Maverick Philosopher

Footnotes to Plato from the foothills of the Superstition Mountains

  • The Left’s Destruction of the Universities

    Said destruction is a special case of the Left's destruction of everything it touches. Here we read about a professor failing a student for refusing to condemn her Christian faith. This case is a few years old, but characteristic. Things are worse now.

    Since the Left has captured the Democrat Party in the USA, if you vote Democrat you are voting against freedom of religion, and thus against the First Amendment, which in its very first clause states, "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof . . . ." The educational institution in question, Polk State, is not private; hence the First Amendment applies. But even if it didn't, it is anti-American to oppose the spirit of 1A's opening clause, which is the spirit of religious liberty.

    Religious liberty includes the liberty to practice no religion, to criticize religion, and of course to practice some religion other than Christianity as long as that other religion is not antithetical to the values enshrined in the founding documents. Toleration is the touchstone of classical liberalism, but of course toleration has limits: the Constitution is not a suicide pact.

    To vote Democrat is to vote for the continuing politicization of the universities and their ongoing transformation into leftist seminaries. This is part of the reason decent Dems have jumped ship. Prominent examples of those who have left the party include Tulsi Gabbard and Tammy Bruce.

    Bill Vallicella

  • An Interview with Michael Walzer

    Liberal Commitments.  Excerpt:

    Liberals are people who are best defined morally or psychologically; they’re what Lauren Bacall, my favorite actress, called “people who don’t have small minds.” A liberal is someone who’s tolerant of ambiguity, who can join arguments that he doesn’t have to win, who can live with people who disagree, who have different religions or different ideologies. That’s a liberal. 

    Walzer is an old man living in the past, and what he says is true of the liberals of yesteryear. It has little or nothing to do with the 'liberals' of the present day.

    Walzer is the author of an important post-9/11 article, Can There be a Decent Left?

    Bill Vallicella

  • Why Mix Politics with Philosophy?

    I have been asked why I intersperse political entries with narrowly philosophical ones.  But in every case the question was put to me by someone who tilts leftward.  If my politics were leftist, would anyone complain?  Probably not.  Academe and academic philosophy are dominated by leftists, and to these types it seems entirely natural that one should be a bien-pensant  lefty.  Well, I'm here to prove otherwise.  Shocking as it will  seem to some, leftist views are entirely optional, and a bad option at that. The hard left in its now-dominant 'woke' incarnation is inimical to just about everything worth preserving. There is of course  a broad spectrum of leftist position, not all equally anti-civilizational, and some not at all anti-civilizational. Some good things can be said about some leftists of yesteryear.  

    I could of course post my political thoughts to a separate site.  Now a while back I did effect such a segregation, sending my political rants and ruminations to my Facebook page. But given that philosophy attracts more leftists than conservatives, it is good for them to be exposed to views  that they do not encounter within the enclaves they inhabit.  Or are contemporary liberals precisely illiberal in their close-minded-ness to opposing views?  One gets that impression. We  conservatives are the 'new liberals.' We conservatives are classically liberal in that we support free speech and open inquiry. You say you want an example? Consider Newsmax. It is a conservative outlet that regularly allows leftists such as Ellis Henican and Barney Frank to have their say. No so with the leftist outlets: they do not allow political adversaries to have their say.

    Posting the political to a separate weblog would also violate my 'theory' of blogging.  My blog is micro to my life's macro.  It mirrors my life in all its facets as a sort of coincidentia oppositorum of this situated thinker's existence.

    Why did I leave Facebook? The mendacious FB admins went on a phishing expedition: they wanted me to reveal my smartphone number. I refused. In any case FB is not a serious venue in the main and the comments I received on carefully crafted posts were  mostly crap. My most valued interlocutors refused to follow me over there. FB is a place for narcissists to post selfies  and pictures of what they had for lunch. Am I being fair? Fair enough.

    Bill Vallicella

    5 responses to “Why Mix Politics with Philosophy?”

  • Pluralities

    To what does the plural referring expression, 'the cats in my house,' refer? Not to plurality, but to a plurality. A plurality is one item, not many items. It is one item with many members. 'The guitars in my house' refers to a numerically different plurality. It too refers to one item with many members.  It follows that a plurality cannot be identical to its members.  For if it were there would be no 'it.'

    I am not saying that a plurality is a mathematical set. I am saying that a plurality is not just its members.  I am rejecting Composition as Identity. If the Londonistas do not agree with the Phoenician on this one, then I fear that there is little point to further discussion. We are at the non-negotiable.  We are at bedrock and "my spade is turned." 

    Bill Vallicella

    5 responses to “Pluralities”

  • Saturday Night at the Oldies: Americana

    Buffy Sainte-Marie, I'm Gonna be a Country Girl Again

    Hoyt Axton, Greenback Dollar

    Nanci Griffith, Boots of Spanish Leather

    16 Horsepower, Wayfaring Stranger

    Stanley Bros., Rank Strangers

    Bob Dylan, I am a Lonesome Hobo. Have you heard this version?

