. . . and a couple of guitar slingers 'of note,' one no longer among us. Of time and the river.
The Paltry Mentality of the Copy Editor
At the head of the Stack this fine morning.
Juvenilia
I pulled out my scribblings from the summer of '66. Puerile stuff from a half-century ago. Painful in places. But earnest and sincere with a good line here and there. The old man honors the adolescent he was.
I wrote for posterity, though I didn't realize it at the time. And I still do. The posterity of self.
Reader Asks: What Should I Read?
Nathaniel T. writes,
In the new year, I'm committing to some more regular reading habits.What serious books would you recommend to someone outside academia who has about half an hour uninterrupted in the morning to read, three times a week? How about a list that would last that person a year?Here are some additional parameters that might aid in your selection:I went to St. John's College in Annapolis, so I've read many of the "greats" in whole or in part, at least once. I have kept up some serious reading since my graduation in 2012, just irregularly.
I already pray and read the New Testament and spiritual reading daily.Thanks for your insight and writing!
Questions about Global Warming
Crisis or hoax? How much of which? At the top of the Stack.
……………..
Ed Buckner writes,
I can help with your first three questions.
1. Is global warming (GW) occurring?
2. If yes to (1), is it naturally irreversible, or is it likely to reverse itself on its own? And if irreversible, how would you know that?
3. If GW is occurring, and will not reverse itself on its own, to what extent is it anthropogenic, i.e., caused by human activity, and what are the human causes?
To the first, undeniably yes. The science is that as the carbon dioxide in the atmosphere has a physical effect that causes temperature to rise, all other things being equal. Note the rider: things are generally not equal, as there are other (well known) effects on climate. This also answers your third question. Yes, the warming caused by CO2 is man-made.
BV: You did not answer my third question. I asked to what extent is GW man-made. A priori, from the armchair, we know that if there is GW — if the Earth's atmosphere, land masses and oceans are in the aggregate getting warmer and warmer over time – then GW cannot be wholly anthropogenic and also that human activity cannot have zero effect on it. The empirical question for the climatologists is: how much of the GW is due to human activity? The answer to this question has serious repercussions for policy decisions. I suspect, though I do not claim to know, that the percentage of GW due to human activity — carbon emissions and what all else — is not high enough to justify the draconian "Green New Deal " measures of the GW alarmists. The onus probandi, I should think, is on them to prove otherwise.
Is the science settled with respect to the empirical question I have posed? Has consensus been reached among competent climatologists? That is not a rhetorical question. I would really like to know,
You write, "Yes, the warming caused by CO2 is man-made." I didn't ask that question. I didn't ask what causes the warming. I asked, given that GW is occurring, about the extent to which the causes — whatever they are — are man-made. Not that I deny that CO2 plays a role. But as you know, CO2 is also produced naturally, and some of the warming produced by naturally occurrent CO2 is precisely not man-made.
So here is another empirical question: How much of the CO2 in the atmosphere originates naturally and how much from human activity? Has scientific consensus been reached on this question?
However, there is other stuff you must know. First, the known physics does not explain the predicted rises in temperature. The predicted rises are based on speculation to do with water vapour ‘positive feedback’.
Second, ‘global warming’ is ambiguous between cause and effect. We know a bit about the forcing, less about the water vapour possible cause. Regarding effect, we only have temperature measurement to go by, and the records are not long term enough. I have looked at Antarctic data and there is no evidence of any change, except at the limb of the Antarctic peninsula, which is coastal and affected by the sea. Also, the peninsula is some way from the Pole, and is naturally quite warm.
BV: Very interesting. So you are saying that the water vapor caused by GW causes more GW?
Third, and this addresses your question about reversibility: for every amount of CO2 in the atmosphere there corresponds an equilibrium temperature. Were all CO2 emission to halt, the atmosphere would take a while to establish that equilibrium, then remain there, so long as the CO2 concentration remained constant (which it won’t, as it will tend to fall).
Fourth, and global warmists tend to avoid this fact like the plague, the rise in temperature is logarithmic to the CO2 concentration. If the concentration doubles, equilibrium temperature goes up x degrees. If it doubles again, another x degrees. And so on. So a lot of the scare stories show linear charts of concentration, not logarithmic, which is somewhat misleading.
