September 2011 – Page 5 – Maverick Philosopher

Michele Bachmann and Dominionism Paranoia

Doug Groothuis, The Constructive Curmudgeon, points us to his article, Michele Bachmann and Dominionism Paranoia. Excerpt:

There is a buzz in the political beehive about the dark dangers of Bachmann's association with "dominionism"—a fundamentalist movement heaven-bent on imposing a hellish theocracy on America. In the August 15 issue of The New Yorker, Ryan Lizza asserts that Bachmann has been ideologically shaped by "exotic" thinkers of the dominionist stripe who pose a threat to our secular political institutions. The piece—and much of the subsequent media reaction—is a calamity of confusion, conflation, and obfuscation.

Leftists are astonishingly bad at threat assessment. To reverse the scriptural phrase, they will swallow the imaginary gnat of 'theocracy' while straining at the all-too-real camel of Islamo-terrorism.

Back Off! I’m Grumpy

I spied a composite of the above two images on the rear window of a beat-to-hell pickup truck. The
decal depicted the character Grumpy of Snow White and the Seven Dwarves brandishing guns in the manner of that Yosemite Sam character one sometimes sees on mud flaps with the logo, "Back off." Can I squeeze any logico-philosophical mileage out of this? But of course.

The multiple ambiguity of 'is' has been well-known to philosophers for some time, although it is only recently that an American president has put the ambiguity to work in a successful bid at saving his political hide. Said president pointed out that much rides on what the meaning of 'is' is. A key distinction is between the 'is' of identity and the 'is' of predication. The decal exploits this ambiguity to achieve its humorous effect. 'I am Grumpy' asserts the identity of the speaker with Grumpy, whereas 'I am grumpy' predicates a property of the speaker, the property of being grumpy. A key difference between identity and predication is that the former is symmetrical whereas the latter is aysmmetrical.

(Please do not confuse asymmetry with nonsymmetry. Loves is a nonsymmetrical relation: if I love you it does not follow that you love me; but it also does not follow that you do not love me.)

In previous posts I have explored the idea that many cases of humor derive from logico-conceptual incoherence, as above. The equivocation on 'is,' as between its predicative and identitarian senses, is at the root of the decal's funniness. That is why it is funny. Or so I claim. In fact, I toy with the notion that most humor stems from logico-conceptual incoherence. Another example is Yogi Berra's "If you come to a fork in the road, take it." Or: "Who was that lady I saw you with last night? That was no lady, that was my wife!" Or: "I see you got a haircut. I got 'em all cut."

The decal also alludes to a Platonic theme, that of the self-predication of Forms. Forms are not properties but paradigms. Thus the Form Wisdom is the paradigm case of wisdom. As such, Wisdom
is wise, The Good is good, Virtue is virtuous — and The Grumpy is grumpy! (Assuming, as Plato would almost certainly not assume, that there is a Form corresponding to 'grumpy.') Thus grumpy things are grumpy in virtue of participating in The Grumpy which is grumpy in virtue of participating in itself.

A self-participating Form is (identically) what it has. Here the 'is' of identity and the 'is' of predication coalesce. Wisdom is wise in virtue of being identical with itself. God is not a good thing, but Goodness Itself; thus God is not good by having goodness but by being Goodness. Here we glimpse the connection between the self-participation of Forms and the doctrine of the divine simplicity.

And all of this squeezed out of one lousy decal on the rear window of a beat-to-hell pickup truck probably owned by some illegal alien.

An Anti-Border Argument Demolished

Libertarians and conservatives share common ground, unlike conservatives and contemporary liberals (i.e., leftists); but on some issues libertarians are as loony as the looniest liberal. One such issue is open borders. Deogolwulf at The Joy of Curmudgeonry supplies the requisite refutation of one open border argument:

One sometimes hears the following enthymeme: most of nature does not have borders, therefore, mankind should not have borders. The enthymematic form leaves unspoken a premise which the argument must have in the logical form, to which a man who makes the argument is rationally committed, and which in this case stands as follows: mankind should not have that which most of nature does not have, wherefrom it follows that mankind should not have reason, thought, or speech, nor of course the fruits thereof: no philosophy, religion, science, mathematics, good books, half-witted arguments, clothing, tea-kettles, bank-holidays, and so on, given that most of nature does not have these things. Maybe here is the unspoken urge of those who appeal to the “freedom” of non-human nature as the model for human nature: to be lifted of the burden of rational nature and to live without thought or underpants; yet maybe still further, for most of nature is also without life.

