Skip to main content

that aperture metaphor applied to nature/obligation

Earlier I tried to sketch a proposal for treating nature as conceived via natural science is related to nature as given in experience as an aperture is related to the light that shines through it.  I'd like to try a different move here, but eventually relate the two to each other.

I'm thinking now of the point that Kantians and post-Kantians make, i.e., that knowing facts about the natural world -- including facts about individual inclinations -- does not suffice to give one knowledge of obligation (in the sense of being absolute).

I would like to point out that the sense of being obliged is had first of all by one looking at a concrete situation: i.e., "do this here and now!" rather than "one ought always do such and such!"  In this sense, it's like being called or vocation.

Secondly, obligation (in the concrete situation) in the sense that I have in mind is identical with the command of conscience

Thirdly, even though this voice is internalized, it also has a social nature: the intelligibility of human actions is inseparable the shared convictions of the rational community to which one belongs.

Fourthly, there is something unbounded about this community.  When you are convinced that doing X is right/wrong, you are convinced that it's true for any rational being.  There is something potentially infinite in the.


So how doe this relate to the aperture?  In the following way: the psychological facts that attend a situation are related to obligation like the aperture is to light.  You can't deduce obligation from facts of nature just as you can't deduce the nature of light from the aperture.  But the human fact naturally gives rise to the call to action just the aperture is naturally suited to let in the light.

RD, in talking about morality, is explaining it in terms of how it originates.  But he recognizes that one can't deduce how one is to act from natural facticity.  But in recognizing this "more" he is leaving an opening to the light, to the transcendant, to the Light itself.

(gotta revise: wrote on full stomach at Panera)

Comments

Popular posts from this blog

P F Strawson's Freedom and Resentment: the argument laid out

Here is a summary and comments on the essay Freedom and Resentment by PF Strawson.  He makes some great points, and when he is wrong, it is in such a way as to clarify things a great deal.  My non-deterministic position is much better thanks to having read this.  I’ll summarize it in this post and respond in a later one. In a nutshell: PFS first argues that personal resentment that we may feel toward another for having failed to show goodwill toward us would have no problem coexisting with the conviction that determinism is true.  Moral disapprobation, as an analog to resentment, is likewise capable of coexisting with deterministic convictions. In fact, it would seem nearly impossible for a normally-constituted person (i.e., a non-sociopath) to leave behind the web of moral convictions, even if that person is a determinist.  In this way, by arguing that moral and determinist convictions can coexist in the same person, PFS undermines the libertarian argument ...

Daniel Dennett, disqualifying qualia, softening up the hard problem, fullness of vacuity, dysfunctional functionalism

Around track 2 of disc 9 of Intuition Pumps , Dennett offers what I would call an argument from vacuity.  He argues that David Chalmers unwittingly plays a magic trick on himself and others by placing a set of issues under the one umbrella called the "hard problem of consciousness." None of these issues is really , in Dennett's opinion, a hard problem.  But in naming them thus, Chalmers (says Dennett) is like a magician who seems to be playing the same card trick over and over again, but is really playing several different ones.  In this analogy, expert magicians watch what they think is the same trick played over and over again.  They find it unusually difficult to determine which trick he is playing because they take these performances as iterations of the same trick when each is  in fact different from the one that came before.  Furthermore, each of the tricks that he plays is actually an easy one, so it is precisely because they are looki...

entropy, teleology

Perhaps the best way to understand entropy is to look at it as the tendency of things to arrive at equilibrium.  Many non-living processes head in that direction, but not all.  For an example of an exception, consider the movement of electrons around the nucleus: that movement itself doesn't seem to be heading toward any equilibrium… unless one considers the tendency of atoms to combine into molecules so as to fill the electron shells.  If reductionism is false, then isn't the fact that organisms continually create disequilibrium at one level, while seeking another equilibrium (for example a full stomach) quite relevant?   Of course, entropy as a law is about systems, not individuals…. right?