Movies, comic books, and sequential art

I had occasion recently to take a few of the kids to see Captain America: The First Avenger.  As a lifelong movie, comic book, and science fiction fan I was preprogrammed to like it so long as it met the minimal standards a comic book flick is expected to live up to these days.  And I think the movie not only met but exceeded them.  Characters like Captain America and the Red Skull can look striking on a comic book cover, if you’re into that sort of thing.  (Some nice examples from over the decades can be found here, here, and here.)  But getting them to look anything but ridiculous in flesh and blood is very hard to pull off.  Yet the filmmakers did it.  Indeed, what I found most remarkable about the movie was just how gorgeous the thing looked up there on the big screen.  Its art deco, pulp magazine aesthetic conveys an almost completely convincing science-fiction version of the 1940s.  (I say “almost” only because I thought the Hydra agents’ uniforms and weaponry could have been given a somewhat more retro look.)  Similar things have been done in the Indiana Jones movies, The Rocketeer, and Sky Captain and the World of Tomorrow, but Captain America raises the bar.

Vallicella on hylemorphic dualism, Part III

Bill Vallicella and I have been debating Aquinas’s hylemorphic dualism (HD).  Earlier posts (here, here, here, and here) have focused on Aquinas’s motivations for combining hylemorphism and dualism.  As we continue Bill and Ed’s Excellent Adventure, the discussion turns to questions about the internal coherence of the view.  In a new post, Bill summarizes what he takes to be one of the main problems with HD.  Give it a read, then come back.

Development versus decay

A reader asks an interesting question: 

You write often of the loss of Aristotelian metaphysics (specifically as adopted and developed by St. Thomas) and all the modern philosophical "problems" that have arisen as a result. Discussions of God's existence, the mind-body relation, ethics, etc. all become "problematic" when we remove formal and final causality.  I find this amazingly effective in answering modern arguments because it is often their metaphysical presuppositions that cause problems in the first place.

My question is: were the concepts of final and formal causality present in the Patristic era?  As I understand it, most of the Church Fathers were only marginally (if at all?) influenced by Aristotle, and were typically more dependent on Platonic or Neo-platonic metaphysics.  Does this mean that up until the time of Aquinas, when Aristotle is "rediscovered" in the West, that Christian philosophy was incoherent because it depended more on a Platonic metaphysics than an Aristotelian metaphysics? 

Addendum

I want to call my readers' attention to Eric MacDonald’s blog post of earlier today, and in particular to the combox discussion it has generated.  As you will see from the latter (scroll down to my exchange with him), MacDonald has graciously and honorably offered to bury the hatchet, and I very happily accept his offer.  As you will also see, he and I and some of his readers have been having a fruitful discussion. 

A final word on Eric MacDonald

That Eric MacDonald’s criticisms of my book The Last Superstition are devoid of any merit whatsoever is clear from the evidence adduced in the two posts I have devoted to him already (here and here).  If there is any lingering doubt, the present post will dispel it.  A slightly chastened MacDonald has now himself admitted (in what he says will be his final word on my book) that he “was not comfortable with [the] conclusions” he had drawn after his first attempt to deal with the substance of my arguments, that he has “misunderstood” at least some of those arguments, and that his contemptible Himmler comparison “was perhaps over the top.”  Yet he commends to us his final feeble effort to respond to my arguments, still appears to cling to for the most part to his earlier criticisms, and retracts none of the nastiness he has relentlessly directed towards me personally.  (To be sure, he thinks this nastiness is justified by the polemical tone of my book and by my aggressive response to his nastiness.  It is not, for reasons I will get to presently.) 

Eric MacDonald’s assisted intellectual suicide

Having embarrassed himself by answering serious philosophical arguments with cheap ad hominems and other blatant fallacies, Eric MacDonald has now back-pedaled and decided that maybe he ought to address the substance of those arguments after all.  Unfortunately, he has succeeded only in further discrediting himself.  For MacDonald’s treatment of my criticisms of Daniel Dennett in my book The Last Superstition is an absolute disgrace.  He can be acquitted of the charge of grave intellectual dishonesty only on pain of conviction for gross incompetence.  Indeed, it is quite clear that MacDonald simply doesn’t understand the philosophical arguments he is dealing with.  Hence he prefers instead to criticize a few sarcastic quips of mine while ignoring the substantive arguments that occur in the passages from which he took them.  When that ploy doesn’t work, MacDonald “translates” my arguments into something he thinks he can handle, in the process mangling them beyond recognition.

