Tag: Philosophy

Selecting Customers


One reason American culture is in such a sorry state today is because the customer is always right.

I have explained on Ricochet before why this aphorism is actually a bad business model. It encourages misbehavior among customers and thereby increases expenses (in turn, increasing prices) while making both customers and employees miserable.

The Best of the Great Courses


I listened to my first Teaching Company courses, now known as The Great Courses, over 20 years ago. A dear friend suggested that I listen to The Great Ideas of Philosophy by Prof. Daniel N. Robinson. It was magnificent, and I soon had finished ALL of Prof. Robinson’s courses: The Great Ideas of Psychology, Consciousness and Its Implications, Greek Legacy: Classical Origins of the Modern World, and American Ideals: Founding a “Republic of Virtues.” Every course was incredibly illuminating.

In college, I could count the number of Great professors on one hand: my Trig/Statistics/Calculus professor, an American History professor, and the great David Bell, an English professor. Daniel N. Robinson had all the qualities of a great teacher, primarily the ability to present a survey class, like The Great Ideas of Philosophy, which included the Western philosophers from the pre-Socratics into the 20th century, as if he were a full believer of the philosopher on whom he was lecturing.

I have since listened to (and occasionally viewed, but I much prefer listening while driving or walking) dozens more. Here is a list of some of the other professors I find to be great, “great” meaning I will listen to their courses again and again with unfailing pleasure.

QOTD: Equal Participation in Society and Ordered Change


A society which makes provision for participation in its good of all its members on equal terms and which secures flexible readjustment of its institutions through interaction of the different forms of associated life is in so far democratic. Such a society must have a type of education which gives individuals a personal interest in social relationships and control, and the habits of mind which secure social changes without introducing disorder.

John Dewey

On Reading ‘Atlas Shrugged’


This post is a refutation of objectivism as presented in Atlas Shrugged. Paradoxically, the problem with doing so is not that the question is too hard but too easy. It’s simple to say that Rand writes bad characters and ponderous speeches and dismiss the lot of it out of hand. There are two problems with that approach. The first is that it convinces nobody. If you do find her ideas compelling then easy mockery does nothing to expose their flaws. The second is that Rand actually had a number of excellent observations, ideas that shouldn’t be discarded even if she’s a lousy writer (and the writing isn’t all lousy either). What follows is an honest attempt to understand and refute the philosophy of objectivism. We’ll start by looking at Rand’s best ideas.

What Rand Does Well

Rand herself lived through the Bolshevik revolution, and escaped to America only by “going Galt” in that she wrote off everything she had in the Soviet Union and made it here with only what she could carry. That’s entirely to her credit, as is her subsequent prosperity in The Land of the Free. Having lived through that part of history she has an amazing grasp on the arguments of the communists, their appeals to a sort of morality, and the fatal flaws that doom the prospect of a socialist utopia. Indeed, she often seems to have a prescient vision of how society has progressed. This is not because she’s accurately predicted the advancement of mankind’s morality, but because mankind’s morality doesn’t advance. All these things she describes were problems in her day, are problems in our day, and will be with us until the Lord returns in glory.

Weaponized Compassion

The woke reformer is attempting to immanentize the eschaton much like the communist idealist of Rand’s day. The communist urges us to have compassion for the working man; the woke evangelist urges us to remember the suffering of those who are discriminated against. In both cases, they demand that we break our eggs to make their omelet, and as with the communists I’m not holding my breath waiting for that woke omelet to appear.

Holy Thou Art


What does it mean for something to be holy? I think it means that a thing or person directs us to God or expresses His presence. Holiness is connected with pious awe. 

What artistic works seem holy to you? Which are the most peculiarly holy — holy in some unusual and perhaps less obvious sense? Is there some work of sculpture or architecture, painting or music, oration or literature that draws you closer to God in a way your associates don’t fully share? 

On the Why of Poetry


A Sierpinski sieve. Thanks to the magic of Ricochet this one is even more fractal than it looks; there’s a sixth level of the pattern hidden in the image resizing.

Last time I wrote about poetry I took a scientist’s view of the matter. This time I’m starting in math. Clearly, I understand what all this poetry stuff is about. Do y’all remember what a fractal is? It’s a pattern that repeats itself all the way down.

Imagine, if you will, that those white triangles are islands in a sea of black. You have a continent in the middle, a couple isles nearby, and more and more islands and islets the further away you get from that central continent. It’s bad water for navigating in because there’s an infinite number of rocks, pebbles, and even smaller navigation hazards poking up out of the surface of the water. Maybe it’s more of a swamp than an ocean. Okay, now zoom in. Let’s say you’re small enough that you live on one of the islands. You can deduce the pattern; you know that just over thataways there’s a bigger island. Is there another, larger one beyond it, or are we looking at the top of the pattern?

