Up@dawn 2.0 (blogger)

Delight Springs

Wednesday, August 12, 2026

We're losing the point of college

Even Elite Colleges Have Become Trade Schools
Short-term return on investment is an impoverished view of a college education.

... it feels that, as a country, we’re “losing the point” of college, which in his mind, was supposed to be about figuring “out who you are and what you’re interested in.” His experience was that “people need to know what they want to do after college when they get to college,” which is a tall order for a teenager.

...a poignant anxiety I hear when I speak to college students: They have started worrying about employability the second they walk through the campus gates, if not before. While President Trump has pitted the idea of higher education against trade schools, as if the two types of institutions have different aims, that distinction is largely antiquated.

As the new school year begins, it’s worth pointing out how students and administrators treat colleges — even elite universities — as a catapult to a “good job” above all else.

Which is to say: Colleges are already trade schools.

The top two majors for students at four-year institutions as of 2022 are business and health professions. In June, the Department of Education issued its “earnings accountability” rule, which states that undergraduate programs have to show that their students earn more than a person with a high school diploma, and graduate programs have to show that their students earn more than a person with a college diploma, or they risk losing access to federal loans.

Nathan Heller, in a 2023 New Yorker article about the death of the liberal arts major, offered a history of the competing aims of the American university. In the 1960s, our institutions of higher ed were described by Clark Kerr, president of the University of California system, as a multiversity that “incorporates the tradition of land-grant universities, established with an eye to industrial-age skill sets. And it provides something for everyone.” The pursuit of knowledge and beauty, scientific research, and pre-professional studies were all bound together, even if it was never a harmonious union.

That fractious union was breaking apart long before the second Trump administration took a wrecking ball to the federal funding of research across disciplines. But the effort to put higher education in its place started much earlier. Over the past 30 years, there has been a concerted effort by mostly conservative politicians to diminish trust in the value of college, and to provide less federal funding for it. They paint America’s colleges and universities as foolish, progressive hotbeds of ethnic studies departments where impressionable young people get expensive Marxist indoctrination rather than marketable, useful skills.

It wasn’t always like this. There used to be bipartisan agreement that our universities were a source of civic strength, and local leaders wanted to keep educated young people from leaving their states. The political scientists Eric Schickler and Elina Maria Rodriguez analyzed a data set of over 1,000 state and national party platforms from 1980 to 2025 to show how Republicans have turned against higher education. In the ’80s and ’90s, some state-level Republicans supported public universities with high praise and high funding, Schickler and Rodriguez explain in an article published this year in the journal Studies in American Political Development.

...When we reduce college to metrics like short-term return on investment, we are ignoring so much human potential it is staggering: Young people who don’t have the resources to pay out of pocket for their college degrees are going to be pushed into jobs that they might be ill suited for, rather than getting to explore their intellectual potential in fields that are not immediately remunerative.

Who knows how many kids we have already trapped in a cutthroat competition to get a small number of finance or tech jobs, when their brains might have been put to better use creating the next great piece of literature, designing a new kind of green building, or working in a lab that could lead to the next medical breakthrough? When we impugn the more esoteric ambitions of higher education, we lose the ability to dream big about what our young people can accomplish...

https://www.nytimes.com/2026/08/12/opinion/elite-college-trade-school.html?smid=em-share

Are you using AI? Do Not Forget Your Whip (to create a healthy distance)

"...Next time you find yourself mindlessly on a screen, create distance. Find pure air and solitude. Stare at a tree, watch a cat, touch a leaf, smell all the smells, even the bad ones. Talk to someone who might disagree with you, such as a teenager. Be someone’s best enemy, and let them be yours. These small distances are acts of defiance against an escalatingly automatic world. It’s not too late to cherish humanity in all its mysteriousness, beauty, and ugliness, and always worth the effort."
Skye Cleary

https://skyecleary.substack.com/p/are-you-using-ai-do-not-forget-your?r=35ogp&utm_campaign=post-expanded-share&utm_medium=web

Sunday, August 9, 2026

Writing is thinking

Converse with A.I., but write and think for yourself.

“…What, uniquely, does writing do? It compels thought. It compels thinking in ways that silent contemplation or spoken language rarely can. It compels us to subject our thinking to the effort of articulation, the rigor of grammar, the tests of intelligibility and coherence, the inspection of others. In doing so, it also enjoins us to be clear, logical, accurate — and accountable. People may easily forgive a word said in anger but not so easily one written in anger, precisely because the fact that it was written tells us that it was considered...”

https://www.nytimes.com/2026/08/04/opinion/artificial-intelligence-ai-writing.html?smid=nytcore-ios-share

College Has a Political Problem, but It’s Not Woke Brainwashing

Affective polarization, or feeling incapable of amicable disagreement with those whose views differ from your own, and feeling personally threatened by the difference,stifles the healthy, robust, good-natured debate that should be at the heart of higher education and functional democracy. Let’s model a better way here.