Fifth, and here I agree somewhat with the warmists, while the effect of warming can be continuous with no step changes, there is a well-known step change that occurs when ice melts. With an average of 1/10 degree below freezing point, the ice will not tend to melt. With the same amount above, it will eventually melt. So Antarctica would melt if its average temperature were a tiny amount above freezing point. But that won’t happen because Antarctica is huge and most of it close enough to the Pole that temperatures are way way below freezing.
Hope that helps.
BV: It does indeed, and thanks very much. The fourth and fifth points add to my understanding of the topic. The fifth is particularly interesting since it raises the logico-philosophical question of the metabasis eis allo genos, the shift into another genus, the somersault from a quantitative change into a qualitative one.
By the way Ed, since you are an historian of logic, do you have a list of sources on the metabasis eis allo genos? I first encountered a reference to it in Kierkegaard. Does Trendelenburg say anything about it? Must go back to Aristotle. Medievals had to have addressed it.
One more question: if the issue is global warming, why the talk of climate change? That move involves an ascent from the species to the genus. Obviously the global climate can change by getting hotter and by getting cooler.
Can you answer me this one, Ed? (Knowing me, you know that I suspect wokeassed chicanery at work.)
COMBOX now open.
Latin or Anglo-Saxon?
Well-written advice on writing well from Brand Blanshard.
‘Spirituality’ and ‘Religion’
What explains the bien-pensant substitution of the first word for the second? I give three reasons.
Substack latest.
Detachment and Renunciation
The Notebooks of Paul Brunton, Volume Two, The Quest, p. 130, #242:
Detachment from the world is an absolute necessity for the man who seeks authentic inner peace, and not its imagined counterfeit. But renouncement of the world is not necessary to any except those who have an inborn natural vocation for the monkish life.
It is not easy, but one can be in the world but not of the world. Paradoxically, however, the monastic life is an easier way to detachment. To live a life of monkish virtue in a monastery is relatively easy; to do so in the world, hard. This is why monasteries were established in the first place.
Against Philosophical Dismissal
To dismiss Hegel is as bad as to dismiss Donald Davidson. On second thought, it is far worse. For you cannot understand Marx without understanding Hegel, and you cannot understand the current culturally Marxist, 'woke' mess we are in without understanding Marx and his successors. Davidson & Co. can be safely ignored if it is the latter understanding you are after.
Ideas, whether true or false, whether rationally defensible or indefensible, have social and cultural consequences. Short-sighted folk dismiss philosophy as so much hot air. But when the 'air' of such Luftmenschen as Hegel, Marx, and Nietzsche drifts down from the ivory towers and the garrets and influences the climate on the ground, then things can get 'hot' in a different sense.
Four Ways to Vote
1) There is voting proper, with a ballot at the polling place. It won't do much if any good except at the local level. And even there it won't do any good if proper procedures are not followed, something that cannot be taken for granted these days.
2) There is 'voting with your feet.' Sick of crime in New York? Sick of the fools with power whose policies insure that there will be crime and ever more crime? Move to Florida.
3) There is 'voting by social cancellation.' Have any of your friends 'gone woke'? Politely inform them that their willful self-enstupidation deprives them of the privilege of your friendship. Why should they get the benefit of interaction with someone sane, reasonable, mentally awake, and morally straight?
4) There is 'voting with your wallet.' This alone is most effective and for reasons I needn't state. In second place comes (2), and in third (3). (1) comes in last.
"The first shall be last and the last shall be first" to adapt a scriptural saying.
The Relative Unreality of Social Transactions
An excerpt from a journal entry dated 21 July 1985 followed by a comment.
There is often little or no personal reality in human relationships. They are often nothing more than formulaic transactions. When I saw C.T.K. on Friday I told him, sincerely, that he looked good, healthy. He felt obliged to return the compliment — he couldn't just graciously accept it; he had to interpret it as the opening move in a social transaction.
I would like to think that it is possible to instantiate social roles, playing them, as we must, but without being played by them, that is, without allowing oneself to succumb to the illusion of being identical to them.
