Archives for category: Philosophy

Keith Burgess-Jackson, a name literally no one will recognize, wrote an article that whined about how nobody in ethical circles takes egoism seriously. Why can’t we just look after number one and claim to be acting morally? Ayn Rand had some valid points, right? Now, most people would say, “Of course not! Ayn Rand was a psychopath and should be relegated to the Young Adult Fiction section of the library next to the Twilight Saga.” Unfortunately, the ethical beliefs of Ayn Rand, much like the Twilight series, has gained mind-boggling popularity, so I will grant Burgess-Jackson his request, and take the time to explain why egoism fails as an ethical system.

Burgess-Jackson’s main thesis is dependent on the comparison between egoism and utilitarianism. Utilitarianism, even when rejected, is shown academic respect, but egoism is laughed out of the cafeteria. Both are consequentialist, but one measures the consequences as they relate to the group, the other as they relate to the self. Egoism takes the utilitarian maxim of “the greatest good for the greatest number” and turns it into, “the greatest good for the greatest guy: this guy!” The egoist would then point at himself with his two thumbs.

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Jack Black: A stand-in for the abstract concept of ethical egoism

This isn’t as stupid as it sounds. There are plenty of problems with utilitarianism (to the point where I consider it an invalid system), but the difference between maximizing the benefit for all and the benefit for the self is just arbitrary preference. If a reason were demanded, all a utilitarian could say is that it’s “nicer” than only looking out for the self, but that would certainly not be enough for the egoist, who is only nice insofar as it would work for their personal benefit.

Let’s look at the same ethical dilemma as Burgess-Jackson: should one steal the pensions from a bunch of old people, and then retire to some sandy beach island with your ethically-gotten gains?

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You know your ethical system is a winner when something like this is considered a dilemma

Luckily, Burgess-Jackson says no, and I’m sure we’re all breathing a sigh of relief. His reasoning is a little different than most people’s, though. We shouldn’t steal the pensions from retirees because we might get caught and go to jail. Consequentialism, remember? The egoist ought to weigh the possible outcomes and act according to maximum utility. Not for the pensioners, mind you, just for himself. He posits rule-egoism, comparable to rule-utilitarianism, which suggests that the egoist ought to follow rules that would in general maximize his personal utility, like the law and common social norms.

Much like rule-utilitarianism, however, rule-egoism has the same flaw: if it maintains its original consequentialist principles, it cannot truly exist. If an act would, on its own, create greater utility than following the rule, one ought to act on it. For example, if our egoist had an opportunity to rob senior citizens with a guarantee of escape, he certainly would. Alternatively, if he could obtain their pensions legally (such as by lobbying for tax cuts that are paid for by cutbacks to social security), then he’s going to do that. Hobbes’s sovereign (Burgess-Jackson’s exemplar of rule-egoism) is only obeyed insofar as those underneath don’t see a way to thwart their sovereignty. If the rules are deemed absolute, then the system abandons consequentialism and becomes deontological.

Albert Camus, a philosopher with a lot more name recognition, said, “Every ethic based on solitude implies the exercise of power.” If you’re seeking to make things right only for yourself, you’re going to need power to do it. This is where egoism fails as an ethical system.

Donald Trump

You might think it’s odd that robbing seniors of their pensions didn’t disqualify egoism as an ethical system, but just remember, who’s got two thumbs and became president after bragging about sexually assaulting women?

When everyone is looking out for themselves, those with more power will always succeed over those with less. If I’m looking out for me, and you’re looking out for you, and we come into some kind of conflict, and you possess more power than me, I lose. It’s pretty simple. That’s not great if I’m an egoist who wants to maximize my personal benefit, now is it? Within the egoist system, egoism itself does not provide the maximum utility. It cancels itself out. Perhaps you might argue that it can still survive if only I am an egoist, and I successfully convince others to be, say, utilitarians, then my personal utility is again maximized. However, a system of ethics is a social system. If it cannot function on a macro level, it is no longer a system. If it only works when one person does it, it’s no longer a morality, it’s just selfishness.

So throw Ayn Rand back on to the garbage fire that is her metaphorical equivalent, and think about how your dumb actions impact other people for once in your God damn lives.

If a tree falls in the woods, and no one is around, does it make a sound? While some believe this is an unanswerable koan designed to clear the mind and achieve zen enlightenment, there actually is an answer: no, it does not make a sound. What it would create would be vibrating particles that require a hearing recipient to understand it as “sound.” Consider if there was a bat present at this spontaneous tree felling; it would not produce a sound so much as a sonar “ping.” The bat would translate this event in a much different sense than a human being. Without an interpretive subject, a tree falling in the woods essentially becomes describable only in mathematical terms.

Falling-Tree

Ask not, did it make a sound? Instead ask, what does having sensory organs at all tell me about my relationship to reality?

Consider an alternative: if a fire hydrant is in a pitch black room, is it still red? Again, the answer is no. Colour requires the reflection of light off of a surface, to be interpreted by the rods and cones in our eyes. If there is no light bouncing into our eyeballs, there is no colour. Presumably there is still the hydrant’s aspect of “red” that would be present while the light is gone, to be reinvigorated when the light returns, but our understanding of it as red is so far removed from its objective aspect that to call it “red” is a misnomer and used only for the sake of comprehensibility. It’s not difficult to imagine a different kind of biological organ that interprets light differently from our human eyes, similar to how a bat would differ from us in interpreting sound waves. The essence of a thing and how it interacts with the world around it outside of how a subject perceives it is thus quite impossible to experience.

This is what Thomas Nagel would refer to as The View from Nowhere. Immanuel Kant would call it the noumenal world. A conceptual world that is unavailable to us based on the fact that our understanding of “worldness” comes entirely from our uniquely human senses. We may be able to understand it in conceptual terms, and science has certainly given us more refined definitions with which we can do so, but its existence in any sense of the word that might have value to us is completely irrelevant to how it objectively “exists.” Music, colour, sensuous touch, and decadent taste; these things have meaning insofar as they are wholly human, oblivious to any other interpretation. Even our scientific tools can only function along the spectrum that our senses allow us to interpret, meaning that the concepts we have of the noumenal world may be far from its totality.

Contemplating a tree falling in the woods should not lead to a conversion to Buddhism, but to philosophical revelation about our relationship to reality.

To understand postmodernism, one must first have a basic understanding of modernism. Luckily, modernism is far less complex than postmodernism, which hopefully makes understanding postmodernism easier as well. Modernism is a paradigm that says that we’ve figured everything out, science has won, our current institutions never need to change again, and any form of progress will only be the refinement of things that we currently have got going for us right now. It’s the paradigm of Fukuyama’s “End of History.” There’s no point in talking about things anymore; this is it.

Postmodernism is the reply to that which says, “Wellllllll….. I mean…. really? Literally everyone in the past has said that their way of thinking is irrefutably true, but you’re super sure that you’ve got it this time?”

This of course is completely reasonable. Modernists give primacy to science; science is about the refutation of existing theories (except apparently when it comes to the primacy of science and other modernist principles which can never possibly be refuted), so why is there such blowback against attempts to refute existing theories? Postmodernism is applying rational skepticism to firmly entrenched ideas and values. This is usually done by looking at an idea that is taken for granted as true, analyzing its history, and then pointing out flaws that have been imbued in that idea since its inception. Postmodernists usually leave it up to us to decide what to do with their criticism, but it’s generally assumed that a revaluation of that idea is the implied minimum.

For a couple of examples, capitalism is an economic system founded in colonialism and slavery. Tracing its history to today, one can see threads of that continuing in the exploitation of third world countries for first world profits. Postmodernism stops there. It has never been big on solutions, just pointing out the problems. I’ve also outlined the general thesis of Foucault’s evolution of punishment here. This blog is essentially a postmodern analysis of contemporary justice. Basically if you’re criticizing something by looking at how its history has shaped its current incarnation, you’re doing postmodernism. Nietzsche was actually one of the first postmodernists. In The Genealogy of Morals, he takes the firmly established Christian way of life, and then deconstructs it as the “slave morality” response to the Roman “master morality”, thus leading to the insipidness of his time. The difference I guess is that Nietzsche offered a solution.

Here’s the thing: nobody likes postmodernists. Which is weird because skepticism has been around for a looonnnng time. Postmodernists are attacked for not liking science and reason; David Hume posited that causality is unknowable; Renee Descartes suggested that mathematical truths could be the deception of an evil demon, and thus could not be held self-evident; Sextus Empiricus, one of the most famous Greek skeptics, provided proofs both for and against the gods; Socrates denied traditional piety, values, language, epistemology, justice… so many things. Much like Socrates, postmodernists get a lot of grief because they attack the paradigm of those in power. They are the gadflies of modernity.

If you watch any video on postmodernism, you’ll probably see somewhere in the comments advice from helpful Youtubers to check out Jordan Peterson, because he knows about postmodernism, and he says it’s bad. Let’s look at some of his criticisms:

It’s an attack on rationality/empiricism/science: That’s one way of framing it, sure, but that isn’t unprecedented even in the most enlightened of circles, and it’s not actually the case. Postmodernism appreciates other ways of knowing, rather than baldly accepting the deification of reason. Maybe beauty has some truth worth knowing, or empathy might reveal something about the universe. Ask yourself, “How can I prove that reason is the ultimate way of knowing?” You can answer either with reason, which would lead to an infinite regress (proving reason with reason would require further reason to prove the second reason), or with some other way of knowing, which shows the value of an alternative. It’s not that science is wrong or bad, it’s that it’s not alone.

It suggests multiple viewpoints, which means there can be no true viewpoint. The only reason we have an agreed upon viewpoint is because it belongs to those in power: Well, yeah. Read a book. History belongs to the victors, right? Those with the most power are going to organize things so that they keep winning. It doesn’t take a rocket scientist to figure that out. Everyone knows politicians are corrupt because they do everything to keep their power, but nobody can make the leap to other facets of our society functioning on the same premise? Please.

Next would be the relativism implied in the criticism: the difficulty we have with truth does not mean that there cannot be a best viewpoint, and deciding which is best is a lot more complicated than accepting the current system simply because that’s the way it has always been. Perhaps with a postmodern lens, we can better understand which viewpoint has the greatest benefit.

There is no individual in postmodernism, just identity. It splits people into an oppressor and oppressed class: Again, yes. Economists and statisticians split people into identifiable variables all the time. It makes measuring trends easier. It’s a way of analyzing social phenomena. If one group is lumped together into an oppressor class, that’s because historically that group has tended to behave in that pattern and now benefits from that history, even if you don’t accept that that practice continues today. It’s not complicated.

Postmodernists are all Marxists. They don’t engage in dialogue. They want to destroy everything: To sum up, postmodernism corrupts the youth. Peterson is famous for wanting to shut down university courses that he believes perpetuate postmodern ideas and “cultural Marxism.” This is the exact charge the Athenians levied against Socrates. There is a lot of propaganda against postmodernists by those who stand to lose under their dissecting eye. Peterson is a buffoon.

There are some valid criticisms of postmodernism, even in this blog. You may have noticed I repeatedly pointed out that it doesn’t offer solutions. Beyond this, it denies any Grand Narrative, which in theory could be used to unify people even if today they are mostly used for jingoist purposes. When people call postmodernism a philosophy I usually cringe because I see it more as sociology rather than philosophy. A postmodernist is more likely to criticize bourgeois philosophy than participate within it, and fair enough.

The true skeptic holds that every belief must be questioned, including the belief that every belief must be questioned. Postmodernism is not beyond criticism, and nobody says it should be. It’s just that too much of its criticism has been coming from people who lump it in with “Cultural Marxism“, and those people are just so, so dumb and are ruining things for everyone. I just want to go back to writing about how empathy isn’t real and the Marxist implications of Facebook, but NOOOOooooo! I have to write out entire blogs explaining why alt-right talking points are wrong.

Post-script: In that Jordan Peterson video, he says that he read Foucault’s Madness and Civilization, and then says that its theme is that the presentation of mental illness is shaped by the conditions of its surrounding environment. That’s… not what the book is about at all. The book is about showing how mental illness is framed in moral terms, as a manifestation of an unreason contrasting the social norms of its environment. Kind of like how being transgender is seen as morally deviant because it flies in the face of the traditional understandings of gender. It’s actually exactly like that. Peterson either never actually read the book and is posturing (so smugly) to seem smart to his followers, or he’s just really, really dumb and didn’t pick up what Foucault wrote out explicitly like, a bunch of times throughout the book. It really seems to me that Jordan Peterson learned about postmodernism from a Jordan Peterson video, and didn’t investigate further because whatever, he gets to be famous for being the stupid man’s smart person.