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Recall a basic lesson from Nietzsche, that every philosophy is basically a confession. He suggested that we don’t begin with reason. We begin with fear, pain, desire, or resentment. Then we build arguments to justify what we already want to believe. That’s one of the main insights in The...

29,016 Aufrufe • vor 1 Jahr •via X (Twitter)

10 Kommentare

Profilbild von Rob Henderson
Rob Hendersonvor 1 Jahr

Full livestream here:

Profilbild von Implicit Language
Implicit Languagevor 1 Jahr

Very true. This is not necessarily a way of discrediting ideas but of providing additional context and understanding.

Profilbild von Aaron
Aaronvor 1 Jahr

Perhaps one of his innovations was to point out bad emotions as motives for philosophies, but Plato used love of physical beauty as a way of trying to draw people into love of ideal forms of beauty and truth. Self-knowledge might require honestly understanding one’s motivations.

Profilbild von mpetrus
mpetrusvor 1 Jahr

True..........life experience helps shape what we believe to a certain extent

Profilbild von TakingHayekSeriously
TakingHayekSeriouslyvor 1 Jahr

Except Nietzsche was wrong.

Profilbild von Lil Moe
Lil Moevor 1 Jahr

Depends on the person. I am reasonable and logical. Most people do operate from a place of fear or a desire

Profilbild von naima
naimavor 1 Jahr

Exactly why its so dangerous to copy someones belief system without examining whether you'd actually want to be them or not

Profilbild von Johannes M Koenraadt
Johannes M Koenraadtvor 1 Jahr

People who study astronomy are definitely diverting their attention as far away from themselves as possible. Even the physical sciences have fear, pain, desire, and resentment. Think of competing cosmologies, but only one Nobel Prize.

Profilbild von ۟
۟vor 1 Jahr

@bronzeagemantis is this true?

Profilbild von James Taylor
James Taylorvor 1 Jahr

Personal histories can play an explanatory role in the development of a belief or system of beliefs. But they can never prove or refute the truth value of a belief system. The ad hominem is a fallacy because of the fact just stated above. While you can call someone an idiot if their beliefs are false (by definition), you cannot judge someone's beliefs are false because they are an idiot, nor true because of their genius. Similarly, you can call someone a Nazi if their beliefs are a combination of nationalist, socialist, and antisemitic (by definition). But you cannot judge someone's beliefs are false because they are nationalist, socialist, and antisemitic.

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The Circle (2000, Panahi)/ Iran "Political movies have limited time. After that time, it doesn’t say anything anymore. But if the whole thing is said in an artistic way, then it doesn’t have an expiration date." --- Jafar Panahi Full Excerpt: "Interviewer: The subject matter of 'The Circle' (2000) is controversial. You mentioned that the film is still banned in Iran. In fact, when I was watching the film, I realized that through the characters, there’s a lot of fear about the system, the establishment, the police. The women can’t smoke; they have to wear the chador; they seem to want to hide every time. This is all very clear from watching the film. Did you deliberately want to make a statement about the political situation in Iran? Panahi: I have to tell you again that I’m not a political person. I don’t like political movies. But I take every opportunity to comment on the social issues. I talk about the current issues. To me it’s not important what is the reason for what has happened. Whether it’s political reasons or geographical reasons: these are not important—but the condition, the social issues. It is important to me to talk about the plight of humanity at that time. I don’t want to give a political view, or start a political war. I think that the artist should rise above this. Political movies have limited time. After that time, it doesn’t say anything anymore. But if the whole thing is said in an artistic way, then it doesn’t have an expiration date. So it doesn’t really serve a political purpose. Then it can be everlasting, for always, and it could be for anywhere. But I know that politically, with the film authorities, with any kind of film that has some political background in it, they would take issue with it. And for this reason, that is what the problem is. Interviewer: Still, your film makes a very strong statement about the problems that women face in Iran. Panahi: Yes, I agree with that. Interviewer: So that is humanitarian, of course, but it’s also political. Panahi: Yes, I agree with that. It has the elements. It all depends on how you look at it. If a person has only political views, then he will only see the political. But if you are a poet or an artist, then you see other things as well in the movie. If you are a socialist, you see political or economic or whatever different points of view. You mustn’t look at a film with only one point of view. If you want to see 'The Circle' (2000) as political, then it is one of the most political movies in Iran. By political, I mean partisan politics. But even the police, I didn’t want to show them as bad. In the first instance, you are afraid of the police. Because you are looking at them from the point of view of someone who is now in prison. And normally you see him in a long shot, but when they come nearer and you see them in a medium shot, you can see their human faces. Then it comes down to, “Do you need any help?” But he goes back again and becomes frightening. If I were being political, then I would always show the police as dangerous or bad persons." (Jafar Panahi's interview with Stephen Teo, Senses of Cinema, 2001)

DepressedBergman

43,871 Aufrufe • vor 6 Monaten

Shuler: If you think about every industrial revolution we’ve been through, working people have helped us make that transition. It’s really because we’ve helped tame the technology and figured out how to use it in the most effective way. So I think your question about augmentation versus replacement is the big question we have. If we can all agree that this is about making our jobs better, safer, easier, and more productive, then we’re all in. But if you’re looking to de-skill, dehumanize, and replace workers, to put people out on the street with no path forward, then absolutely you’re going to have a revolution. So I think that’s something we all need to be very real about and think seriously about. If we’re going to have productivity gains, working people—the ones who make these industries happen—need to share in that. There hasn’t been a lot of discussion about that here. Of course, in terms of how we create policies, how we create tax infrastructure, whether or not we are redistributing—yes, that word is a dirty word around here—we need to talk about it and confront how we’re going to make sure working people share in the gains of these technologies. And if you look at the numbers of jobs, let’s talk about job quality. Yes, maybe there are a lot of jobs created, but what kind of jobs are we talking about? Are they jobs that can sustain a family? Is it a job where people can actually work one job? One job should be enough.

Acyn

41,942 Aufrufe • vor 6 Monaten