On the Nature of Poetry


Its stuff that rhymes. Only it doesn’t always rhyme. Usually the stuff that doesn’t rhyme is bad, but then if you look at poetry in other languages and traditions sometimes it doesn’t even rhyme at all. Hmm… maybe I should back up a bit. What I’d like to do is try and characterize poetry from a scientific perspective. That means I’ll be observing three samples of poetry captured in the wild to see what we can learn about them. Let’s move right to the first:

I come home during the 2016 campaign and @MattBalzer says to me “Hillary Clinton just called Trump supporters a ‘basket of deplorables.'” You know how I responded? “I don’t often have a good word to say about Hillary Clinton, but that’s a good phrase right there.”

Member Post


Talking to an agnostic/atheist friend the other day who studies physics a little bit or at least used to. He explained to me that he’s becoming increasingly convinced that we are living in a simulated universe. To which I responded, “Great!” He seemed perplexed by my reaction. When I asked him why, he responded that […]

Join Ricochet!

This is a members-only post on Ricochet's Member Feed. Want to read it? Join Ricochet’s community of conservatives and be part of the conversation. Get your first month free.

The Emperor’s New Mind


Mathematical truth is not a horrendously complicated dogma whose validity is beyond our comprehension. -Sir Rodger Penrose

The Emperor’s New Mind is Sir Roger Penrose’s argument that you can’t get a true AI by merely piling silicon atop silicon. To explain why he needs a whole book in which he summarizes most math and all physics. Even for a geek like me, someone who’s got the time on his hands and a fascination with these things it gets a bit thick. While delving into the vagaries of light cones or the formalism of Hilbert space in quantum mechanics it’s easy to wonder “wait, what does this have to do with your main argument?” Penrose has to posit new physics in order to support his ideas, and he can’t explain those ideas unless you the reader have a sufficient grasp of how the old physics works. Makes for a frustrating read though.

Limited, Local, Lawful Government


I have been an active poster and commenter on Ricochet since the beginning; way back when Peter came down the mountain with the Code of Conduct and Rob was still scribbling graffiti on the side of NRO cruise ships.

The concept and the membership really haven’t changed much. Contributors come and go. Ever more podcasts elbow each other for a place in the spotlight. We have more options on the site now, like groups and private messages. We have more meetups. Ne’er-do-wells are still sacrificed to the PIT.

On Empathy


If I were a drinking man, I’d play a drinking game: Open a dating app, the comments section of a Washington Post article, a feminist blog, or any other place where people of a left-wing persuasion congregate, and take a shot every time someone writes a paean to empathy.

Whatever your neighbor’s teenage daughter may say, empathy is not a virtue. Empathy is a useful and morally neutral psychological phenomenon, one which might underlie certain virtues, but one which is not itself sufficient as the basis for any coherent ethical system.* The world would not ipso facto become a better place if “everyone had more empathy.” On the contrary, it might degenerate into some version of what we see now: quivering masses of emotional gelatin demanding therapeutic self-affirmation in the form of safe spaces and coloring books; a people paralyzed in unending anguish merely because somewhere, someone is suffering. As a moral principle, empathy is self-defeating. Too often, appealing to the “capacity to understand or feel what another person is experiencing from within their frame of reference” is akin to saying, “Every action or belief is legitimate from the point of view of the person who experiences it, and therefore every action or belief is legitimate.” Empathy easily descends into excuse-making. (Take the canonical example of an abused girlfriend: Is she really better off for “showing empathy” to her abuser?) Once empathy is removed from the psychological realm and introduced to the ethical one, it negates the very purpose of ethics, which is to establish a series of principles by which actions can be judged.

Why would a loving God permit something like COVID-19 to afflict people He ostensibly loves? It’s the sort of question people have wrestled with for thousands of years. Our own Dave Carter sits down with Father Ben Bradshaw, Pastor of St. Michael’s Catholic Church in Memphis, TN, to discuss this question and a great many others in a wide ranging conversation that touches on the metaphysical insights of St. Augustine, St. Thomas Aquinas, Socrates and Aristotle, the physical challenges of ministering in a world of social distancing, and even the world of faith and food (Father Bradshaw is also a classically trained chef).

Ricochet Member Seawriter also joins Dave in a discussion of a his latest book, “Vanished Houston Landmarks.” (He’s also authored 31 other books on a huge variety of interesting historical topics.)

Unselfing, Marys and Marthas: Winter of Discontent, or Mind of Winter?