Are Facts Perceivable? An Aporetic Pentad

'The table is against the wall.' This is a true contingent sentence. How do I know that it is true except by seeing (or otherwise sense perceiving) that the table is against the wall? And what is this seeing if not the seeing of a fact, where a fact is not a true proposition but the truth-maker of a true proposition? This seeing of a fact is not the seeing of a table (by itself), nor of a wall (by itself), nor of the pair of these two physical objects, nor of a relation (by itself). It is the seeing of a table's standing in the relation of being against a wall. It is the seeing of a truth-making fact. (So it seems we must add facts to the categorial inventory.) The relation, however, is not visible, as are the table and the wall. So how can the fact be visible, as it apparently must be if I am to be able to see (literally, with my eyes) that the table is against the wall? That is our problem.

Let 'Rab' symbolize a contingent relational truth about observables such as 'The table is against the wall.' We can then set up the problem as an aporetic pentad:

1. If one knows that Rab, then one knows this by seeing that Rab (or by otherwise sense-perceiving it).
2. To see that Rab is to see a fact.
3. To see a fact is to see all its constituents.
4. The relation R is a constituent of the fact that Rab
5. The relation R is not visible (or otherwise sense-perceivable).

The pentad is inconsistent: the conjunction of any four limbs entails the negation of the remaining one. To solve the problem, then, we must reject one of the propositions. But which one?

(1) is well-nigh undeniable: I sometimes know that the cat is on the mat, and I know that the cat is on the mat by seeing that she is. How else would I know that the cat is on the mat? I could know it on the basis of the testimony of a reliable witness, but then how would the witness know it? Sooner or later there must be an appeal to direct seeing. (5) is also undeniable: I see the cat; I see the mat; but I don't see the relation picked out by 'x is on y.' And it doesn't matter whether whether you assay relations as relation-instances or as universals. Either way, no relation appears to the senses.

Butchvarov denies (2), thereby converting our pentad into an argument against facts, or rather an argument against facts about observable things. (See his "Facts" in Javier Cumpa ed., Studies in the Ontology of Reinhardt Grossmann, Ontos Verlag 2010, pp. 71-93, esp. pp. 84-85.) But if there are no facts about observable things, then it is reasonable to hold that there are no facts at all.

So one solution to our problem is the 'No Fact Theory.' One problem I have with Butchvarov's denial of facts is that (1) seems to entail (2). Now Butch grants (1). (That is a loose way of saying that Butch says things in his "Facts' article that can be reasonably interpreted to mean that if (1) were presented to him, then would grant it.) So why doesn't he grant (2)? In other words, if I can see (with my eyes) that the cat is on the mat, is not that excellent evidence that I am seeing a fact and not just a cat and a mat? If you grant me that I sometimes see that such-and-such, must you not also grant me that I sometimes see facts?

And if there are no facts,then how do we explain the truth of contingently true sentences such as 'The cat is on the mat'? There is more to the truth of this sentence than the sentence that is true. The sentence is not just true; it is true because of something external to it. And what could that be? It can't be the cat by itself, or the mat by itself, or the pair of the two. For the pair would exist if the sentence were false. 'The cat is not on the mat' is about the cat and the mat and requires their existence just as much as 'The cat is on the mat.' The truth-maker, then, must have a proposition-like structure, and the natural candidate is the fact of the cat''s being on the mat. This is a powerful argument for the admission of facts into the categorial inventory.