    Bob Dylan, As I Went Out One Morning

    Highwaymen, The City of New Orleans

    Kenny Rogers, The Gambler

    Buffy Sainte-Marie, Cod'ine

    Bob Dylan, Only a Hobo, 1963

    Highwaymen, Ghost Riders in the Sky

    As the riders loped on by him
    He heard one call his name
    'If you wanna save your soul
    From hell a-riding on our range
    Then, cowboy change your ways today
    Or with us you will ride
    Trying to catch the devil's herd
    Across these endless skies.'

    Bill Vallicella

    One response to “Saturday Night at the Oldies: Americana”

  • The Most Powerful Argument Against Religious Faith Ever?

    Today at Substack.

    Bill Vallicella

    5 responses to “The Most Powerful Argument Against Religious Faith Ever?”

  • Vatican II ‘Reforms’ Disastrous . . .

    . . . even from a purely immanent, sociological point of view. Top o' the Stack.

    Bill Vallicella

    23 responses to “Vatican II ‘Reforms’ Disastrous . . .”

  • On Her Deathbed

    Substack latest.

    "I fear that there is nothing on the other side."

    Bill Vallicella

    3 responses to “On Her Deathbed”

  • ‘Nuclear’ Thoughts on Dylan’s Birthday

    We've gotten used to living under the Sword of Damocles:

    One of its more famous [invocations] came in 1961 during the Cold War, when President John F. Kennedy gave a speech before the United Nations in which he said that “Every man, woman and child lives under a nuclear sword of Damocles, hanging by the slenderest of threads, capable of being cut at any moment by accident or miscalculation or by madness.”

    We seem not too worried these days. If anything, the threat of nuclear war is greater now than it was in '61 and this, in no small measure, because we now have a doofus for POTUS. I shudder to think what would have become of us had Joey B. been president in October of 1962 during the Cuban Missile Crisis. People were worried back then, but now we have worse threats to worry about such as white supremacy and climate change.  In those days  people were so worried that they built fallout shelters. There was much discussion of their efficacy and of the mentality of their builders. Rod Serling provided memorable commentary in the Twilight Zone episode, The Shelter, that aired on 29 September, 1961.  

    Thomas Merton, in his journal entry of 16 August 1961, his former contemptus mundi on the wane and his new-found amor mundi on the rise, writes  

    The absurdity of American civil defense propaganda — for a shelter in the cellar –  "come out in two weeks and resume the American way of life."

    . . . I see no reason why I should go out of my way to survive a thermonuclear attack on the U. S. A. It seems to me nobler and simpler to share, with all consent and love, in what is bound to be the lot of the majority . . . . (Vol. 4, 152)

    In the entry of 31 May 1962 (Ascension Day), Merton reports that a friend

    Sent a clipping about the Fallout shelter the Trappists at O. L. [Our Lady] of the Genesee have built for themselves. It is sickening to to think that my writing against nuclear war is regarded as scandalous, and this folly of building a shelter  for monks is accepted without question as quite fitting. We no longer know what a monk is. (Italics in original. Vol. 4, 222)

    Now today is Bob Dylan's birthday. Born in 1941, he turns 82.  As you know, Merton, though born in 1915, was by the mid-'60s a big Dylan fan.  And so in honor of both of these acolytes of the '60s Zeitgeist, I introduce to you young guys  Dylan's Let Me Die in My Footsteps which evokes that far-off and fabulous time with as much authority as do Rod Serling and Tom Merton. A Joan Baez rendition. The Steep Canyon Rangers do an impressive job with it.

    Dylan hails from Hibbing, Minnesota hard by the Canadian border near the Mesabi Iron Range. The young Dylan, old beyond his years, tells a tale from a woman's point of view in North Country Blues.

    I have often wondered why there are so many Minnesotans where I live. Minnesota, gone 'woke,' is bleeding population. High taxes is one reason. Another is crime:

    The second, and even more important reason I'm leaving Minnesota is that crime has destroyed much of what I used to enjoy in the Twin Cities. Up until a few years ago, I thought to avoid being a victim of violent crime all I needed to do was avoid being in the wrong place at the wrong time. But today in the metro area, every place could be the wrong place at any time of every day.

    A few weeks ago, a resident of bucolic St. Anthony Park was shot dead outside his home at 7:30 a.m. on a Saturday. Car thefts are up 95% this year in Minneapolis, and carjackings, a crime seldom heard of before 2020, occur every week throughout the metro. At the recent Art-A-Whirl studio tour in northeast Minneapolis, a 70-year-old woman was sent to the hospital when she was randomly punched in the face as she crossed the street to go to a restaurant on a Friday evening.