“… A large majority of students remain in-state for college, primarily for financial reasons, so one driver of this change is likely growing regional polarization. That would help explain why, for example, so many students at the University of Massachusetts, Amherst, are liberal while the student body at Auburn University in Alabama is more conservative. But the researchers found that a significant additional factor was the students’ preference for attending college with politically similar peers — and their even stronger desire not to go to school with people on the other side of the political divide...”

https://www.nytimes.com/2026/08/07/opinion/college-politics-woke-polarization.html?smid=nytcore-ios-share

Thursday, August 6, 2026

Where Gen Z Finds Meaning in Life

Re “Gen Z Fell Out of Love With Work. It’s Easy to See Why,” by Emi Nietfeld (Opinion guest essay, July 26):

As a Gen Z student preparing to enter the work force, I believe that personal ambition is far more compelling than blindly pursuing the corporate grind. Recently, while waiting in line for a concert, I struck up a conversation with a stranger who told me about a story he was writing — about a man building a piano in postapocalyptic America. I soon joined his Wednesday night “drunk writing group,” where I discovered that my greatest sense of fulfillment comes from following creative impulses.

It is passion, not rote progress, that guides our paths forward. One of my friends traveled to Ukraine to serve as a drone pilot. Another reports from the Middle East. A third spends weekends backstage interviewing underground rap artists. None of them followed a conventional script, yet each is building a career around a genuine curiosity.

To me, those acts of curiosity comprise ambition. Rather than defining ourselves by external markers of success, we increasingly define success by whether our work reflects our authentic selves…


https://www.nytimes.com/2026/08/06/opinion/gen-z-work-life.html?smid=nytcore-ios-share

Tuesday, August 4, 2026

Lumen “speaks”

And solicits your interlocutory collaborative engagement. Just remember that personifying AI does not make it an actual person… but (contrary to popular presumption) it might actually emphasize and reinforce your own singular humanity.

This is exactly what I’ve told my students, to engage critically (and transparently!) with AI as an interlocutor, not a search engine… with this caution: “Just remember that personifying AI does not make it an actual person… but (contrary to popular presumption) it might actually emphasize and reinforce your own singular humanity.” As Jaron Lanier keeps reminding us, we are not “gadgets”… but AI, in its non-humanity, can also be more than a mere gadget. It can be a constructive collaborator, supplementing but not displacing or replacing our distinctive form of intelligence. We should investigate, albeit with circumspect caution and reflective judgment at every step, the creative possibilities this technology may afford.

2 more comments...

  https://open.substack.com/pub/thelumenproject/p/on-collaborating-with-ai-a-letter?r=35ogp&utm_medium=ios

Saturday, June 20, 2026

Bac 2026 : l'épreuve de philosophie à Reims - annual French HS philosophy exam, 2026

The philosophical text commentary for this year's French Baccalaureate exam features an excerpt from Friedrich Nietzsche's Human, All Too Human, exploring the preference for comforting beliefs over scientific skepticism. This text is one of the options presented to over half a million students during the annual four-hour philosophy examination. Read the full story at The New York Times. [1, 2]

https://youtu.be/gfiK1Adngb0?is=nRVWat90Wvw4nwyH

Saturday, June 13, 2026

Is Life from the Universe God's Plan?

Don’t ask me… https://www.newschannel5.com/plus/issues-of-faith/is-life-from-the-universe-gods-plan

Tuesday, June 9, 2026

Eight Predictions for the Future of Higher Education

Eight Predictions for the Future of Higher Education

“… If the university is no longer just the place you go to get a degree that gets you on a job, what is it? As far as I can tell after my inquiries during the past six weeks, almost no one has a particularly good answer to that question. In the coming years, as the pain starts at so many of these universities, their administrators, faculty, and those with a direct stake in the future of higher education need to figure out what a college education is for…”

The university should never have been conceived as “ just the place you go to get a degree that gets you a job,” so if in the future it is thankfully not that, let’s again make it the place you go to get a vision of life and how to live it. How about that?

https://www.newyorker.com/news/fault-lines/eight-predictions-for-the-future-of-higher-education