Another theory arises by denying (3). But this denial is not plausible. If I see the cat and the mat, why can't I see the relation — assuming that I am seeing a fact and that a fact is composed of its constituents, one of them being a relation? As Butch asks, rhetorically, "If you supposed that the relational fact is visible, but the relation is not, is the relation hidden? Or too small to see?" (85)

A third theory comes of denying (4). One might think to deny that R is a constituent of the fact of a's standing in R to b. But surely this theory is a nonstarter. If there are relational facts, then relations must be constituents of some facts.

Our problem seems to be insoluble. Each limb makes a very strong claim on our acceptance. But they cannot all be true.

A Summary of Saul Alinsky’s Rules for Radicals

If you want to understand the Left, their tactics, their ruthlessness, and their imperviousness to ethical considerations, then you need to read Alinksy. Summary here. You will then understand what is behind the outrageous attacks of leftist scum bags, such as this guy, on conservatives. They see politics as warfare, and they believe the end justifies the means.

David Brooks on the Vigorous Virtues

David Brooks makes some good points in The Vigorous Virtues, but ends on a silly and naive note:

Finally, there is the problem of the social fabric. Segmented societies do not thrive, nor do ones, like ours, with diminishing social trust. Nanny-state government may have helped undermine personal responsibility and the social fabric, but that doesn’t mean the older habits and arrangements will magically regrow simply by reducing government’s role. For example, there has been a tragic rise in single parenthood, across all ethnic groups, but family structures won’t spontaneously regenerate without some serious activism, from both religious and community groups and government agencies.

First of all, no one thinks that a reduction in the role of government "will magically regrow . . . the older habits and arrangements." So that was a silly thing to write. Such a reduction is a necessary but not a sufficient condition of a reversal of American decline. Second, only a liberal could believe that government activism could lead to a flourishing of the 'vigorous virtues' of self-reliance, personal responsibility, industriousness and a passion for freedom. Action is required, but at the level of the individual, the family, the neighbohood, the community, the church, the school.

These virtues are what make good government possible. The notion that government can inculcate them is silly. The inculcation occurs primarily in the family. But what does government do? It undermines the family.

On a positive note, David Brooks is a very entertaining and mainly sane writer and proof that the leftist rag-of-record, the NYT, hasn't completely gone to hell on its opinion pages.

Why Blog?

To know your own mind. To actualize your own mind. To attract a few like-minded travellers on the road to truth. (And to learn how to write in this pithy, telegraphic, and non-academic style.)

The Slanderous Left

When they lie about us we must tell the truth about them. We must expose them for the moral scum that they are. The examples of their hate-driven mendacity are legion, but here is a particularly egregious instance of race-baiting slander. Representative Andre Carson, D-Indiana, a leading member of the Congressional Black Caucus, said the following:

Some of these folks in Congress would love to see us as second-class citizens. Some of them in Congress right now of this tea party movement would love to see you and me … hanging on a tree . . .

Gibson Guitars and the Totalitarian Left

My title is not meant to suggest that there is a totalitarian Left and a non-totalitarian Left; the Left as Left is totalitarian. There are innumerable examples. I was once a proud owner of a Gibson ES-335 TD (pictured above). I foolishly sold it during a period of youthful poverty. Dumbest thing I ever did. So this attack of our leftist government on Gibson caught my eye. Excerpt from the article by Bob Barr:

In 2000, Charlton Heston, then serving as president of the National Rifle Association, and fighting gun control proposals, held a flintlock rifle over his head and declared famously, “from my cold dead hands.” Gibson’s CEO needs to rally freedom-loving Americans similarly; raising a Les Paul Gibson guitar over his head. All Americans who believe in freedom and limited government should come to Gibson’s defense; not just those who are guitar players.

Another recent example of governmental overreach is the 'lunch-line bully' legislation which makes of bullying at a school a police matter.

Here again we see demonstrated the complete lack of common sense on the Left, and a fundamental difference between Right and Left. Conservatives solve problems at the individual level, or at the local level of the family, the church, the school, the neighborhood. They bring government in only as a last resort, and then local government before state government before federal government. The approach is bottom-up. The leftist approach is top-down. A fundamental difference.