Vallicella on hylemorphic dualism, Part II

Bill Vallicella has kindly replied to my response to his recent post on hylemorphic dualism.  The reader will recall that Bill had suggested in his original post that, given the apparent tension between hylemorphism and dualism, Aquinas’s hylemorphic dualism seems ad hoc and motivated by Christian theological concerns rather than by philosophical considerations.  I argued that this charge cannot be sustained.  Whether or not one ultimately accepts hylemorphic dualism, if one agrees that there are serious arguments both for hylemorphism and for dualism, then -- especially when we add independent metaphysical considerations such as the Scholastic principle that the way a thing acts reflects the manner in which it exists -- one should at least acknowledge that hylemorphic dualism has a philosophical rationale independent of any Christian theological concerns.  It seems Bill still disagrees, but I do not see how his latest post gives any support to his original charge.

Argumentum ad Himmlerum

Want to be a New Atheist blogger?  It’s easy!  Here’s how it works:

Step 1: Launch an unhinged, fallacious attack on your opponent, focusing your attention on arguments he has never given.

Step 2: Studiously ignore the arguments he actually has given.

Step 3: Declare victory and exchange high fives with your fellow New Atheists, as they congratulate you for your brilliance and erudition.

Step 4: When your opponent calls attention to this farcical procedure, accuse him of making unhinged, fallacious attacks on you.  Throw in the Myers Shuffle for good measure. 

Step 5: Exchange further high fives with your fellow New Atheists.

Step 6: Repeat 1 - 5 until your disconnect from reality is complete.

The metaphysics of Vertigo

[T]here are six people involved in every encounter: the two people as they see themselves, the two as they are seen by the other, and the two as they really are, whatever that is.

Charles Barr on Hitchcock’s Vertigo

I may be a hopeless reactionary when it comes to politics, philosophy, and theology, but I’m pretty conventional when it comes to movies.  What I think is good is pretty much what everyone else thinks is good.  Well, to a large extent, anyway.  Star Wars?  Sorry, can’t stand it.  David Lynch?  Ugh.  But Citizen Kane, Blade Runner, The Third Man, The Godfather and its first sequel, High Noon, even 2001: A Space Odyssey, ending and all -- yes, they deserve the hype.  And then there’s Vertigo.  The mystery genre may be the greatest of film genres, and Vertigo is certainly the greatest of mystery flicks.   AFI says so, so there.  (On the other hand, they put Lynch on the list.)   And as everyone knows, the reason it is the greatest mystery movie is not because of the murder, but because of the woman.

Vallicella on hylemorphic dualism

Hylemorphic dualism is the approach to the mind-body problem taken by Aquinas and the Thomist tradition more generally.  (The label may have been coined by David Oderberg, who defends the view in an important paper and in his book Real Essentialism.  “Hylemorphic” is sometimes spelled “hylomorphic,” though the former spelling is arguably preferable since it is closer to the Greek root hyle.)  The view holds both that the soul is the substantial form of the living human body (that is the “hylemorphic” part) and that it is unique among the forms of material things in being subsistent, that is, capable of surviving beyond the death of the body (that is the “dualism” part).  Our friend Bill Vallicella has recently put forward the following criticism of the view:

HPR on TLS

In the latest issue of Homiletic & Pastoral Review, Fr. Kenneth Baker kindly reviews my book The Last Superstition.  From the review: 

Feser offers a brilliant, careful analysis of the New Atheists’ position and shows that it is based on old philosophical errors and manifests a high degree of intellectual dishonesty, philosophical shallowness, and massive ignorance in the fields of history and theology.

Edward Feser knows what he is talking about, since he used to be an atheist.  But after studying the arguments of Aristotle and Thomas Aquinas he came to see that materialism and naturalism cannot survive serious rational analysis…

If you are concerned about the increase of atheism in America and would like to understand the false arguments for it and how to refute them, I suggest you give yourself a treat by reading this challenging book.