Thursday, May 28, 2026

Leaps & boulders

“At the end of his 1895 address “Is Life Worth Living?,” the pragmatist philosopher William James tells his audience to take a leap of faith: we may never be certain that our lives have a meaning, but maybe they do. Why not take a chance on this “maybe”? Day in and day out, we take more mundane leaps of faith. For example, I promise to meet a friend at her apartment; while I may be killed on the highway on my way there, I may not, either. I hope to see her later, and that hope animates my choice to get on the road. Why not adopt a similar faith in life’s worthwhileness? I used to balk at the idea of a leap of faith. I sided with Albert Camus over Søren Kierkegaard, whom he mercilessly critiques in the first part of the Myth of Sisyphus. For Camus, Kierkegaard recognizes the absurdity of the human condition— “the confrontation of this irrational and the wild longing for clarity whose call echoes in the human heart.” Yet, Kierkegaard, by calling on us to take a leap of faith, eliminates the absurd. In contrast, Camus says, “Being able to remain on the dizzying crest—that is integrity and the rest is subterfuge.” Instead of the leap of faith, Camus proposes a different image: Sisyphus rolling the boulder endlessly up a hill, only to see it fall back down. Camus advocates grit over faith. Plant your feet firmly on the ground, disregard all hope of a future reward, and keep at it...” https://open.substack.com/pub/celineleboeuf/p/leaps-of-faith?r=35ogp&utm_medium=ios

Sunday, May 24, 2026

Not just consumers of a degree but creators of an education

…Perhaps this is why A.I.-enabled cheating does not seem to be a problem at Deep Springs. At other schools, students can tell themselves that they are, at worst, only cheating themselves. Students at Deep Springs learn to see themselves not as consumers of a degree (an individual good), but as creators of an education (a collective good). It’s important, too, that when second-year Deep Springers, as they’re known, make decisions about admissions and the curriculum, they know they are shaping a school that will exist when they are no longer there.

Deep Springs is unique, but it isn’t singular. Berea College is a selective four-year liberal arts school in Kentucky, one of 10 federally recognized work colleges in the United States. Founded in 1855 by abolitionists, it was the South’s first interracial, coed college. Today, its 1,500 undergraduates pay no tuition, and as at Deep Springs, they all work a campus job — at least 10 hours a week. At Berea, they receive pay to put toward housing and living expenses...


https://www.nytimes.com/2026/05/20/opinion/deep-springs-college-ivy-league-education.html?smid=nytcore-ios-share

Thursday, May 21, 2026

A Defense of a Liberal Arts Education in the Age of A.I. -

Making the case for a “useless” education

...I think the proof is always in the student. But you also have to recognize that there is an ineliminable element of human freedom in education.

When we talk about teaching and learning, the learning has to come from the student. And a good teacher who has a good pedagogy is always going to be especially attuned to the student and what the student needs and how to draw out of the student the best that that student can achieve.

But you cannot — trust me, any educator will tell you this — you cannot force the student. You can incentivize. We do that through grades and credentials. But ultimately, they have to want that sort of self-cultivation...

Sunday, May 17, 2026

What A.I. Kant Do

“…I think A.I. is a false mirror,” said Drew Lichtenberg, the dramaturg at the Shakespeare Theatre Company here and a lecturer at Johns Hopkins University. “It reflects back answers to black-or-white questions, but it does little to help explain the human experience the way art or philosophy can.”

He said he was shocked that students last semester were hungry for difficult plays and philosophical readings with no clear answers. “They were particularly into Kant and his ‘Analytic of the Sublime,’ Nietzsche and existential nausea, Camus and the myth of Sisyphus,” he said, adding that the cool reason of A.I. comprehends, but the seething imagination of art apprehends...”

Maureen Dowd
https://www.nytimes.com/2026/05/16/opinion/ai-liberal-arts.html?smid=nytcore-ios-share

Sunday, May 3, 2026

The end (for now)

Final report posting for the Spring '26 semester is now concluded. 

But, "what has concluded, that we may conclude...?"

Don't stop asking questions. Have a great summer. Hope to see you again. jpo

Sakina Razzaq (#1): Final Report

Expanded Thoughts on 'On Truth' - A Post by David Vargas (Section #1)

  

Harry Frankfurt, a distinguished American philosopher, believed that “it was impossible for someone to lie unless he thinks he knows the truth. Producing bullshit requires no such conviction” (On Bullshit, Frankfurt). This famous axiom was the product of Frankfurt’s prevalent and most well-known work, On Bullshit. The book centers around the concept of "Truth", and what is classified as lying and "bullshitting" (utter indifference to the truth). However, Frankfurt sustains a slight sense of aversion to his operational definition of "Truth" in the work, providing only tangential intersections of his interpretation in On Bullshit.

