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    Objectivism Is The Everyman's Philosophy

    In the universe, what you see is what you get,

    figuring it out for yourself is the way to happiness,

    and each person's independence is respected by all

  • Rand's Philosophy in Her Own Words

    • "Metaphysics: Objective Reality"Nature, to be commanded, must be obeyed/Wishing won’t make it so." "The universe exists independent of consciousness"
    • "Epistemology: Reason" "You can’t eat your cake and have it, too." "Thinking is man’s only basic virtue"
    • "Ethics: Self-interest" "Man is an end in himself." "Man must act for his own rational self-interest" "The purpose of morality is to teach you[...] to enjoy yourself and live"
    • "Politics: Capitalism" "Give me liberty or give me death." "If life on earth is [a man's] purpose, he has a right to live as a rational being"
  • Objectivism Online Chat

    Reblogged:Sabbaths Have It Backwards

    Gus Van Horn blog
    By Gus Van Horn blog,
    Writing in Ayn Rand's Normative Ethics about the intellectual demands of the virtue of pride, Tara Smith discusses the problem of evasion:
    Among the things this passage reminded me of is a very common lure: The Internet. This lure is particularly dangerous because using the world's biggest library is very often necessary for one's job.

    Fortunately, Cal Newport, author of Deep Work, offers advice on how to manage the temptation to give in to boredom it represents. Noting that many people suggest or use what they call an "Internet Sabbath" as a means of stepping back, Newport acknowledges the advantages these offer while noting a major drawback: Like a fad diet that effects no long-lasting or meaningful change in behavior, that measure does not really help on a daily basis. Instead, Newport devotes significant time arguing that one should turn this idea on its head and schedule breaks from concentration rather than breaks from such a distraction:
    Newport further addresses such matters as jobs that require lots of Internet use, and recommends also scheduling Internet use at home.

    Internet use is not, in and of itself, evasion, but it can easily lead to drift and using it is a kind of "spending decision" -- of time, which is precious and irreplaceable. It is worth noting that even if one is in control of his Internet use, Newport's approach can be applied to other instances in which one might want to make the vigilance Smith urges easier, by incorporating it into one's routine. Sabbaths from temptation worse than fail to do this.

    -- CAV Link to Original

    Where can I buy an Ayn shirt?

    Nicky
    By Nicky,
    Just saw this shirt, while watching a (dirty hippy, organic) gardening vid totally unrelated to Oism (really surprised me, too, that the guy even knows who Ayn Rand is):   Any idea where you can order these from? Because it looks great.

    Why follow reason?

    sjw
    By sjw,
    (In other terms: Why be rational?) What is the "official" Objectivist answer to this question? One supportable by the works Ayn Rand wrote or sanctioned in her lifetime? To be clear, I'm not asking what is the correct answer to this question, but rather the more academic question of what is the answer Ayn Rand actually gave?  

    Re-blogged post:Aporia: Dispositions

    Jason Stotts
    By Jason Stotts,
    by Jason Stotts Aporia (ἀπορɛία): an impasse, puzzlement, doubt, or confusion; a difficulty encountered in establishing the theoretical truth of a proposition, created by the presence of evidence both for and against it. In this Aporia, I want to inquire into the nature of dispositions. While this outline is undoubtedly not of general interest, it will be of interest to some and from it (hopefully) a clear statement about dispositions will emerge for Eros and Ethos Volume 2. Are all dispositions psychological in nature? It seems like they might be Even Aristotle’s Act1/Act2 is only dispositional when applied to people A rock doesn’t have Act1 – it is either rolling or it is not. At the same time, a rock could be position such that it could potentially roll, would that be Act1? But rocks cannot act – it must be acted upon. But is this action causation instead of entity causation? No, rocks are the kinds of entities such that they are not self-moved None living things cannot have dispositions It seems that only living things can have dispositions. Can non-human animals have dispositions? Need to have a better idea of what they are before we can answer this If dispositions are psychological in nature, how exactly do they operate? As automatic preferences? In Vol 1, claimed orientation was a disposition and it has a biological component This could still be an automatic preference shaped partly by forces beyond our control (biology) Does this make dispositions no more than something like a “preferential habit”? If I purposefully develop a habit around eating healthy and this changes my preferences to healthy eating, is this then a new disposition? I’d say yes. But only at the point the person’s actual preferences change If dispositions are about preferences, they seem to be another form of “automatic thought” and a way to offload things out of consciousness to keep the conscious mind more focused and available to respond to bigger issues If this is true, then they are much like the sentiments which attempt to automate evaluation and orient us to the world They are also a little like intuition, but whereas intuition is a true automatic thought (has conceptual content), dispositions activate our desires Is it right to say they activate our desires? If I have a disposition to do A, is that the same as saying that I have an established desire to do A? It doesn’t seem so Perhaps the difference is that if we have consciously established the A-preference and desire, then this is not a disposition, but an internalized preference. If that’s the case, though, how would we ever come to have disposition? If we can’t come to have them consciously. Maybe dispositions aren’t things we choose directly, but as in the case of health, we choose to be healthy and our preferences (hopefully!) change to healthy options, without us having to decide on a case-by-case basis If this is the case, then dispositions cannot be things we consciously have chosen, but they are things that “fall out” of other choices This seems too chaotic and messy. Unless it’s the case that the only way we can form dispositions is through an associated purposeful internalization of a preference scheme (e.g., wanting to be “healthy” also entails lots of associated things) When we say that we are “disposed to help someone” we usually mean that the person in question reminds us of someone that we liked in our past or that we believe that this person is a good person based on our own belief system and, so, we have a desire to help them. It can’t be the case that we internalize this kind of thing antecedently, since we will not have met the particular person in question before. The desire in question is not necessarily strong, but enough that we can say that we “want to” help them or feel “pulled” to help them and these should both be understood as kinds of desire This seems like a good example of an automatic preference Conversely, it can be that the person in question is disposed to harm the other person (or at least disposed to not help) because they remind them of someone they do not like This still is a desire, just that this time it is a desire to “not aid” or even harm the other person When we say that a parent is disposed to help their children, we do not mean that the parent has consciously worked to set up an internalized conscious choice. Rather, we mean that our biological makeup is such that parents will have an automatic preference to help their own children. This seems right. What have we discovered about dispositions then? They are a form of automatic desire Much like the sentiments (evaluation) or intuition (cognition) These desires are usually held as preferences (a “liking” of one thing over another), which is a form of desire Link to Original

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