On some alleged quantifier shift fallacies, Part III

We’ve been looking at alleged cases of the quantifier shift fallacy committed by prominent philosophers.  We’ve seen that Aquinas and Locke can both be acquitted of the charge.  Let’s now look at the common accusation that Aristotle commits the fallacy in the Nicomachean Ethics.  Harry Gensler tells us that “Aristotle argued, ‘Every agent acts for an end, so there must be some (one) end for which every agent acts.’”  But what does Aristotle actually say?  And need it be interpreted the way Gensler interprets it?

Kenny on TLS in TLS

Sir Anthony Kenny very kindly reviews The Last Superstition in the July 22 issue of The Times Literary Supplement.  From the review:

Edward Feser’s book The Last Superstition sets out to give a definitive death blow to all of [the New Atheists] at once.  

In this good cause he does not hesitate to use the same weapons as his atheist adversaries: tendentious paraphrase, imputation of bad faith, outright insult.  Fortunately, the book contains far more argument than invective, and in order to keep the reader’s attention Feser has no need to descend to vulgar abuse, because he has the rare and enviable gift of making philosophical argument compulsively readable.  The book fascinates because of the boldness of its metaphysical claims combined with the density of the arguments offered in their support.  One of its major merits is to present a forceful revisionist picture of the entire history of Western philosophy.

Rosenhouse redux

In fairness to Jason Rosenhouse, I want to call attention to some comments he makes in the combox of the recent post of his to which I replied earlier today.  First, in reply to some comments by Vincent Torley, Rosenhouse makes some remarks which include the following:

I intend to read [Feser’s book].  For what it's worth, I've actually enjoyed some of Feser's purely philosophical posts in the past.

Considering the heat that has characterized our exchange, this is very gracious, and I appreciate the kind words.  Unfortunately, he also goes on to say:

Grow up or shut up

I’ve pointed out that the argument so many atheists like to attack when they purport to refute the cosmological argument -- namely “Everything has a cause; so the universe has a cause; so God exists” or variants thereof -- is a straw man, something no prominent advocate of the cosmological argument has ever put forward.  You won’t find it in Aristotle, you won’t find it in Aquinas, you won’t find it in Leibniz, and you won’t find it in the other main proponents of the argument.  Therefore, it is unfair to pretend that refuting this silly argument (e.g. by asking “So what caused God?”) is relevant to determining whether the cosmological argument has any force.    

I’ve also noted other respects in which the cosmological argument is widely misrepresented.  Now, in response to these points, it seems to me that what a grownup would say is something like this: “Fair enough.  I agree that atheists should stop attacking straw men.  They should avoid glib and ill-informed dismissals.  They should acquaint themselves with what writers like Aristotle, Aquinas, Leibniz, et al. actually said and focus their criticisms on that.”  But it would appear that Jason Rosenhouse and Jerry Coyne are not grownups.  Their preferred response is to channel Pee-wee Herman:  “I know you are, but what am I?” is, for them, all the reply that is needed to the charge that New Atheists routinely misrepresent the cosmological argument.  

New ACPQ article

My article “Existential Inertia and the Five Ways” appears in the latest issue of the American Catholic Philosophical Quarterly.  Here is the abstract:  

The “existential inertia” thesis holds that, once in existence, the natural world tends to remain in existence without need of a divine conserving cause.  Critics of the doctrine of divine conservation often allege that its defenders have not provided arguments in favor of it and against the rival doctrine of existential inertia.  But in fact, when properly understood, the traditional theistic arguments summed up in Aquinas’s Five Ways can themselves be seen to be (or at least to imply) arguments against existential inertia and in favor of divine conservation.  Moreover, they are challenging arguments, to which defenders of the existential inertia thesis have yet seriously to respond. 