Regardless, Frankfurt’s assertions in On Bullshit have been widely proliferated, and can be applied to real-world, relevant scenarios that we all relate to, especially when it comes to statistics and the sales profession.  

Frankfurt himself discusses the implications of “bullshitting” in the linked video, for those of you who would be interested in watching:


 

In 2006, Frankfurt published a follow-up to On Bullshit that helped clarify what exactly Frankfurt defined as the "Truth", and where exactly we derive the semantics of the word from. One of Frankfurt’s foremost assertions is that there isn’t necessarily a subjective truth. Anyone attempting to present a claim as truth with only personal belief or inflection as foundation for its veracity is simply misleading their audience, whether that was their intention or not.

 

Frankfurt characterizes truth as a force that relates directly to reality. Truth, itself, isn’t subject to human manipulation, but rather a synthesis of the facts about the world around us. In other words, we cannot decide what is or isn’t true. Interestingly enough, Frankfurt views truth as normative binding, or a limiting factor that constrains human thought.

 

Truth governs belief. Frankfurt was a stringent proponent of the belief that humans are obligated to care about and abide by the truth. This, to me, extrapolates an incredibly intriguing line of thought. Following the aforementioned logic, certain beliefs are either valid or invalid when pitted against the “Metric of Truth”. As Frankfurt says, humans are rational beings, and as such, we must strive to strictly adhere to the truth, as it transcends the epistemological bounds of our perception.

 

To me, truth transcends the human mind. It cannot be created or destroyed. For a moment I will speak apart from the work of Harry Frankfurt. The disparate nature of man is something that starkly contrasts with truth. Here, I’ve linked an interesting discussion forum, a great invention of the digital age, where individuals are discussing the concept of truth. The “Original Poster” presents a multi-faceted argument that demarcates illusions (human perception) from objective truth. He claims that truth “cannot be a mental construct”, as an objective truth cannot alter itself in the presence of different individuals. Under that logic, “the truth of the Japanese would differ greatly from the truth of the Americans.” That is, of course, a fallacious belief. However, as unsound as it is, it’s reflected among the differing cultures/nations of the world. These differences are deeply rooted in societies, and people demonstrate a nationalistic tendency to protect them.

 

Let’s say, theoretically, we take two antagonizing groups of people. Both groups assume a position that challenges the other and both groups believe their position to be the truth. Of course, both sides cannot possibly be telling the truth, but at the same time, neither side is telling a blatant lie. At least, not under the parameters set forth by Frankfurt.

But what is most interesting about this experiment, is that I cannot necessarily designate one of these groups as “bullshitters” either. A “bullshitter” has no regard for what is true or false. They are entirely indifferent to the truth. When superimposing that definition over the scenario I’ve presented, it doesn’t correlate with the nature of either group. Both groups exhibit a vehement confidence and genuine sincerity in their view.

What I can instead observe is what I can only describe as delusion. Delusion, in the proper environment, can pose more of a danger than both lying and “bullshitting.” 

This thought ties into a discussion question that I posed to the class during my presentation on Frankfurt’s work.

“Do you agree with Frankfurt in that ‘bullshitters’ who are indifferent to truth could be just as dangerous as liars who actively conceal it?”

While I received a mixed variety of responses to this question, I can say one thing with absolute certainty. The bounds to which delusional people go to promote their faulty claims far exceed those of a liar or a “bullshitter”.

When this phenomenon is applied to the American Political Sphere, that’s one of the greatest examples of when delusion becomes dangerous. Politicians are among the greatest liars of our population. They often employ misleading rhetoric to elicit responses from their target audience, in our case, the American populace.

When a group as malleable as the American population is subjected to this, the concept of truth, as Frankfurt defines it, is rendered irrelevant. Truth is not a social construct, and to treat it as such, as politicians often do, opens doors to unsavory paths.

As I conclude, I’d like to draw attention to the image I’ve pasted on the bottom of this post. It’s a quote from Frankfurt and a reminder of how important it is to prioritize truth. It’s not uncommon for people to attempt to subvert reality, but reality will never shift. To be selfless in your endeavors is a calling for the recognition of truth. I encourage all who read this post to never stop caring about the truth. It’s definitely something that the world could use more of.