It may be that some people are social-transactional, and thus pure social surface all the way down. In such people there appears to be no person beneath the personae, nothing below the masks, poses, roles, no spiritual substance. Social interaction has lifted them above the merely animalic, and so they count as human in one sense, but they have never glimpsed the possibility of a further step from the merely social to the truly individual.
The project of radical self-individuation is beyond their ken. I had a colleague like that, a man stuck at the level of ego-games and oneupsmanship. In a 'conversation' with him I never had the sense that any communication was taking place. So it came as no surprise when, in one of our 'conversations,' he asserted that a person is just the sum-total of his social roles. Nor was it a surprise when I learned that he was working toward a second Ph. D. in sociology!
Simone Weil on False Gods
Over at Substack. If you haven't made the acquaintance of Simone Weil, may I introduce you?
Creation out of Nothing or out of Mere Possibles?
I wrote:
On an Avicennian scheme, creation is actualization of the merely possible. If so, God does not create ex nihilo, but ex possibilitate. He doesn't create out of nothing; he creates out of possibles. This does not comport well with divine sovereignty. If God is sovereign, he is sovereign over all orders, including the order of the merely possible. On the Avicennian scheme God is constrained by the ontologically prior order of mere possibles.
I get this understanding of Avicenna from Gilson and Wilhelmsen. F. D. Wilhelmsen (1923-1996) must have been a successful teacher: he has a knack for witty and graphic comparisons. To wit:
Avicenna's God might be compared to the Queen of England, to a figurehead monarch. No law in England has validity unless it bears the Queen's signature. Until that moment the law is merely "possibly a law." But Parliament writes the laws and the Queen signs them automatically. Avicenna's order of pure essence is the Parliament of Being. Avicenna's God gives the royal signature of existence; but this God, like England's majesty, is stripped of all real power and liberty of action. (The Paradoxical Structure of Existence, Preserving Christian Publications, 1995, p. 43. First published in 1970 by U. of Dallas Press.)
The Gilsonian-Wilhelmsenian line is that God's role in creation is merely to give existence to pure essences which, in themselves, do not exist, either in things or in minds, and which are 'already there' and 'waiting' for actualization
Khalil Andani, Islamic Neoplatonist, responds:
You said God for Ibn Sina does not create ex nihilo but creates from preexisting possibilities. I do not think this is truly the case. Possibilia as distinct essences do not pre-exist in God's Essence. Rather, in the very act of creation, God conceives the possibles as the effect of His Essence and they manifest as ideas or natural universals in the First Intellect. Yes, Ibn Sina sees creation as eternal and necessary – all of the Islamic Neoplatonists do – but we still see it as creation ex-nihilo because there is no uncreated form or matter within God that God merely manipulates or transforms. We still characterise God's eternal origination of the First Intellect as a creation ex-nihilo because the Intellect depends upon God for its existence even though it is eternal and timeless.
The idea, I take it, is that God's creating of the material world in in fact ex nihilo inasmuch as God creates ex nihilo the First Intellect which is the repository of the pure possibles. So, pace Gilson and Wilhelmsen, God is sovereign over both orders, the order of existing essences and that of pure essences. The rub, of course, is that on this Neoplatonic emanationist scheme, God creates ex nihilo by the necessity of his nature, and so it is at least arguable that God, though not constrained by pure essences, is constrained by his nature, a nature which entails the impossibility of his not creating.
I suppose the response to this would be to say that, since God is not required to create by anything external to him, what I called a constraint is not really a constraint.
One Man’s Pedantry . . .
. . . is another man's precision.
Of ‘Blind Review’ and Pandora’s Box
Tony Flood sent me here for the latest outrage at Stanford.
But this crapola is old hat. On April Fool's Day, 2014, I worked myself into a fine lather over it. The latter manifested itself as a rant that is now available for your delectation at the top of my (Sub)stack. You will enjoy it.
As I wrote to Tony this morning after receiving his message:
Synchronicity City!
I was just reviewing an old post of mine on this very topic! This is nothing new, Tony. I shall upload my old rant to Substack.
The deeper I meditate, the more synchronicity. Post hoc ergo propter hoc? I am of course properly skeptical of Jung and his ideas. Doubt is the engine of inquiry as I have said too many times.Will respond to your other points and queries later.