    Because of high crime, the downtown Minneapolis restaurants I used to enjoy are closing early or permanently. The Basilica Block Party is gone, and you couldn't pay me to attend the new Taste of Minnesota July 4th block party on Nicollet Mall after last year's July 4th mass shooting and private fireworks anarchy. Even the State Fair at night has become a risky proposition.

    As Rep. Ilhan Omar asked recently, "What happens if I am killed?" But unlike her, I don't have armed security — instead, I have to rely on the police for protection. Yet Minneapolis remains more than 100 officers short of the minimum required by its charter, and the too-few applicants who do apply should be automatically rejected for bad judgment in wanting the job.

    Again, contrast this with Southwest Florida, where the police ranks are full, the restaurants are open, and violent crime is still a rarity. It's a pretty easy decision to live in an area where I don't have to plan my exit from a concert as if I were leaving a Philadelphia Eagles home game wearing a Vikings jersey.

    The last reason I'm leaving Minnesota is because of a lack of hope. I'm a realist, and realism tells me there's nothing more I can do to help prevent Minnesota's decline. Not only its declining public safety, but also its declining public schools, its hopelessly irrational light-rail transit system and its eroding future.

    I know our current leaders won't solve these problems because they won't even acknowledge they exist. Minneapolis recently unveiled a new multimillion-dollar ad campaign to draw visitors into the city to "see what all the fuss is about" because "negative perceptions" have "overshadowed" the positive. Unfortunately for that campaign's credibility, the "fuss" on the day it was announced was about six people under the age of 18 shot in Brooklyn Center.

    Do you like crime? Then vote Democrat early and often.

    Bill Vallicella

    One response to “‘Nuclear’ Thoughts on Dylan’s Birthday”

  • Strange Anti-Epicurean Bedfellows

    Top o' the Stack

    Bill Vallicella

  • ‘2A’ a Terrorist Marker?

    It emerged in the Congressional FBI whistleblower hearings that the abbreviation '2A' is a "terrorist marker." That came as news to me. (But see here.) I have been using '2A' from time to time as an innocuous abbreviation of 'Second Amendment.'  The context, of course, is the Bill of Rights which are the first ten amendments to the United States Constitution.

    I have written sentences like this:

    2A does not confer, but protects, the citizen's right to keep and bear arms.

    My use of the harmless abbreviation makes me a terrorist, a white supremacist, and what all else in the eyes of the regime.  What does it make the regime? A police state.

    So I suppose it is a good thing that it has been a very long time since I attended a Latin mass. These masses, as is now well-known, are notorious gathering points for insurrectionists, militiamen, and other violent extremists out to overthrow 'democracy.'  Much less known, however, is that these masses are conducted, not in old Church Latin, but in coded Latin.  Thus hoc est corpus meum is code for create mayhem. De mortuis resurrexit means: he rose up and committed insurrection.  There really are very few threats to the powers that be stronger and more insidious than the Latin mass, which is why Pope Francis, that faithful custodian of the depositum fidei, is such a staunch defender of the old mass against the forces of reform.

    Sarcasm aside, part of understanding  the destructive Left is understanding their commitment to the hermeneutics of suspicion.  You can learn about said hermeneutics, and cognate topics, from my essay From Democrat to Dissident section 16.4. It is published in Hillman and Borland, eds., Dissident Philosophers: Voices Against the Political Current of the Academy, Rowman and Littlefield, 2021.  Available via Amazon where you can read some editorial reviews.

     

    Bill Vallicella

    36 responses to “‘2A’ a Terrorist Marker?”

  • Blues for a Monday Afternoon

    Lonnie Mack and Co.

    Mack has been around a long time. I first picked up a guitar around the time this tune climbed the charts. "If I could only play like that!" Never got close. But I played in bands that got paid. If you get paid for doing something, then someone must think it's worth paying for. That's not saying much, but it's saying something. 

    Bill Vallicella

  • Platonism and Christianity: Josef Pieper on Phaedrus 246c

    At the center of the confrontation between Platonism and Christianity on the question of the survival of death lies the tension: immortality of the soul or resurrection of the body? More fully:  immortality of the disembodied soul or resurrection of the en-souled body? Connected with this is the question of whether and to what extent Christianity has been illegitimately Hellenized, in particular, Platonized. Platonism holds that the soul is the true self and that death is liberation of the soul from its entrapment by the body. This puts Platonism at odds with Christianity which teaches the resurrection of the body and which comports better with the Aristotelian-Thomistic (A-T) view of the human person as a soul-body composite, and thus as essentially embodied. For Platonism, I am (identical to) my soul, and my body is an accidental adjunct. On the A-T view, however, I am not my soul, but a soul-body composite, both components of which are essential to me and to each other. But Platonism is one thing, Plato another. It is not clear that Plato was a Platonist.