The article is a supplement of sorts to the discussion of the Five Ways contained in chapter 3 of Aquinas.  It sets out the arguments in a more formal manner and is concerned less with Aquinas’s own way of stating them than with the way they have been developed and refined within the broader Thomistic tradition down to the present day.  As the abstract indicates, the paper is particularly concerned to show how each of the Five Ways – or rather, how each of the general patterns of argument that the Five Ways represent – when followed out consistently implies that the world could not in principle continue for an instant without the conserving action of God.  In the course of defending this claim the paper also responds to the contrary arguments of writers like Mortimer Adler, John Beaudoin, J. L. Mackie, and Bede Rundle.

Does morality depend on God? (Updated)

Not the way many people think it does.  A reader asks me to comment on this post by Trent Dougherty over at The Prosblogion.  Dougherty notes that if someone accepts Aristotelian essentialism, it seems to follow that he ought to allow that morality can have a foundation even if there is no God.  For from an Aristotelian point of view, what is good for a human being, and thus how we ought to treat human beings, is determined by human nature, and human nature is what it is whether or not there is a God.  Well, I think Dougherty is more or less right about that much, though I would qualify what he says in ways I’ll explain presently.  And as I’ve argued elsewhere (e.g. in The Last Superstition), it isn’t atheism per se that threatens the very possibility of morality, at least not directly.  Rather, what threatens it is the mechanistic or anti-teleological (and thus anti-Aristotelian) conception of the natural world that modern atheists are generally committed to, and which they (falsely) assume to have been established by modern science.

So you think you understand the cosmological argument?

Most people who comment on the cosmological argument demonstrably do not know what they are talking about.  This includes all the prominent New Atheist writers.  It very definitely includes most of the people who hang out in Jerry Coyne’s comboxes.  It also includes most scientists.  And it even includes many theologians and philosophers, or at least those who have not devoted much study to the issue.  This may sound arrogant, but it is not.  You might think I am saying “I, Edward Feser, have special knowledge about this subject that has somehow eluded everyone else.”  But that is NOT what I am saying.  The point has nothing to do with me.  What I am saying is pretty much common knowledge among professional philosophers of religion (including atheist philosophers of religion), who – naturally, given the subject matter of their particular philosophical sub-discipline – are the people who know more about the cosmological argument than anyone else does. 

In particular, I think that the vast majority of philosophers who have studied the argument in any depth – and again, that includes atheists as well as theists, though it does not include most philosophers outside the sub-discipline of philosophy of religion – would agree with the points I am about to make, or with most of them anyway.  Of course, I do not mean that they would all agree with me that the argument is at the end of the day a convincing argument.  I just mean that they would agree that most non-specialists who comment on it do not understand it, and that the reasons why people reject it are usually superficial and based on caricatures of the argument.  Nor do I say that every single self-described philosopher of religion would agree with the points I am about to make.  Like every other academic field, philosophy of religion has its share of hacks and mediocrities.  But I am saying that the vast majority of philosophers of religion would agree, and again, that this includes the atheists among them as well as the theists.

Tom and Jerry

Let’s give Jerry Coyne credit.  He asked for advice on what to read in order to understand what theists take to be the rational foundations of their position, I gave him some advice, and now he says he’ll take it.  And so, Jerry Coyne will soon meet Thomas Aquinas.  True, on the subject of the cosmological argument, Coyne still misses the point, which is that the pat “counterarguments” hacks like Dawkins give are superficial and directed at straw men.  Nor did I say he “must read many books” to see at least that much: Just reading a book like my Aquinas would suffice.  The point of my other references was merely to indicate where he might look if he wants to pursue the subject more thoroughly than just relying on little old me.

Do I expect Coyne to become a theist after studying Aquinas, or even to admit that the cosmological argument is more formidable than New Atheist types give it credit for?  Not for a moment – any more than Coyne expects that “Intelligent Design” theorists (my longtime sparring partners) would concede an inch even after reading one of the “one stop” books Coyne cites as sufficient to establish Darwinism.   

But, again, Coyne deserves credit for at least going through the motions, which is more than Dawkins, Myers, et al. bother to do.  In New Atheist Land, that’s a kind of progress.  (And by the way, Prof. Coyne, I’m not the “Skeptic” in the little dialogue presented in my previous post.  I’m the “Scientist.”)