 


 

 

 

  

 

How To Think Like A Roman Emperor, Shane Cary, Section 1

Noah Kahan, End of August. I listened to this on repeat while writing this. 
The nature sounds are serene.

    A man wakes up early, brews his morning coffee, and sits in front of a fire while recalling some lessons he picked up from his grandpa, something he did often in the early morning hours. He spent much of his time working his grandad's farm during summers as a boy. The phrases read like proverbs. This particular morning he recalls what his grandpa told him after they learned that the neighbor's son had been killed in a rollover tractor accident; "remember that the sole life which a man can lose is that which he is living at the moment; and furthermore, that he can have no other life except the one he loses." The memory follows him as he gets ready for work; he guides his thoughts towards mental images of his youth, his current state, and what he will be like when he is old. Will he be a frail, old bookworm, or strong and reliable like his grandfather? The mental exercise brings with it a deep feeling of gratitude for life and for breathing. Upon opening the closet, he chooses pastel colors and simple garments that have never garnered much attention from others. When he gets to work, a fire of anxiety, chaos, and uncertainty rages as management explains to the staff that the company will be starting a new round of layoffs due to cost restraints. Instead of slipping into the tumultuous emotional current of his peers, he exercises a detached mindset that he cultivated when he was younger, after a series of fender benders that tested his humility and patience. It would be easier to feel anger and fear over the news of a potential job loss, but he knows that work still needs to be done, so he takes a deep breath in, walks to his desk, and starts his long list of work orders. Rumors start to permeate the lunch room; some people get so worked up that they pack their things and quit on the spot just to forfeit the embarrassment of being part of a "reduction in force." On the inside, he can't help but feel worry and doubt about his future at the company, but like all things in nature, he understands this will pass and something new will come from it. He reminds himself of the waves formed by a pebble being dropped into a still pond. As the pebble breaches the surface of the water, the atoms around it are excited and displaced, a series of shock waves ripple through the water, but after a brief moment of disorder, the pond returns to its previous, calm state. The news of downsizing in his company is not personal to any of the workers, just as the pebble does not have any agenda to destroy the peace of the water. Does this man think stoically? The man clocks out of his shift at five along with the rest of his colleagues. Some of them head to the bar to blow off the steam accumulated from a hard day. Some of them appear visibly shaken and sorrowful from the news. The man feels empathy for his peers and allows himself to connect to the pain they are experiencing, but again his grandpa's voice chimes in saying "to be in the process of change is not evil, any more than to be the product of change is good." He comforts his friends with a reaffirming smile and tells them that if they ever need anything he is only a call away. On his drive home, he plays his favorite songs and watches the sky change as massive cumulonimbus rain clouds form thousands of feet in the sky. Murders of ravens retreat to the power lines and rooftops; they sense a storm coming. The lightning in the distance produces a mesmerizing pulsating energy as it cracks through the air. Instead of continuing the remainder of his 20-minute commute, our man pulls off to the shoulder and rolls his window down just enough so he can smell the sweet perfume of the rain shower. He watches nature unfold in a powerful display of energy and realizes that he is not separate from those lightning bolts; he is here on the same planet, breathing the same air and exerting his energy on his environment just like those shocks of electricity. He knows everything will be ok.

    To me, this is what stoicism is all about. It isn't a fad or a practice of taking cold showers, getting Marcus Aurelius tattoos, or committing yourself to an apathetic demeanor that is far above emotion. Stoicism is about engaging with the natural current of life and facing the good and the bad bravely and rationally. The stoics believed that we all possess a capacity to be rational even in the worst of circumstances. The character I created isn't actually remembering quotes from his grandpa. Those quotes are directly from Marcus Aurelius's Meditations. In Meditations, Marcus journals his thoughts about life, he critiques himself with brutal honesty, and he describes nature with a reverence and love for the way things happen. In Stoicism, reminding oneself of the impermanence of life is a core practice known as "Memento Mori" in Latin, or "remember that you must die." The practice wasn't adopted to evoke fear or uncertainty, but rather as a symbolic reminder that we have a life to live and that we must try to live it fully and in accordance with nature, not against it. What I mean by "against nature" is to deny yourself feeling or experience in an effort to shield yourself from pain. The character I used earlier in the story sits in the morning remembering what his grandfather taught him about death. In turn, it helps him adopt an attitude of gratitude at the start of his day.

