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KyaryPamyu

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  1. This analogy might help you. Think of a piano string, and the sound that it makes. The string (1) and the sound (2) are not identical, they are two different things. You can say that the sound is caused by the vibrating string but you can't say that the sound is identical to the string. The sound is the sound, the string is the string. So you won't describe the sound as 'a very long and thin wire made of steel', and you also won't describe the string as 'a high-pitched squeak'. The sound is irreducible to the string. The same thing applies to matter and consciousness. Certainly consciousn
  2. It could not, because those particles only act according to what they are, not according to what they aren't. You can't arbitrarily hack anything. You can't do more than its possible to do given the nature of what is, particles and 'meta-energy puffs' included. The fact that things are made of more basic ingredients does not invalidate the existence of those things. Explaining something doesn't invalidate its existence. By the way, Objectivism is not a materialistic philosophy. It holds existence, not matter, as the primary. Matter and conciousness are specific things tha
  3. These four objections are common criticisms of the Objectivist ethics which I've encountered in discussions or occured to me in my own study. I sum up the answers as follows: 1. Short and long-term actions are the component and symbiotic parts of one irreducible primary (i.e. happiness). 2. The process of life does not need justification, any more than any other existent. | The emergence of life, consciousness and free will from non-conscious processes is neither miraculous nor signaling the presence of an unconscious intelligence in matter which is blindly striving towards full self-co
  4. Yeah, as I said my focus is not on Anatta (non-self) because it's radically different from Advaita or Objectivist approaches. It blows my mind how sophisticated schools like Advaita were, since they precede classical german philosophy by more than a millenium. Buddhism is on my list of study though, so I might form my objections to Anatta later, though what you describe seems to be the kind of stuff that would drive any follower of Oist epistemology insane 😂 Well, let's say that a man is born in the US, spends his childhood there and then moves to France to study painting. He ge
  5. Objection #1: Long range philosophies cause people to get stuck in the future while forgetting to enjoy the present moment. Answer to objection #1: Long range planning and productive work are activites that one does for his present-moment happiness, not solely for future benefits. Not planning for the future compromises your immediate enjoyment of life by causing anxiety and worry; planning for the future elevates your mood in anticipation of the good things that will come; finally, if you are able to enjoy the present moment, it's probably because you've done something right in the past, and
  6. Interesting. I practice a form of IF but only recently started incorporating coffee and tea. The opinions on this seem to be mixed, ranging from 'coffee will break the fast' to 'coffee enhances the effects of fasting'. The latter camp claims that coffee and teas enhance autophagy, one of the major mechanisms through which IF improves overall health.
  7. I've only started drinking the stuff a few days ago, it gives me a nice kick though it will probably get tamer as my tolerance level increases. If you like the subject you can check out this meta-analysis of twenty studies.
  8. Anti-aging studies are all the rage nowadays, and several experimental interventions were proven effective in extending mammalian lifespan (the class to which humans belong). Practices that work on humans include: Drinking coffee Drinking teas (green, red, black, hibiscus, ginseng, mint etc.) instead of plain water, due to their antiadipose quality and antioxidants Intermittent fasting (IF) - having your meals in a restricted window of time, e.g. eating during an interval of 4 hours, fasting for 20 hours. While hunger levels and fatigue drop after months of consistent practic
  9. For this thread, my focus is on denominations (predominantly Hindu, such as the Advaita school within Vedanta) that declare the ego to be a subjective construct and the Witness/Seer to be grounded in (or identical to) Atman or the universal Self. The non-self (Anatta) doctrine of Buddhism isn't of particular debating appeal to Objectivists - after all, if no subject exists, who made the claim that there is no subject? But the ego-self distinction is sightly closer to home given Rand's views. Eastern philosophy is a rich field, so you might disagree with the propositions depending on what you a
  10. What is the self? The standard line of reasoning in eastern philosophy looks somewhat like this: 1. People associate themselves with their ego, a conglomeration of their beliefs, tastes, ideas, wishes, fears, self-evaluations. 2. The ego, with all of its constituent elements can itself become an object of consciousness. Therefore, the ego is not actually the subject, the observing self. 3. The real self is the pure faculty of awareness which observes the ego and perceptions, unadultered by any other property. The japanese animation film Ghost in the Shell famously tackles this
  11. Concepts are formed in the mind. So I assume you mean that the mind is not produced by the brain but is a type of faculty which you somehow have without physical organs to produce it. Well, proof to the contrary is not that tricky. Look at people's abilities to think or form concepts when they miss a lung versus when their brain gets physically damaged. I suggest you study her theory about how concepts of consciousness are formed; either way, your awareness is not limited to sense data, you also have awareness of your own thoughts and emotions. To arrive at a theory of concept-formatio
  12. The problem of induction is in no way a primary. First, the fundamentals must be discovered: the validity of sense perception, concept-formation, the hierarchical and contextual structure of knowledge, the open-endedness of concepts. The fundamentals are non-deductive; they are arrived at by induction. So you can't actually solve the problem of induction until you have performed valid inductions in the areas upon which discovering the solution depends. Peikoff's 'solution' is that there is no problem of induction at all, just like there is no problem of deduction. The real issue is knowing how
  13. Certainly Objectivist epistemology can be expanded, but only if by 'expansion' you mean a fuller and more detailed working out of the fundamentals. The solution to the problem of induction, which to my knowledge was not adressed by Rand in print, is implicit in her writings on epistemology. Peikoff is merely using the basic blocks in order to figure out what the solution might be. If his solution is in perfect alignment with that base, it can be called an Objectivist solution, but not Objectivism per se. Philosophy is not an all-encompasing encyclopedia, but merely the seeds out of which that
  14. New knowledge does not not contradict old knowledge. This is a basic principle of her epistemology, which springs from her metaphysics: there are no contradictions in reality. If new scientific discoveries invalidate a single part of her philosophy, the whole system collapses. 'Patching' the philosophy up does not work, for reasons discussed in my previous post. So the question of an open system would not even occur; you would have to renounce the whole system of Objectivism, maybe apart from some ideas that Rand managed to get right by luck, despite her faulty base.
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