A clue for Jerry Coyne

A reader alerts me that Jerry Coyne, whose philosophical efforts we had occasion recently to evaluate, has been reading some theology – “under the tutelage of the estimable Eric MacDonald,” Coyne tells us.  And who is Eric MacDonald?  A neutral party to the debate between theologians and New Atheist types like Coyne, right?  Well, not exactly.  Turns out MacDonald is “an ex-Anglican priest” who has been “wean[ed]… from his faith,” and who claims that “religious beliefs and doctrines not only have no rational basis, but are, in fact, a danger to rational, evidence-based thinking.”

Give Coyne’s post a read, then come back.  Now, you might recall my fanciful dialogue from a few months back between a scientist and a bigoted science-bashing skeptic.  The point was to try, through analogy, to help New Atheist types see how they appear to others, and how irrational and ill-informed they really are.  (If you haven’t seen the dialogue, go read that too, then come back.)  To see what is wrong with Coyne’s latest remarks, we can imagine that that dialogue might continue as follows:

On some alleged quantifier shift fallacies, Part II

Continuing our look at alleged cases of the quantifier shift fallacy committed by prominent philosophers, let’s turn to an example from John Locke.  As we’ve seen, Harry Gensler accuses Locke of reasoning as follows: “Everything is caused by something, so there must be some (one) thing that caused everything.”  What does Locke actually say?  The relevant passage is from Book IV, Chapter 10 of the Essay Concerning Human Understanding:

[Man] knows also that nothing cannot produce a being; therefore something must have existed from eternity.  In the next place, man knows, by an intuitive certainty, that bare nothing can no more produce any real being, than it can be equal to two right angles.  If a man knows not that nonentity, or the absence of all being, cannot be equal to two right angles, it is impossible he should know any demonstration in Euclid.  If, therefore, we know there is some real being, and that nonentity cannot produce any real being, it is an evident demonstration, that from eternity there has been something; since what was not from eternity had a beginning; and what had a beginning must be produced by something else.

A first without a second

For the Thomist, to say that God is the First Cause of things is, first and foremost, to say that He is the cause of their existence at every moment at which they do exist.  God creates things out of nothing precisely in the act of conserving them in being, and apart from His continual causal action they would instantly be annihilated.  You, the computer you are using right now, the floor under your feet, the coffee cup in your hand – for each and every one of these things, God is, you might say, “keeping it real” at every instant.  Nor is this causal activity something anything else could either carry out or even play a role in.  Creation – which for Aquinas means creation out of nothing – can be the act of God alone.

Of note…

For your consideration on this fine Fourth of July:

Tuomas Tahko posts video of Kit Fine’s talk at a recent conference on Aristotelian Themes in Contemporary Metaphysics. 

From David Oderberg, two recent articles: “Morality, Religion, and Cosmic Justice” and “The World is Not an Asymmetric Graph.” 

In The Journal of Nietzsche Studies, Mark Anderson discusses Julian Young’s Friedrich Nietzsche: A Philosophical Biography and its sources.  Young replies and Daniel Blue comments.

Christopher Kaczor has edited a volume of essays written in tribute to the late Ralph McInerny. 

The Catholic University of Paris is hosting a conference on Hume’s Legacy in Contemporary Philosophy this September.  Speakers include Helen Beebee, Paul Clavier, Peter Kail, Catherine Larrère, Eléonore Le Jallé, Michel Malherbe, Frédéric Nef, David Oderberg, Thomas Pink, Yann Schmitt, Ronan Sharkey, and Anna Zielinska. 

New books:  Brian Davies, Thomas Aquinas on God and Evil; Jeremy Dunham, Iain Hamilton Grant, and Sean Watson, Idealism: The History of a Philosophy; Crawford Elder, Familiar Objects and Their Shadows; Paul Feyerabend, The Tyranny of Science; Anton Ford, Jennifer Hornsby, and Frederick Stoutland, eds., Essays on Anscombe’s Intention; William Jaworski, Philosophy of Mind: A Comprehensive Introduction; Rex Welshon, Philosophy, Neuroscience, and Consciousness; and W. Jay Wood, God.

