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Grames

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Grames last won the day on September 7

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  1. Grames

    Which Eternity?

    Are you familiar with Peikoff's D.I.M. theory? If so, would you contend that there is no such thing as M, the misintegration?
  2. Grames

    Which Eternity?

    So let's turn our attention now to the last three thousand years of writings on the subject of God. Does it not exist? edit: The writings, do they not exist? I take that you agree with me that God does not exist.
  3. Grames

    Which Eternity?

    But that claim is that every concept is valid. You used the phrase "properly conceive". Not every concept is properly conceived.
  4. SABATON - Winged Hussars (Official Lyric Video)
  5. Holy hell, I did get something out following this thread.
  6. Grames

    Which Eternity?

    Yes, the in real world where we live on the surface of an oblate spheroid "you can't get there from here" is, taken literally, wrong. There is always an indirect path. But in hypothetical space-by-analogy network of man-made concepts that need to be in principle reducible back to percepts to be valid it is possible to create concepts that are not valid because they are not so reducible. To claim otherwise is to claim every concept is valid. "X is unknowable" means it is not reducible back to percepts by any means, direct or indirect.
  7. As far as corrective measures go, I don't like government schools. But one good thing that has come out of this hubbub around a potential "national conservatism" faction is that a proposal has been advanced to defund the universities of government money. There is a growing realization that the primary vector encouraging the growth of wild eyed communism decades after the death of the Soviet Union are the universities. Censorship is not legally possible, but we should stop subsidizing our own destruction.
  8. He wrote his chapter nine in terms of "extension of the sense of self" and how values come to be shared in common. It is NOT altruism or altruistic, not philosophically or psychologically. This is congruent with Rand's statements about being willing to die for her husband, or in her fiction of characters musing about protecting a city with their bodies. It is not necessary, and in fact incorrect, to interpret his chapter nine as a peaen to a Kantian sense of duty. Classical political liberal theory IS utopian and unrealistic, both communist and libertarian. The Kantian categorical imperative sense of duty is NOT essential, merely a sense of responsibility that underlies parents care for their children and what ought to create a sense of gratitude and some degree of obligation in those children when the relationship is healthy (an obligation certainly far short of any version of Confucian filial piety construed as total obedience). That governments do not derive from the consent of the governed is not uncontroversial. That loyalty and mutual loyalty is actually a thing that exists and is important to political theory is not uncontroversial, not here anyway.
  9. That's a good article. I'm not much interested in the particular corrective measures Hazony has called for because I'm not a conservative.
  10. Even ISIS terrorists need to eat, and presumably derive some group cohesion from shared meals. Because everyone needs to eat food, how do you find a difference that makes a difference in thinking about cross-cultural culinary comparisons? You don't, so ignore it. Hazony is not an Objectivist, so I'm not concerned about not tracking him exactly. I take away what is genuinely and plausibly fundamental and philosophical. That anarchy is actually a default political order of families and tribes and not a "state of nature" war of all individuals against all other individuals is fundamental. That government is derived from the compliance of the governed and not the consent of the governed is fundamental.
  11. Criticizing Journo for evading the philosophically significant critique of conventional pro-capitalist political theory. He did not acknowledge its existence and he should have. When Hazony lumps Rand together with Locke and Kant as Utopians, he has a point. Rand didn't compose a political theory beyond validating individual rights, and that meant she and the rest of us Objectivists have had to muddle along with the existing theoretical justification of government, that it derives from the consent of the governed. That is the common element Hazony is calling out. Government is not derived from the consent of the governed, it is derived from the compliance of the governed. Consent is subjective, compliance is objective.
  12. Wait a minute, how can you write temporally prior and then posit a political system that "it then later forms" as if that were rationalism? Causation is not rationalism. A culture will have some political order at any point in time, but what comes later necessarily is based on what went before whether it was progress or regress. Explicit identifications of new political concepts often depended upon what was already the practice, but there was an implicit idea in the culture that motivated the practice in the first place. I'm glad to see you've rejected "state of nature" thinking. Journo's review didn't even bother to grapple with that critique. I guess the cognitive dissonance was just too painful to bear even though "state of nature" thinking is not even within the scope of formal Objectivist politics. It costs nothing to jettison it.
  13. I disagree. Differentiating between cultures on the basis of their recognition and respect for individual rights or lack thereof is primary context within this thread. The first thing that occurred to me upon reading the Caplan article was that he had no idea there was any relation between culture and individual rights, or that cultures can differ on fundamental issues such as the relation of the individual to society. Superficialities such as food or music styles are not fundamental and are not what I would be discussing here. I vaguely recall a story about the British Army working to subdue India. A regiment arrived in a village for the first time to establish British rule and one the first things done was to outlaw the practice of suttee, the burning of the widows on the pyres of their dead husbands. A local pleaded with the regimental commander to allow suttee because it was their culture. The British commander replied that it was his culture not to permit it. Now that is a fundamental culture clash, fundamental because it turns on recognition and respect for individual rights. What makes this story of the British Army suppressing suttee of interest to me (and hopefully all Objectivists) is that while individual rights are purported by some here to be universally applicable, Rand's theory of values holds that the good is neither an attribute of “things in themselves” nor of man’s emotional states, but an evaluation of the facts of reality by man’s consciousness according to a rational standard of value. To the villagers, the imposition by force of British rule and protection of individual rights was incomprehensible to them, as the entirety of the cultural underpinnings of the justification of individual rights was from a culture completely alien to them. They couldn't possibly understand it, not all at once and not after years or decades for many of them. For the case of India and in general, can any good come from treating individual rights as if they were an intrinsic good?
  14. As an Objectivist versed in the epistemological principle of conceptual hierarchy, I can't accept that as remotely true. The ideological underpinnings were in place long before anything like the modern concept of rights became widespread. Stadler IS the antithetical element in making the generalization that "men are not open to truth or reason." After all, Stadler is a man so he is simply a hypocrite living a contradiction, but from a position of great influence. I did not write the phrase "fighting antithetical elements" or "fighting" at all so you should not have used double quotes as if I had. The rest of this is good and I must agree with it. Rights, objectively defined, can distinguish between what is a proper matter for coercive criminal laws and what must be left to individual conscience and persuasion. But Caplan didn't write that bit, you added it here.
  15. "A culture of liberty" does not equate liberty to a culture, it is a means of distinguishing between cultures on the basis of their ultimate political expression. And yes where and when liberty exists, it is necessarily subsumed under the concept of culture.
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