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jay
http://www.inquisitr.com/?p=2679749

The concept of original ontological unity, otherwise described as One Mind, the Mind of All Sentient Beings, or Ultimate Reality, is the thesis that there is a fundamental oneness and sameness underlying all individuals and things. Therefore, any semblance of difference or alterity is merely an illusion. Noumenal reality is singular, while phenomenal reality is manifold. Personal identity as well as all other ostensible ontic differences arise from a foundational ignorance. Enlightenment, then, consists in coming to grasp universal oneness, thereby «extinguishing» the ego self.

Ontological unity comprises the foundation of Chinese Buddhist views on generosity in The Awakening of…


Nietzsche’s analysis of the Apollonian and Dionysian spirits in The Birth of Tragedy is originally motivated by a peculiar existential predicament. These unfortunate circumstances are eloquently summarised by Silenus, the Satyr sought out by King Midas. According to Silenus, the best thing is never to have been born, and the second best thing is to die early (III,1). Silenus’ unsettling revelation speaks to the prevalence of suffering and the absence of meaning in human life. Why suffer at all if there is ultimately no point to it all? …


https://www.artworksforchange.org/portfolio/lori-nix/

Like many philosophers, Confucius regards knowledge as intrinsically valuable (7.2)– knowledge, he says, is its own reward (15.32). But the activity of learning, and its object, must be understood in holistic terms, rather than in the narrow sense associated with modern Western epistemology. There seems to be at least four significant, interrelated ways in which Confucian learning departs from traditional assumptions in Western epistemology:

1. The lesson is more important than the content.
2. Learning is a means of cultivating the individual.
3. The ideal learner possesses both a sensitivity that is both generalist and practical.
4. …


An apologia for norm-governed philosophy

https://www.christies.com/en/lot/lot-5594582

The contemporary division between analytic and continental philosophy rests on metaphilosophical convictions about what philosophy should pursue, what it is capable of, and how it should go about this (Reynolds et al 2010). These concerns were operant in the background of the seminal Heidegger/Carnap schism (Luchte 2007), and continue to dominate philosophical attention today. Foremost among the contentions in this debate is whether expressive normativity implies semantic normativity in philosophical discourse: in other words, whether compositional and dialogical norms (e.g. insistence on clinical diction) imply undue constraints on what is considered to be meaningful (metaphysics…


https://www.somersethouse.org.uk/blog/portal-beginning-photography

Nearly 100 years ago, sociologist William Ogburn coined the term cultural lag to describe the disparity between rates of change in «material» and «non-material» culture [1]. This distinction is best exemplified in the relative impoverishment of our outdated cultural and ethical canon for making sense of the breakneck pace of technological advancement [2]. I argue that we are under-equipped to fully discern– or much less navigate– the complex and unprecedented ethical quandaries that are raised by technology. In what follows, I will explain how the opacity of technological systems leads to ethical ambiguity. I will then explore two ways in…


On cherche toujours des raisons qui peut expliquer l’état du monde et qui peut donner de la signification à la vie. Ce dont je parle s’agit de la meilleure manière de vivre, de la bonne action et de la justice, et des raisons pourquoi la vie est ce qu’elle est. La vie réelle n’est pas comme les vies des personnages dans les romains et dans les films. Les personnages fictionnelles s’intègrent dans un monde où il y a une grande narration dans laquelle tous ses actions et tous que s’est passé trouvent leur significations.

Mais tant que nous savons, nous…


For Fricker, hermeneutical epistemic justice requires ensuring that marginalised populations are given the tools to make sense of their experience (2012). While Fricker dedicates more attention to the parts of experience that are closely related to oppression, there are reasons also to consider the meaning-creation that occurs around other areas of life. The following selections demonstrate how memes can be used towards the creation of cultural meaning, in particular by showing how access to the Internet in developing countries enables disparate populations to situate elements of their cultural backgrounds in a broader context, exposing absurdity and inconsistency– both within specific cultures and between different cultures.

GATSU 2017: The strict customs surrounding the feminine body are subverted in this ironic objectification of a man whose thawb clings to his body. Access to the Internet allows individuals to evaluate local cultural practices and beliefs from an abstracted perspective– as subject, not necessarily as an integral part of that culture. The result is a novel way of understanding one’s cultural background, and the absurdity inherent to it.

Moving on from intractability in the philosophy of concepts

Concepts are widely taken to be among the most basic elements of theories of mind (Margolis and Laurence 2014). They play a ubiquitous explanatory role in psychological theories of cognition, especially in the areas of reasoning. Concepts are frequently appealed to in accounts of judgment, categorisation, and inference, as well as higher order behaviour such as learning and decision-making. This widespread appeal to concepts both within and across disciplines implies a degree of credence in conceptual monism: the thesis that all concepts manifest the same structure. For example, the method of…


Memes are expressions of ideas that are typically instantiated as static image macros (combinations of images and text) circulated on social media. Their semantic complexity and extensive penetration into numerous, diverse fields of discourse bode significant implications when understood from a social epistemological approach. Because memes can be used to say or assert propositions, they clearly qualify as a legitimate mode of testimony.

In this essay, I will undertake an investigation of the epistemically relevant features of along the understanding-why/knowing-why distinction (henceforth denoted ‹understanding› and ‹knowing›) and conclude that memes offer a novel vector for the transmissibility of understanding. I…

jay

In veritate veritas.

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