    Josef Pieper takes it a step further and roundly asserts that "Plato himself, however, is no Platonist." He refers us to the late dialogue, Phaedrus, and to the passage at 246c. The passage is concerned with the question "how it is that a living being is called mortal and immortal." Pieper takes Plato to be suggesting:

    If ever immortality is conferred upon us, not just the soul but the entire physical human being will in some inconceivable manner participate in the life of the gods; for in them alone is it made real in its original perfection. . . . Plato himself, therefore, here concedes that it is a catachrestic, inadequate, use of language to call the soul immortal. (Death and Immortality, Herder and Herder, 1969, p. 116.)

    Unfortunately, Pieper's interpretation, which attempts to assimilate Platonism to Christianity, is not borne out by the text:

    This composite structure of body and soul joined together is called a living being and is further designated as mortal. Immortal it is not on any reasonable supposition: in fact, it is our imagination, not our vision, not our adequate comprehension, that presents us with the notion of a god as an immortal living being equipped both with soul and with body, and with these, moreoever, joined together for all time. (trs. Helmbold and Rabinowitz, emphasis added)

    Pieper's mistake is a surprising one for a philosopher of his stature to make. But it is a mistake that does not detract much from the high quality of Death and Immortality, which I strongly recommend, and to which I regularly return.

    Bill Vallicella

  • About Whataboutism

    Substack latest.

    Bill Vallicella

  • Occam’s Razor: Its Use and Abuse

    Ockham chooses a razorI am not historian enough to pronounce upon the relation of what is standardly called Occam's Razor to the writings of the 14th century William of Ockham. The different spellings of his name will serve as a reminder to be careful about reading contemporary concerns into the works of philosophers long dead. Setting aside historical concerns, Occam's Razor is standardly taken to be a principle of theoretical economy or  parsimony that states:

       

    OR. Do not multiply entities beyond necessity.

    It is sometimes formulated in Latin: Entia non sunt multiplicanda praeter necessitatem. The principle is presumably to be interpreted qualitatively rather than quantitatively, thus:

       OR*. Do not multiply TYPES of entity beyond necessity.

    Thus it is not individual entities that are not to be multiplied, but types or kinds or categories of entity.  To illustrate.  Some criticized David Lewis' extreme modal realism on the ground that it proliferates concreta: there are not only all the actual  concreta, on his view, there are all those merely possible ones as well.  He responded quite plausibly to the proliferation charge by pointing out that the Razor applies to categories of entity, not individual entities, and that category-wise his ontology is sparse indeed.

    'Multiply' is a picturesque way of saying posit. (Obviously, there are as many categories of entity as there are, and one cannot cause them to 'multiply.')  And let's not forget the crucial qualification: beyond necessity.  That means: beyond what is needed for purposes of adequate explanation of the data that are to be explained.  Hence:

    OR**  Do not posit types of entity in excess of what is needed for purposes of explanation.

    So the principle enjoins us to refrain from positing more types of entity than we need to explain the phenomena that need to be explained. It is obvious that (OR**) does not tell us to prefer theory T1 over theory T2 if T1 posits fewer types of entity than T2. What it tells us is to prefer T1 over T2 if T1 posits fewer types of entity AND accounts adequately for all  the data. So there is a trade-off between positing and accounting.

    It seems to me that the Razor as I have just described it ought to be in every philosopher's tool box.  But how useful is it? Not very. For it tells us not to posit more than we need, but it does not tell us what we need. For example, do we need mathematical sets? Given Manny, Moe, and Jack, do we need to add to the ontological inventory the set {Manny, Moe, Jack}?  It is not obvious that we do. But it is also not obvious that we don't. There are arguments on both sides which I won't go into now.

    Here's the punch line: simply brandishing the Razor has no tendency to show that there are not such abstract objects as sets. That would be an abuse of the Razor.  It would be the mistake of thinking that T1 is to be preferred to T2 solely on the ground that T1 posits fewer types of entity.

    Note that I presupposed above that philosophy is an explanatory enterprise. Is that obvious? As Hilary Putnam says somewhere, "It ain't obvious what's obvious."

    Bill Vallicella

Latest Comments

  1. https://www.thefp.com/p/charles-fain-lehman-dont-tolerate-disorder-charlie-kirk-iryna-zarutska?utm_source=substack&utm_medium=email

  3. Hey Bill, Got it now, thanks for clarifying. I hope you have a nice Sunday. May God bless you!

  4. Vini, Good comments. Your command of the English language is impressive. In my penultimate paragraph I wrote, “Hence their hatred…

  5. Just a little correction, since I wrote somewhat hastily. I meant to say enemies of the truth (not from the…

  6. You touched on very, very important points, Bill. First, I agree that people nowadays simply want to believe whatever the…

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