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Starblade

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About Starblade

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    Matt F.
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  1. Actually, the word stands for "Fornification Under the Consent of the King". At least as far as I know. The reason why we don't use sex to refer only to sexual intercourse is because we already have a word for sexual intercourse, whereas we DON'T have a word for non-intercourse forms of sexual behaviour other than sodomy. What are we supposed to say when we brag to our friends that we've had non intercourse sex? That we engaged in sodomy? That may be simply being accurate, according to you, but I'm afraid the term sodomy implies that the form of sexual relations was 'unnatural'. While
  2. To whom are you responding? You can't define sex by how it's used popularly. That is ultimately the subjectivist's response. Likewise, you can't define sex by some arbitrary 'outside' standard, since that is an intrincisist's response. The Objectivist definition of sex is something like Piekoff's answer. I can't seem to find that at the moment, however. Does anyone else know where it is?
  3. The whole point of allowing moral existants of homosexuality isn't to exempt it from moral evaluation. It's to make it moral in certain contexts. I don't see what's so hard to understand about that. It all depends upon what the fundamentals of sex are, and that's more hotly contested than the fundamentals of art. That doesn't mean it doesn't exist. It just means, expect to get a LOT of different answers from different people, even ones who think very much alike, and even agree to the same basic premises of metaphysics. If sex is "an activity whereupon all the participating animals are eithe
  4. That's not exactly a good interpretation of quantum mechanics. Also, you seem to be thinking of causality in terms of cause and effect. A view that things act according to their nature, and that the nature of things are statistical at some level, is a lot more coherent. So the nature of quantum systems is that space/time and particle/waves are causal agents that follow the law of statistics in large numbers, though they seem quite random in small numbers. A quantum fluctuation would have an extremely little influence on the world, and several quantum fluctuations act according to their
  5. I am kind of new here. And I was wondering, is it not possible for a woman to look up to a man in some contexts, and for a man to look up to a woman in others? Are men naturally better able to support their own flourishing better than women, or do women possess some unique traits that men do not in the same way that men possess some unique traits that women do not? Two things have been pointed out here. First, a man is physically stronger than a woman. Second, a woman's hemispheres are more connected than a man's. I could go on about physical characteristics a woman has that a man does not,
  6. Saying that 'certain actions take place' presupposes the question. Why is it assumed that 'proper time' and 'reference frame time' must, <i>at all scales and in all contexts</i> coincide? By reference frame time, I mean the direction that 'proper times' flow GENERALLY with respect to other 'proper times'. By generally, I mean in the contexts we deal with daily. No current model of quantum physics that explains a sufficient amount of facts about this manifold - or as we can call it without evidence of other manifolds, universe - comes without the idea that at certain scales of
  7. Ah, okay. However, back to my original question... why did Ayn Rand tend to use the term metaphysical for something that was purely physical AND for something that was purely ontic? I can understand that certain things are metaphysical, but not sex. Sex depends on the PARTICULAR state of existence, that is, that biologically the dominant life forms reproduce sexually. Even sensations are tenative, since existence doesn't say that the universe exists in particulars, but consciousness implies that there exists something conscious, and something of which to be conscious. Still, the means by wh
  8. Nevertheless, they are both conscious and they both posess volition. Concepts requires measurement omission, yet you are stuck on the details. If the details about the general differences between men and women are important, then why not the details about the specific differences between any given man and any given woman, or any given man and any other given man, or any given woman and any other given woman? What gives us justification to go THIS far and not THAT far in discriminating? BTW, this doesn't mean I reject Ayn Rand's sexuality. I just believe this to be a general case, not an
  9. That's not what I meant by metaphysically the same. Sorry, I wasn't thinking clearly. I meant that consciousness was a metaphysical concept but that male and female were epistemological ones. You can destinguish between male and female physically but not in terms of the way their consciousness works.
  10. I have not read Leonard Piekoff's book about the philosophy of Ayn Rand, but I am wondering why sex is something metaphysical rather than just physical. Furthermore, isn't the idea that heterosexual sex is better than homosexual sex an epistemological idea, just as the laws of physics themselves are epistemological and not metaphysical? From http://attitudeadjustment.tripod.com/Books/OPAR.htm it seems that it could go either way according to the metaphysics of sex, so it leads me to believe that sex is in some way epistemological, in the sense that it's not just sex that is good, but some v
  11. I don't see Eric Dennis as having posted on that link. Also, I believe it's intellectually sloppy to hold onto intrinicist views of space and time. Same with subjectivist views of space and time. I will elaborate on what I mean later.
  12. How is that heroic? I read your earlier post, and I can hardly call what he did heroic.
  13. Define causality and identity first. Then we'll apply logical standards to see if these definitions contradict anything already known about our universe. Or you are wrong in that your interpretation of modern physics and Objectivism within eachother's contexts is wrong. If you can tell us why your premises and the conclusions that follow are correct, then you'll at least have a case. There have been many people here who have argued something different than what Objectivism says. This is allowed. What ISN'T allowed is illogical adherence to alternate philosophies. People must bare o
  14. That is an abuse of logic. A thing can exist without having precice characterstics. Imagine that there is only one thing in the universe. We know this is not true, but just bear with me. How would this one thing have ANY characteristics other than existing if there were no other things in the universe? Did you even READ the lego block analogy? Even if it HAS a precice identity, does that necessarily mean that the characteristics we identify at large scales compose it in smaller portions at smaller scales? If you really believe that, you are engaging in the fallacy of division. That
  15. I hate to break this to you, but philosophical principles just do not derive from a vacuum. They derive from our knowledge of reality. If that knowledge of reality is wrong then the philosophical principles are wrong. The concept of identity does not have to be changed in its general form, but that a thing has an identity does not imply that a thing HAS to also have the characteristics we normally associate with objects. See the lego brick analogy. That a thing has an identity does NOT imply that it has precicely measurable characteristics OR hidden variables. In fact, it doesn't even imply
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