    Earlier while I was writing this, I was looking for a better word than masochist to describe someone who enjoys pain, and in the search I found the word stoic. This is probably the most repeated misinterpretation of Stoicism that is oftentimes spread on the internet and in pop culture. In the book How To Think Like A Roman Philosopher by Donald Robertson, he states that,

"People often confuse 'Stoicism' with 'stoicism' (i.e., having a stiff upper lip) often think that it's about suppressing feelings like anxiety, which they view as bad, harmful, or shameful. That's not only bad psychology, it's also totally in conflict with Stoic Philosophy, which teaches us to accept our involuntary emotional reactions, our flashes of anxiety, as in-different: neither good nor bad." (Robertson, 67)

The stoics were not gluttons for punishment, emotionless psychopaths, or sigma males. However, they did not shy away from emotional or physical discomfort. Robertson writes that in his youth, Marcus Aurelius was inspired by the famous founder of cynicism Diogenes, because of his unorthodox approach to comfort and materialism. Therefore, Marcus "adopted the dress of a philosopher and began training himself to endure hardship. However, his mother argued that sleeping on a mat like a legionary on campaign was inappropriate" (Robertson, 53). Embracing discomfort and hardship is a principle of Stoicism, and is actually how the philosophy began in the first place. Zeno, the founder of stoicism, famously lost all of his belongings and riches during a storm that capsized his ship while sailing in the Mediterranean Sea. In one stroke of nature, Zeno was forced to start his whole life from scratch. He first studied under Crates of Thebes, a leading cynic philosopher, and learned to reject the material comfort and social conventions that once gave his life purpose. Eventually, Zeno developed his own philosophy and it later became Stoicism, named after the Stoa Poikile, where he taught that a good life was achieved through virtue, logic, and living in accordance with nature.

    When faced with a terrible day at work, the man from earlier has a choice to make: does he join in on the fearful frenzy of coworkers, or does he try to find some clarity and rationality in the situation? I chose to model the character after a stoic approach that Robertson describes in the book. He writes that "the Stoics were also known for contemplating the hypothetical character of an ideal Sage, or wise person." For me, the character I am writing about is a stoic sage in an abstract sense. He chooses to view the unstable situation at work through the eyes of nature and it calms him, and grounds him back to reality as a result. This is not to be confused with disassociating, however, because the character still allows himself to feel anxiety and connect with his perturbed friends regardless of his internal emotional state. It isn't just helpful to oneself to remain rational and clear headed in the face of adversity. It also helps those around you, because you can serve as a strong support for them.

    At the end of the story, the guy pulls to the side of the road to watch in awe as the sky erupts into a thunderstorm. This represents a Stoic's deep appreciation for nature and for art. While some may see a thunderstorm as a damp inconvenience to life, stoics would view the occurrence through a lens of beauty, and as a reminder of their small place in the vast, powerful universe. French philosopher Pierre Hadot described the stoic exercise of imagining yourself from a third-person perspective, first from right above, then slowly scaling back until you are a small speck in the cosmos, as "the view from above" in his 1998 publication of What Is Ancient Philosophy?. This stoic exercise puts our lives into proper perspective and can actually alleviate a lot of the mental struggles that plague us. Robertson notes that early pioneers of cognitive behavioral therapy (CBT) Albert Ellis and Aaron T. Beck "cited Stoic philosophy as the inspiration for their respective approaches" (Robertson, 9). Robertson, who is a trained psychotherapist, says that when treating things like social anxiety he tries to target the underlying value that a person attaches to a certain outcome in a conversation. So if he is working with a client that gets really nervous talking to someone they think is really important, he will challenge them to assess why they think that particular person is above them. This exercise is very similar to Stoic philosophy because, "according to Stoic philosophy, when we assign intrinsic values like 'good' or 'bad' to external events, we're behaving irrationally and even exhibiting a form of self-deception" (Robertson, 69).

Stoic Therapy Session

    Some people might argue that Stoicism is too simple. It does not account for the myriad of human experiences, and to expect a person to have the discipline and emotional temperance to look at their emotions from an objective perspective all the time is ludicrous and unrealistic for a lot of people. Others might say that the non-stop, "look on the bright side" attitude about facing adversity could just be a form of toxic positivity. These arguments are not without some serious truth. I think Stoicism is one of the best forms of philosophy in existence, not just because it provides robust protocols for so many different challenges faced by all people, but because it focuses on nature and reality in a way that is artistic and profound. That being said, it cannot cover the entire scope of human experience, and therefore might not be the best thing for every person. Additionally, when utilized with a dogmatic mindset, like anything, I think stoicism can become overly solution focused and insensitive at times. By "solution focused" I mean people not taking the time to acknowledge the often irrational and ugly aspect of controversy before immediately rushing to offer a solution. If we are hyper fixated with rationality, I think it is possible to skip over the emotional side of things too quickly. It is probably true for some people that, in order to function in life, they have to adopt irrational viewpoints at times.

    To address one of my discussion questions, "What purpose does Stoicism have in your everyday lives," I believe that Stoicism helps ground me to nature and allows me to look at life through a confident and hopeful lens. The Stoics have the saying "Amor Fati;" I have been using this one a lot lately, especially during finals. It means "love of fate." In order to manage my test anxiety, I remind myself that I have done everything in my power to prepare for this test and that now I must accept and welcome my fate. This may seem dramatic, but it sure does work.

    All in all, it has been a blessing to share Stoicism with all of you. I cherished the ability to spend my mornings this semester discussing and reflecting on life's questions, and I have enjoyed taking this class with all of you very intelligent and thought provoking people. I hope to see you guys around campus and say Hi!

I posted this past midnight, sorry about that. 12:04am 05/03/26

Saturday, May 2, 2026

Final Blog Post Section #2

Morality of Abortion and People with Cognitive Disabilities


 Judith Jarvis Thomson


Judith Jarvis Thompson was born in 1929 in New York. She studied philosophy at Barnard College, Cambridge University, and got her PhD at Columbia University. She moved on to teach at Massachusetts Institute of Technology, and is most famously known for her work in ethics and her attempts to make complicated moral problems easier to understand through thought experiments, one being the example of the unwanted violinist. This idea was to show that if a woman got pregnant even after using contraception, she had no moral duty to go through with having the baby, meaning there was nothing morally wrong with her having an abortion. She believed, in that circumstance, that having the baby was an act of charity, not a moral duty. She believed abortion should be looked at from the woman’s perspective, not the fetus’s.

So, the Unwanted Violinist example. There is a famous violinist who has a kidney problem. The only way he can survive is by being plugged into a person who shares his rare blood type. However, you have the same blood type. One day, you wake up to find that doctors have attached him to your kidneys while you were asleep. Thomson argues that you have no duty to keep him plugged into you, even though, by removing the tubes, he will die. Likewise, she applies this same logic to a woman who got pregnant even while using contraception, saying that the growing fetus inside her does not have the automatic right to her body. A lot of people thought that if they could prove that the fetus is a person, then that would make abortion illegal, but Thomson’s point disagrees with that, saying that even if the fetus is a person, it does not settle the question because that doesn’t give them the right to a person’s body.


Peter Singer
Quick background

If you want to read more information about Thomson and Singer, you can check out chapters 37 and 40 in A Little History of Philosophy by Nigel Warburton: https://philocyclevl.wordpress.com/wp-content/uploads/2016/10/nigel-warburton-a-little-history-of-philosophy-yale-university-press-2011.pdf

Peter Singer was born in 1946 in Melbourne. He is an Australian philosopher who has taught at major universities, such as Princeton University. His ideas are based on utilitarianism, and a big credit to him is helping shape the animal rights movement with his 1975 book, Animal Liberation. One of his main messages is that you could almost certainly have a genuine influence on other people’s lives, and you should. Singer has touched on many topics, such as the idea of saving the drowning kid in front of you but being ignorant to the dying children in impoverished areas around the world, and he’s also spoken out on many controversial ideas, such as mercy killing people who are in an irreversible persistent vegetative state, and on abortion. So, according to Singer, to be ethical, we must all be “persons” according to moral guidelines. However, not all humans are “persons”.


Singer says that for one to be considered a “person” and deserve moral treatment, they must be self-aware.  With this in mind, Singer states that no newborn infants are “persons”, and some people with lifelong cognitive disabilities never become “persons” at any time in their lives.  In addition, he claims some people who acquire cognitive disabilities through injury, Alzheimer’s, or some other means stop being “persons”.  Singer believes that killing a “non-person”, even if it is human, does not carry the same moral weight as killing a “person”.  According to Singer, it may be alright to kill infants because they are not “persons”, they have no interest in staying alive, and it’s only superstition that makes us think that killing them is intrinsically wrong.  Now he is still quick to say that it is still wrong to kill most infants, for some other reasons.  For example, killing the infant would, in most cases, upset the parents.  And, in situations where the parents don’t want the child, other couples/individuals would like to adopt the child, so it should not be killed, but instead put up for adoption.  But on the other hand, infants with known disabilities, especially cognitive, he believes, do not bring the same amount of happiness into the lives of the parents.  The very fact that someone is disabled means that he or she will have an unhappier life than other people.  Therefore, the reasoning not to kill a normal, non-disabled infant does not apply to a disabled infant.  Singer believes that parents should legally still be able to have their infant killed up to 28 days after birth.  Therefore, parents could then have non-disabled replacements, and the organs of the disabled infant could serve as transplants to other infants who could grow up to be non-disabled.


