BONUS QUESTIONS

Also recommended: (How to Live, ch1); LISTEN Sarah Bakewell on Michel de Montaigne (PB); A.C. Grayling on Descartes' Cogito (PB); WATCH Montaigne(SoL); Descartes (HI)

Sarah Bakewell says Montaigne's first answer to the question "How to live?" is: "Don't worry about _____."
What was Montaigne's "near death experience," and what did it teach him?
Montaigne said "my mind will not budge unless _____."
What pragmatic American philosopher was Descartes' "most practical critic"?
(T/F) A.C. Grayling thinks that, because Descartes was so wrong about consciousness and the mind-body problem, he cannot be considered a historically-important philosopher.
What skeptical slogan did Montaigne inscribe on the ceiling of his study?

1. Conspiratorial explanations attempt to make what kinds of connections?

2. What was the Freemasons' grand secret, according to Franklin?

3. What conspiracy did Abe Lincoln allege in his famous "House Divided" speech in 1858?

4. Why did many northerners think the Civil War went badly for them early on?

5. What did the narrator of a popular 1832 work of fiction say about the slaves?

Feb 10

Will machines ever say "I think, therefore I am"?

Something to consider when we talk about Descartes...

We had a serious and sober conversation in Environmental Ethics yesterday about the difference between living longer vs. living better, between a life of many years vs. a life of completion and earned satisfaction. I was encouraged by the maturity and wisdom of the young people in the room, whose acceptance of mortality stands in striking contrast to that of futurologist/transhumanist Raymond Kurzweil.

Ray's the guy who pioneered optical character recognition (OCR), text-to-speech synthesis, speech recognition technology etc., and then went to work for Google to help Larry and Sergei figure out how to conquer aging and the biological restrictions of mortal life. He's the very antithesis, in this regard, of Wendell Berry.

I first became aware of Ray when I read his The Age of Spiritual Machines: When Computers Exceed Human Intelligence, which audaciously and (we should see now) prematurely, if not ludicrously, predicted that we'd have self-conscious machines "before 2030"... We'll talk about this in CoPhi soon, when we turn to Descartes.

Descartes’s famous dictum “I think, therefore I am” has often been cited as emblematic of Western rationalism. This view interprets Descartes to mean “I think, that is, I can manipulate logic and symbols, therefore I am worthwhile.” But in my view, Descartes was not intending to extol the virtues of rational thought. He was troubled by what has become known as the mind-body problem, the paradox of how mind can arise from non-mind, how thoughts and feelings can arise from the ordinary matter of the brain. Pushing rational skepticism to its limits, his statement really means “I think, that is, there is an undeniable mental phenomenon, some awareness, occurring, therefore all we know for sure is that something—let’s call it I—exists.” Viewed in this way, there is less of a gap than is commonly thought between Descartes and Buddhist notions of consciousness as the primary reality. Before 2030, we will have machines proclaiming Descartes’s dictum. And it won’t seem like a programmed response. The machines will be earnest and convincing. Should we believe them when they claim to be conscious entities with their own volition?

Ask that again when they make that claim. If they do.

At least Ray has inspired entertaining films like Her, Ex Machina, Transcendence...

But his desperate quest to "live long enough to live forever"-- see the Wired Magazine feature story on Ray,wherein it was revealed that he'd daily been popping upwards of 200 pill supplements and downing oceans of green tea every day in hopes of beating the Reaper (lately he's cut back to just 90)-- really does look sad and shallow, alongside the mature view we've explored in The World-Ending Fire and that I was gratified to hear echoed by my fellow mortals in class yesterday.

The World Is Waiting to Be Discovered. Take a Walk.

…Study after study after study have proved what we feel, intuitively, in our gut: Walking is good for us. Beneficial for our joints and muscles; astute at relieving tension, reducing anxiety and depression; a boon to creativity, likely; slows the aging process, maybe; excellent at prying our screens from our face, definitely. Shane O'Mara, a professor of experimental brain research in Dublin, has called walking a "superpower," claiming that walking, and only walking, unlocks specific parts of our brains, places that bequeath happiness and health.

I have no beef with any of this, but I believe we have it backward. We are asking what we can get out of a walk, rather than what a walk can get out of us. This might seem like a small distinction, a matter of semantics. But when we begin to think of walking in terms of the latter, we change the way we navigate and experience — literally and figuratively — the world around us... nyt

Question Everything

REPORTERS: When you've selected the essay(s) in Question Everything you plan to present, please tell us their titles in the comments section below.

If you're doing a report presentation on one (or more) of the QE essays, note that you may be able to find the one you're looking for in the Times archive. Just get the title and author from the table of contents below, and search for it in the archive.

Constitution day

It was on this day in 1787 that the United States Constitution was signed by delegates at the final meeting of the Constitutional Convention. The war with Britain had officially ended back in 1783, but the new American government was in shambles. More than 10 years earlier, the Second Continental Congress had created the Articles of Confederation to outline the rights of the federal government. But after British rule, the Americans were hesitant to put power in the hands of a central authority, so the United States had no president or other main leader, just a president of Congress. To make things worse, the Second Continental Congress had tasked each of the 13 colonies with creating their own systems of government, and the colonies did such a good job that the states' governments ended up far more powerful than the central government...

https://open.substack.com/pub/thewritersalmanac/p/the-writers-almanac-from-tuesday-222?r=35ogp&utm_medium=ios

Texts Fall 2024

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 Vice-President of the William James Society. You can follow him on Threads, Instagram (@OSOPHER), 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

The tutor for this year is Elle Robinson. Her email address, should you need to contact her, is: ljr3s@mtmail.mtsu.edu ... Her hours will be Mondays & Wednesdays, 6 pm until 7:45 pm, Feb 19--Apr 24. She will offer tutoring in the library... No tutoring will be offered during Spring Break... 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).