“One must have a mind of winter… And have been cold a long time… not to think / Of any misery in the sound of the wind,” the January wind. So says Wallace Stevens in his poem, The Snow Man. Misery and discontent aren’t identical, but a series of small miseries — unrelated to wintry weather — means February snuck up on me this year, almost as if January never happened, so misery must do for my “winter of discontent”. To “the listener, who listens in the snow,” hearing the sound of the wind, the poem promises if he becomes “nothing himself” he’ll “behold[] / Nothing that is not there and the nothing that is.” People “cold a long time” can go numb, of course, and numbness is a kind of “nothing” obliterating misery. But numbness seems insufficient for a “mind of winter”.

For our own survival, we see winter’s cold as hostile. Our success as biological beings depends on our sensing discomfort, in order to mitigate risk before it’s too late. Concern for our own comfort is a form of self-regard that isn’t optional, if we care to live. Nonetheless, necessary self-regard is still self-regard. A mind of winter leaves self-regard behind. And so, it sees wintry beauty — the snowy, frozen world lit with “the distant glitter / Of the January sun” — simply because it is there to see, irrespective of what it might mean to the self. Winter in itself isn’t hostile, just indifferent: self-regard makes the indifference seem hostile. A mind of winter is “unselfed”.

Basia and the Squirrel: Scruton’s Tale of Eros Transubstantiated


“The apostolic church is a church of the heart. When you steal from it you steal the heart. Hence the theft is easy, and amends are long and hard.” A strange way to sum up a story of erotic love. Nonetheless, it was Scruton’s way, as he described, in the second half of his essay, Stealing from Churches, the thwarted love affair that taught him a “narrative of transubstantiation” transmuting body into soul. In truth, the love affair wasn’t thwarted at all, but one that fulfilled its purpose, a purpose his stubborn young beloved, Basia (pronounced “Basha”), saw more clearly than he did.

Scruton had organized a subversive summer school for the Catholic University in Poland, bringing together Polish and English philosophy students to resist communism. Under the codename “Squirrel” (in Polish “Wiewiorka”, for his red hair) and tailed by at least one jug-eared agent, Scruton had stumbled into more James-Bond mystique than most ginger-haired philosophy dons could hope for. It would be almost cliche, then, for an exotic young thing to throw herself at him. Wry-smiling, stunning Basia was no cliche, though. Or rather, if she were, it would be the cliche in a kind of story too little told these days to count as cliche anymore.

Basia, at 26, the oldest, most academically-advanced of the bright young things attending Scruton’s summer lectures and their unofficial leader, was an uppity young woman with a checkered past. She wasted little time with Scruton: after his second day in Kazimierz, she waylaid him in the woods to announce she noticed no ring on his finger. Such a frank admission of desire seems likely to end in embarrassment all round whether the desire is reciprocated or not, and perhaps it would have if it weren’t accompanied by her equally frank admission that consummating desire was not her aim:

Dialogue on Faith and Reason


Phil and Sophy–that’s Phil and Sophy–are talking about faith and reason in this ongoing YouTube playlist. They’re leaving out a lot of Aquinas and some other guys. But they’re doing a great job covering topics like empiricism, the Verification Criterion of Meaning, Hume, Kant, William James, Augustine, Alvin Plantinga, C. S. Lewis, and more. Here’s the first bit:

Member Post


Nothing is new under the sun. This week’s Kavanaugh smear is just the latest manifestation of Trump-Derangement Syndrome (*broken record scratch*). It’s funny when it drives odd people to start screaming at the sky; it’s concerning when it drives deep state leaks and expensive, fruitless investigations; and it’s depressing and pathetic when it drives the […]

Join Ricochet!

This is a members-only post on Ricochet's Member Feed. Want to read it? Join Ricochet’s community of conservatives and be part of the conversation. Get your first month free.

It’s Not True that Empiricism and Religion Are Never the Same Thing


I’ve been mostly just lurking around Ricochet lately, a consequence of traveling. Two weeks ago travel and allergens wore me out enough to allow for (probably) a flu, which was followed by the usual sinus infection, which was followed by the usual prednisone and antibiotics. But I felt pretty good about the flu because I felt I had something to show for being completely exhausted: My article “William James and Allama Iqbal on Empirical Faith” was accepted for publication around the time the headache started, with the nicest words I’ve ever received from a blind reviewer. As of this morning, the article is now up at the Heythrop Journal website.

My recommended one-sentence takeaway is: Don’t trust the popular theory that empiricism and religion are never the same thing. And here’s some of the gist of my analysis of two empirical religious philosophers: