Archives for posts with tag: philosophy

There is a Marxist belief that if something is inaccessible to the poor, then it can be neither radical nor revolutionary. Following the trend of ironic tragedy that history sardonically and incessantly throws in our face, the decrease in book reading, both in adults and teenagers, points to a culture that would struggle to read The Communist Manifesto, let alone Das Kapital. As one would expect, the impoverished and the uneducated are those who are reading the least. There are neither sparkly vampires, teenage wizards, nor BDSM-enthused misogynists to incite mass interest in Marx’s seminal works, so I suppose they too must be discarded into the dustbin of irrelevancy to revolutionary thought.

The internet has opened up social dialogue to include everyone with internet access, seemingly giving the unheard voice of the proletariat unprecedented access to speak out, yet in reality has only allowed the opinions of troglodytes to swarm rational discussion, turning it into a cesspool of vomit and bile, defiling the very notion that a reasonable outcome is possible. Unfortunately, the Pandora’s Box of the internet cannot be closed, and this is now the discourse to which one must adhere.

Donald Trump has capitalized on this phenomenon by devising his most successful populist propaganda within the 140 character limit of the Twitter universe. Hilary Clinton, not one to be outdone, shines brilliantly in her campaign slogan: I’m With Her. The “I’m” captures the essence of social media narcissism, letting everyone know what this campaign is really about; me! The “With Her” is, of course, reminiscent of the purposefully vague and noncommittal identity feminism of the Tumblr era. Both of these demagogues are pandering to their respective demographics with their own promises of revolution, yet I do not believe either of them represent what Marx had in mind.

Philosophy is notoriously relegated to the ivory tower, despite Diogenes and his abandoned cup. And while some might claim that the greatest philosophical question is why there are essents rather than nothing, the original Greek schools, including Diogenes’s Cynics, utilized philosophy as a means to discover how to live the good life. Aristotle’s Aretê or Zeno’s Stoicism both offer methods to live virtuously. Without the dogmatism associated with the religious side of this conversation, philosophy allows us to seek with constant refinement how to live; a critical necessity in this tumultuous time.

Slavoj Žižek, Slovenian philosopher and possibly rabid communist, belabours the point, saying that despite the impending global consequences, we need theory now more than ever. The instinct to act is strong but must be overcome, as postmodernism has deconstructed everything without creating substitutes to put in its place. To act now would be to seek anarchy. End racism. End sexism. End capitalism, but how? And replace it with what? Ideologies cannot be eradicated, only changed, unless our revolution is to end in genocide.

How do we conduct the dialogue of this contemporary philosophy? I mean, analogies to the Greeks these days might not reach as large an audience, but I can predict with the inevitable alienation of Cassandra that referencing the feud between Taylor Swift and Kanye West will not carry the same lasting weight. The trials of Odysseus are eternal, and thus possess a portion of truth to which humanity will forever have access, whereas Famous will be out-of-date within the year.

The intellectualism associated with philosophy and social theory by its very nature divorces itself from the reach of the bulk of the people. Do we wade into the depths of thoughtless memes and Youtube comments to wage our revolution with the masses, only to discover that we too have become thoughtless in the process? Or do we stand above it, confident on our pillar, helping up those who have recognized the shadows on the cave wall? The disenfranchised need to be acknowledged, certainly, and their voices heard to the extent that we are aware of the depths of their circumstances, but acknowledging this does not require fetishising it. Educated progressives gnash their teeth over the large swathes of people who vote against their own interest, yet this is most often due to demagogues like those mentioned earlier who are savvy in the ways of exploiting those demographics, and know exactly how to pander to their base nature. If something is accessible to the poor, who is to say it is in their best interest?

We do not begrudge climate scientists as elitist when they claim their knowledge gives them more insight on the subject. We cynically laugh at those who do, as they are the obstacle to the required change climate science demands. Granted, philosophy and sociology are softer sciences, yet there can still be an accumulation of wisdom gained from the relevant reading and research.

Those who come up with a new economic system should know the theories of Marx, Smith, Keynes, and Friedman among others if only to know what works and what doesn’t. They should be aware of the history and context surrounding those successes and failures. A fruitful discussion of social order would require knowledge of Republic, On Liberty, Leviathan, and more: books that have shaped Western society as proper change requires an understanding of what has come before. The discussion should not burdened by a responsibility to be accessible to everyone, as not everyone has the time, inclination, or resources to pursue the knowledge necessary for that discussion. To demand that from the poor is indeed insulting to the circumstances of their existence.

I will not abide a system of thought that decries Marx as neither being radical nor revolutionary, even his own Marxism. Contrary to my condemnation of capitalism and my communist allegories throughout this blog, I do not embrace communism. Like I said, the importance of historical context is shown when we see that centralized power is no different from any other fascist government. I do recognize, however, that a knowledge of Marxist thought will be necessary for whatever economic and social utopia the future may produce. Philosophy is necessary for the future of our species; let’s not hobble it with undue limitations to its content.

Everyone wants to be happy. Being happy is so critically important that the pursuit of it is literally a right guaranteed by the American Declaration of Independence. Thousands of books have been written about that pursuit, and given their continued publication one can only assume that the pursuit has yet to be concluded. Happiness is always just one more life-affirming meme away, ever out of our grasp. Perhaps this is due to the elusive definition of happiness, for what does it mean to be happy? Wikipedia defines it as “a mental or emotional state of well-being defined by positive or pleasant emotions ranging from contentment to intense joy.” So, accordingly, happiness is varying degrees of synonyms for happiness. That is super helpful.

Since I’ve already ragged on memes once, let’s see if they can redeem themselves, and we’ll try to learn what they can teach us about defining happiness since the ever-infallible Wikipedia ended up being a disaster. This website has a collection of “Happiness Is” memes that describe various instances when the word ‘happy’ seems appropriate, such as not having to set your alarm clock for the next morning, or finding an old family album. These examples give quite an accurate depiction of how many people view happiness: ephemeral events that elicit an upswell of positive emotion. Happiness can’t be defined linguistically because it exists beyond descriptive vocabulary as an almost spiritual experience, and it arrives in a way that we only recognize when we feel it.

Now when we live by the maxim that “if it’s in a meme then it is factually improbable,” as we all should, we’re forced to analyze this version of happiness more discerningly. If happiness is as laudable as the profit-driven self-help industry claims it to be, then we’re dedicating all of our life goals to a fix. We hop from island of bliss to island of bliss, desperately searching for that next dopamine rush, dreading the moments in between. That sounds a lot less like a fulfilling existence and more like Jennifer Connelly’s character at the end of Requiem for a Dream. Is most of life utterly without value? Discounting the feelings outside of happiness is the pinnacle of delusion. Creativity requires a good deal of personal suffering and frustration. Inside Out taught us that even sadness has its own virtue, and anger is often the healthiest response to unjust events. Happiness has never once moved the world forward, and if we only celebrate positive emotion then we are putting pacification above progress.If our sole focus is maintaining a happy persona, we may even disregard warning signals of an impending crisis simply because to acknowledge it would get in the way of our placid, happy thoughts.

Regardless of my argument, people will still pursue happiness. Not because they’re meme-loving sycophants abstaining from reasonable thought to endorse the epidemic cult of positivity, but because as human beings we intrinsically strive for it. Even a curmudgeon like myself still seeks to find the light in this world of darkness. The Founding Fathers were not dumb, and their inclusion of happiness was not a mistake. Even Aristotle suggested that a life of happiness ought to be a person’s ultimate goal. Aristotle, however, had a different definition of happiness from today’s life coaches peddling their snake oil. He believed that a happy life was one of virtue, and happiness was derived from adhering to the golden mean rather than embodying the hedonistic platitudes of fucking internet memes.

Of course there are plenty of faults in Aristotle’s Virtue ethics, but he began a philosophy of happiness where it wasn’t understood as an emotion, but as a way of life. Nietzsche expanded on this philosophy by saying that the happiest people were those who thrived in suffering, and could create meaning through it. Have some irony:

Wisdom without context. The highest plateau a meme can achieve.

Wisdom without context: the highest peak a meme can achieve.

Here is a happiness that could weather any negativity, for it is a way of life that thrives in any emotional state. It is a happiness that demands value and purpose to enhance our life, rather than a narcotic high to dull it. Nietzsche’s philosophical meaning is somewhat controversial, but the brilliant Viktor Frankl survived the culmination of Nietzschean values, and in doing so, created his much more widely accepted interpretation. According to Frankl, a meaningful life is found through our works, our connection to others, and/or our attitudinal outlook.

This last point may seemingly endorse a meme-spirited happiness delusion, so let’s address that nonsense before it gets out of hand. Have another meme:

This post is now officially my least favourite blog.

This post is now officially my least favourite blog.

I sincerely doubt that this meme is referring to a meaning-based form of happiness, given the message of its sister-meme here:

It's because I hate memes. That's why it's my least favourite blog. I really shouldn't have to spell this out.

It’s because I hate memes. That’s why it’s my least favourite blog. I really shouldn’t have to spell this out.

but we’ll give them an intellectual boost and just assume that some degree of intelligence went into their production, and that they are in fact referring to Frankl’s attitudinal outlook dictating happiness as the representation of purpose.

Frankl viewed the attitudinal approach to meaning as the absolute last resort. He saw it as the only option in approaching the Nazi gas chambers with either dignity or shame. This isn’t a Godwin argument; look him up. He says that if there is even a chance at overcoming a negative situation, to adopt a positive outlook in spite of it is to embrace irrational masochism. The solution is always to change the circumstances, not the attitude.

There is also an underlying tone of condescending individualism in these insipid and ridiculous memes. To say that the person who is wealthy and employed has the same choice to be happy as the broke bum who just lost their job is statistically wrong. Saying happiness is a choice is being oblivious to the countless circumstances that have a direct impact on our well-being. Oh, you lost your baby in a miscarriage after five years of trying for a child? All you need is a change of perspective, and you’ll feel better! That’s an asshole thing to say. Like the worst thing. Never say that. To reiterate: other emotions are necessary parts of our lives, to demand happiness at all times is unnatural and cruel, and to call emotions a choice is completely ignorant of our instinctual reactions. It’s wrong no matter how you define happiness.

At what level are we responsible, if at all, for the happiness of others? Meaning is entirely unique and subjective, so we can’t exactly create it for other people. However, Frankl’s second aspect of meaning is a connection to others, which does suggest that if we are open and caring then we create meaning both for ourselves and for those with whom we come into contact. That sounds like a good start.

What about collective responsibility? If we recognize happiness as meaning, and Mazlow’s hierarchy of needs puts “self-actualization” at the top of the pyramid, wouldn’t that mean that a country that promises its citizens the right to pursue happiness must accommodate all the underlying needs in order for that promise to be fulfilled? Happiness can’t even begin to be pursued until the third level of “love and belonging,” and even then there would need to be a societal agreement and plan to abolish discrimination of all kinds. The progress on that 240 year old promise is a little slow. Way to make liars out of the Founding Fathers, America.

Happiness as an emotional state is nice, I guess, but when planning out one’s life that version should only play the most minor of roles. Pursue meaning. Pursue purpose and value. Treat the happiness that we strive for as a way of being that incorporates the full spectrum of emotion. Live a fulfilling life, and allow that life to connect with others. Define happiness properly, and stop learning how to live from fucking memes!

Have some links:

Say No to Happiness – Ideas with Paul Kennedy: A CBC radio show investigating the philosophical implications of happiness and meaning, and which is more important.

Smile Or Die – Barbara Ehrenreich: The social implications of the cult of positivity.

Why Be Happy When You Can Be Interesting? – Slavoj Žižek: Žižek is a combination of popular neo-communist philosophy and that one scene from Dazed and Confused. These are his thoughts on happiness.

Of course, the only reasonable way to measure science would be scientifically; that is to say, objectively. So how do we measure science scientifically? Well, by subtracting all value, science could only be measured quantitatively. We know x about the universe, we know how to do y, and we know how z happens, and we add those up and that is the measure of science. Science is really just a series of notches on humanity’s belt. Unfortunately for science, even this measure is flawed because scientific data tends to be paradigmatic and something we learned today could very well be considered false tomorrow. This isn’t necessarily a bad thing as recognizing science’s fallibility is often celebrate by the scientifically minded, but since valuing fallibility is a value, it can’t be taken into account by our measure of science and must be discarded. The scientific measure of science ends up being mostly disappointing.

Luckily, we don’t measure science scientifically. I don’t think many people would equate the invention of the printing press with the invention of the slinky, as a quantitative approach would mandate. Collectively, we tend to value the spread of information more than we do the warped physics of spirals and staircases. We value penicillin because we happen to enjoy being alive. We value the observation of space because we tend to be a very curious species about the universe surrounding us. We value sliced bread because doing the slicing ourselves is always just such a mess. We aren’t looking for the cure for cancer because we think it would be a neat little factoid, we are looking for a cure for cancer because we value not dying from cancer. Obviously each person’s values will be different and people will value some scientific discoveries higher than others, that is just the subjective nature of individuality. In the end though, we measure science by our cultural values, and then somewhat ironically celebrate science for abstaining from participating in those same cultural values. So it’s a curiosity to me that we tend to ignore the measure of the process with which we measure everything else.

Today we live in something that I heard one time and loved: the Christian hangover. What this means is that Christianity in the West was kind of a big deal right up until God died, and then we mostly forgot about it. However, parts of it carried on and we’re using a bit of the hair of the dog to tide us over. What this means for our value system is that the old Christian values still remain without any of the God backing them up. We still consider murder and stealing bad, for example, but the reason nobody questions why is because we still assume the absolutist nature of morality that is associated with Christian belief, even though the ‘why’ is gone.

So why is murdering somebody a bad thing? Maybe people get as far as that we shouldn’t harm others, but then you have to ask further questions like, what constitutes harm? and WHY shouldn’t we harm others? Do we adopt the social contract model where I won’t harm you so you don’t harm me? Do we consider this self-interested approach a valid basis for morality?

Unfortunately, by not asking these questions, or by tacitly ignoring those who do, our baser nature has seeped into our cultural values and infected them. We celebrate greed and selfishness by declaring the ultimate goal of individuals in society to be succeeding financially at any cost. We’re taught not to go into the arts, but into something that will get us a job. To compete with our peers rather than cooperate with them. Our science reflects these values and most scientific development centres around product enhancement and resource extraction, or ultimately just something to eventually sell. We sacrifice our passions so that we can live according to values begotten by an amnesia of how we got to this point in the first place.

I don’t mean to suggest that during the Christian era there was a mightier moral fibre, but that there was a guideline (created by a grassroots organization, mind you) against which things could be effectively measured. Today, with that guideline gone, we’ve essentially allowed the dominant power group to define the new set of guidelines against which everything is to be measured. Unfortunately, we are too blinded by our scientific mindset which alienates moral questioning with its dismissal of values to efficiently retaliate for a more effective cultural value system.

I don’t plan on proselytizing my own value system to replace the current one (in this blog, anyway), I merely want to illuminate what I perceive to be a fatal flaw in the scientific worldview: namely its avoidance of values and the consequences that follow from that.