My personal views

Starting with Judith’s beliefs and her example of the “Unwanted Violinist”, I disagree with her logic.  As a Christian, my views on abortion are the same in any situation: I don’t think it’s ever the right answer.  However, from a non-Christian perspective, I can understand why people would find it acceptable in some circumstances.  For example, in Thomson’s example, if the circumstances of the conception were from sexual assault, then I can sort of understand why people would say you shouldn’t be forced to have the child when you never even wanted to have sex in the first place, and it was forced upon you.  However, my answer is that two wrongs don’t make a right, and even though it’s a terrible thing that has occurred, you can still find something good coming out of it.  There are so many amazing people on this planet who have done amazing things who were conceived in rape, and if they had been aborted, they obviously wouldn’t have been here to do all they’ve done.  It really is a difficult subject, though, and I feel for anyone who ever has to go through something like that.  

On the other hand, Judith also mentioned that if a woman conceives even if contraception is used, she should still have the choice to abort.  I strongly disagree with this.  Ultimately, anytime you have sex, there is a chance/risk of conceiving.  If you are not ready to have a child, then you shouldn’t be having sex.  There are going to be results/consequences from your actions, and the baby isn’t at fault; the two consenting adults are; therefore, it’s not fair for the baby to be punished for their actions.  I think in this situation, if you happen to conceive by accident and are not in a situation to be able to provide for a child, then you should look to adoption to find a couple who may not be able to have kids of their own or who are looking to adopt, and give them the chance to have the kid instead of just killing it.  But again, if you find yourself in a situation where you are definitely not prepared to have a kid, then maybe you shouldn’t be having sex.


Now leaning into Singer’s ideas, I also strongly disagree with him, even more so than Thomson. Some of Singer’s ideas are just dehumanizing and sort of privileged.  He’s blessed to have been born without a cognitive disability, but that does not give him the right to play God and choose that people who are born with those disabilities shouldn’t even be considered “persons” or on the same level as humans.  Colossians 1:16-17 and Genesis 1:26-27 both reference that God is the creator of all things, and all things are created through him.  We, mankind, are made by Him and in His image.  Considering we are all created by God, I believe we don’t have the right to take the life of someone he’s created, since it is His creation and not ours.  We don’t get to just identify people as less than us because of a condition.  They may not be capable of everything non-disabled people are, but that doesn’t lessen their value as a human.  I have a family member and friends with family members who have cognitive disabilities, but despite their situation, they still live enjoyable lives and get to do and experience lots of amazing things, and the people I know who take care of them love doing so, and it brings them great joy.  So I think Singer is also wrong in saying that children with cognitive disabilities bring less joy to their parents.  Also, his cons to abortion are strictly based on the effects of the abortion, and whether the parents grieve it or other families do, not on the fact that it is killing an innocent baby.  Whether or not a baby is going to be born with a cognitive disability, that baby is still made in the image of God, and I don’t believe anyone has the right to take away the life of that baby.  In Jeremiah 1:5, God says he knew Jeremiah before He even formed him in the womb.  Psalm 139:13-18 talks about the intimacy of God forming us in the womb.  And Proverbs 6:16-17 says that the Lord hates hands that shed innocent blood, and in my eyes, a baby in the womb is innocent and has done no wrong, therefore it does not deserve to be killed.

Relating to the morality of cognitively disabled people, here’s an interesting article I found: https://plato.stanford.edu/entries/cognitive-disability/

I also believe that no matter how disabled a person is, God doesn’t count them as less and He never leaves them.  https://www.desiringgod.org/articles/it-is-insane-to-kill-humans-because-of-their-cognitive-abilities


Conclusion


Ultimately, my Christian views are the standards for my views on everything, including abortion and the morality of killing those with severe cognitive disabilities, and because of that, I will always stand on the side of being pro-life.  However, it really is a complicated debate, and I understand why there is so much controversy on the topic, and I really do feel for people who are put in difficult situations with pregnancy or disabilities.  I think the best way to approach these conversations is to listen and be understanding, no matter what your take is, because each person has their reasoning for their views, and no one is trying to (most aren’t) be wicked and cruel; they are just trying to be rational and find the right answers.