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About IDC

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  • Real Name
    Ian Campbell
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  1. Roark is an egoist - that is the key thing to understand. Me, me, me. My work, my standards, my life, my buildings, my blueprints. This is an egoist in the Randian sense, not the monster that society presents. For example the egoist as presented by society would kill someone for $5, but a Randian egoist would not because he is such an egoist it is only acceptable to live off his own work. Anyway this is what I think drives him, this me me me, this desire to be himself in every way.
  2. IDC

    alien life

    I think there is evidence of (primitive) alien life. Remember the Mars meteroite back in '96? http://www2.jpl.nasa.gov/snc/nasa1.html Edit: Clinton even did a press conference about it.
  3. Thanks for the link, I can hardly believe it. You hear about that kind of superstition/conspiracy theory stuff on the Arab street, but one would expect the Russian president to be better briefed.
  4. I actually think it's quite endearing. Thor? Sure, I know him. Good chap. Lives up there. Where? You see the tip of that mountain? It is far friendlier that the mental corruption a modern person would spew forth.
  5. OMG, that is horrible. I want to cry for the poor kid. I would agree that these things can happen in a free system too, but in that case they are usually in spite of people following the correct principles. That is, principles just tell you what will happen in the long run, not for any particular incident. Whereas in the socialist system it follows from the principles that these kind of things will happen, which is totally unacceptable. Edit: spelling
  6. Wouldn't it be great if there were massive protests in the streets by ordinary people, and the mayor was impeached for exceeding his mandate? *sigh*
  7. I don't think that argument follows. If you ask 3 people how many fingers you're holding up and they all give different answers, does that mean there is no correct answer?
  8. In the post I'm not arguing that the appearances are primaries, just that they exist and are what they are. I fully accept that they may be effects of earlier causes. I guess I'm just saying that that doesn't make them any less real. The unicorn is a mental existent and the cat is a physical existent. In asking what the metaphysical difference is, I fear you may be interpreting my post as saying they are both ultimately the same stuff - existence - but it is not saying that. Existence is just an abstraction. Since the cat and unicorn both are what they are, the universe is the many and va
  9. Great poem. I especially like this line: "And I come to the true and know what to do"
  10. No. The perception tells us that it is self-evidently true, not that it is an axiom. You seem to be defining axiom as any piece of knowledge that is not dependant on antecedent knowledge for it's validity. That is not what "axiom" means in Objectivism. What it means is that a fact is presupposed by all subsequent knowledge. If you invalidate the axiom you invalidate everything. So a perception of a table is self-evidently true, but not an axiom: everything else you know does not depend on what you know about that table. But everything you know does presuppose the facts of existence, identi
  11. OK, I should have included direct perception as an instance of validation. But as it is just looking I didn't really consider it a process. I think you may be misinterpreting this quote though. It seems to me you are saying: right, I have this perception of myself with free will, but how do I know I really have it? How do I know this perception is not an illusion? I need to eliminate all other possible causes of it except real free will. So what you are working from is a model where there is real free will (or maybe not) in reality out there, and then your perception of it, and then you
  12. The only knowledge we need to validate is that which comes at the end of a process of reasoning that could have been flawed. The directly perceived does not need validation, and in fact is the standard for knowledge that does. Therefore I see no difference between the two statements 'we observe ourselves choosing' and 'we choose'. I don't consider the second an inference. And even if there was an inference to validate, I don't think your method would do it. What you are doing is coming up with the best list of explanations you can and then eliminating them one by one. But how do you know yo
  13. Also note that one thing about the universe is emergent properties. One example of this is water. Water consists of H and O atoms. Now neither of these has the property of "wetness" so would you say water can not possibly be wet? After all, the water is the H and O. No - the answer is that in this universe it seems to be possible for wholes to have properties not possessed by any of their parts. Likewise with the brain - it does not automatically follow that because the individual atoms don't have a certain property that the whole can't. It may be true, but it doesn't automatically follow.
  14. I think you may be reversing the hierarchy of knowledge here. We directly observe ourselves choosing, this is directly percieved, it is right at the base of knowledge. Our knowledge that there is a physical world, and that it consists of atoms, and that they behave with billiard ball deterministic causation is much later knowledge. It is an abstract physical theory. Now the nature of validation is proving your abstract ideas by comparison to the directly given. When an idea contradicts the given it is false. And yet what you seem to be doing here is reversing that: your abstract theory con
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