Life as Perpetual Motion Machine: Adrian Johnston and the Continental Credibility Crisis


Bakker with less fire (cause he knows he drove the point home already) as usual, but good arguments as always.
What is to come is yet another repetition of the reason vs. faith debate and rightly so. Analytic philosopher may take science seriously, but they stick still to much to the empirical, not exploring its abysses for our all too blind brains, that, luckily or unluckily, can see what it wants to see. I dont understand why “contintental materialist” or cont. philosophers for short don’t explicitly say what they try to do: to save something holy in the world. All they do is to postulate “ontological gaps” that are at best only “empirical gaps” in our universe full of malignant useless stuff. Why not openly declare themselves as RELIGIOUS authors and not philosophical ones (I still honor that word too much). Why hide as materialist, when officially everybody is, why not dare to say what they want say, why don’t they call their books “Fuck Materialism – I believe in a benevolent God who makes himself visible in explanatory wholes in the whole of being”.

In the end it might be a justified point to choose to deliberately ignore the results of science or to be blind to BBT. One can argue for such a stance towards the world. It will sell. The scientific realist, who must become pessimists and nihilists at some point if they take science metaphysically serious might be closer to the essence of nature, cognition, our role in the universe etc., but the blind might win, cause they are nature – spreading phylogenetically induced belief and optimism in order to continue living.
Living blind or to Die seeing – that is the question – do we have a choice?

Originally posted on Three Pound Brain:

In Thinking, Fast and Slow, Daniel Kahneman cites the difficulty we have distinguishing experience from memory as the reason why we retrospectively underrate our suffering in a variety of contexts. Given the same painful medical procedure, one would expect an individual suffering for twenty minutes to report a far greater amount than an individual suffering for half that time or less. Such is not the case. As it turns out duration has “no effect whatsoever on the ratings of total pain” (380). Retrospective assessments, rather, seem determined by the average of the pain’s peak and its coda.

Absent intellectual effort, the default is to remove the band-aid slowly.

Far from being academic, this ‘duration neglect,’ as Kahneman calls it, places the therapist in something of a bind. What should the physician’s goal be? The reduction of the pain actually experienced, or the reduction of the pain remembered

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insomnia as cause for realism and nihilism?

“Der Schlaflose weiß, im Unterschied zum Kritischen, daß er nicht der Herr seiner Prämissen ist. Die Insomnie ist keine gemachte Annahme, kein Habitus des übenden Subjekts, kein provisorischer Urlaub vom eigenen Leben zugunsten einer reinen Aufmerksamkeit und erst recht keine theoretische Vorübung zur praktischen Revolution. Dem Schlaflosen drängt sich eine Infragestellung der Existenz und ihrer Fiktionen auf, die tiefer reicht als jede besinnliche, subversive oder aggressive Dekonstruktion.”

– Sloterdijk über Cioran aus: Mein Frankreich, 2013.


Finally an explanation who profits from profit no one profits from.

Originally posted on An und für sich:

In the beginning, God created the wealth and the jobs. Now the wealth was a formless void and darkness covered the sources of value, while the spirit of capitalism hovered over the depths. And then God said, “Let there be jobs,” and there were jobs. And God saw that the jobs were not very good; and God separated the jobs from the surplus-value. God called the surplus-value Wealth, and the jobs he called Costs. And there was evening and there was morning, the first day.

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