Editiones scholasticae

Editiones scholasticae is a new German publishing venture devoted to publishing works in Scholastic philosophy, including reprints of works which have long been out of print.  Among the first titles announced are reprints of Bernard Wuellner’s two invaluable reference works Dictionary of Scholastic Philosophy and Summary of Scholastic Principles, used copies of which can be expensive and hard to find.  A very worthy enterprise!

On some alleged quantifier shift fallacies, Part I

If every reader of this blog owns a computer, it doesn’t follow that there is some one computer that every reader of this blog owns.  To think otherwise is to commit what is known as a quantifier shift fallacy.  A reader asks me to comment on the following passage from the second edition of Harry Gensler’s Introduction to Logic:  

Some great minds have committed this quantifier shift fallacy.  Aristotle argued, “Every agent acts for an end, so there must be some (one) end for which every agent acts.”  St Thomas Aquinas argued, “If everything at some time fails to exist, then there must be some (one) time at which everything fails to exist.”  And John Locke argued, “Everything is caused by something, so there must be some (one) thing that caused everything.”  (p. 220) 

Such claims about Aristotle, Aquinas, and Locke are often made.  Are they true?  The answer, in my view, is that they are not true – certainly not in the cases of Aristotle and Aquinas, and arguably not in the case of Locke either.

Routledge Handbook

The Routledge Handbook of Human Rights, edited by Thomas Cushman, will be published this summer.  The book includes my essay “The Metaphysical Foundations of Natural Rights.”  If you have a spare $180, do pick up a copy.  Otherwise, you might look for it in your nearest academic library.

Nozick’s Tale of the Slave

While on the subject of Robert Nozick, we might note that he’s been written up this week in Slate, in an article by Stephen Metcalf.  It’s a pretty feeble piece – gratuitously snotty, philosophically shallow, and lame even as mere journalism insofar as its central “hook” is just wrong.  Contrary to what Metcalf supposes, Nozick did not renounce libertarianism.  In fact he explicitly denied doing so in an interview with Julian Sanchez given not long before Nozick’s death in 2002 (as Sanchez reminds us in responding to Metcalf).  Like too many critics of Nozick, Metcalf also focuses exclusively on his famous “Wilt Chamberlain argument” (and, as Sanchez notes, badly misses the point of it).  That argument is indeed important, but Nozick gave other arguments too, some of them no less interesting.  Consider, for instance, the argument implicit in his thought experiment “The Tale of the Slave.”

Meyer and fusionism

“Fusionism” is the label usually applied to Frank Meyer’s project of harmonizing freedom and tradition in a modern conservative synthesis.  (Meyer actually disliked the “fusionist” label, since it seemed to imply that freedom and tradition did not form an organic unity and needed therefore to be “fused.”  In his view, they naturally go together.)  If by “freedom” we mean respect for the rule of law, limited and decentralized government, and a general preference for market solutions over state action, and by “tradition” a respect for religion and the family, then any modern conservative ought to be a fusionist, and most probably are fusionists.  But Meyer himself had more than this in mind.  In particular, he seems to have been committed to a strict libertarianism of the Ayn Rand or Robert Nozick sort on which any governmental action over and above the police, military, and judicial functions is always and in principle unjust.  And he thought that this extreme position followed from a respect for traditional morality.

Blogging note

There’s an old John Callahan cartoon of a line of people exiting through a door marked “Hell” only to enter through another door marked “Sheer Hell.”  That pretty much sums up what it’s like to go from grading a gigantic stack of papers (as I did last week) to grading a gigantic stack of final exams (as I’m doing now).  Good thing I’ve got some assistance.  Posting may be light for a few days. 

On Aristotle, Aquinas, and Paley: A Reply to Marie George

My article “Teleology: A Shopper’s Guide” (now available online) appeared in Philosophia Christi Vol. 12, No. 1 (2010).  Prof. Marie George’s article “An Aristotelian-Thomist Responds to Edward Feser’s ‘Teleology’” appeared in the next issue, and was critical of what I said in my article about the relationship between the Aristotelian-Thomistic (A-T) understanding of teleology and the conception of teleology implicit in William Paley’s “design argument.”  Philosophia Christi is published by the Evangelical Philosophical Society, and my reply to George has now been posted at the EPS website as part of their online article series.  (By the way, in case anyone is tempted to turn this into yet another episode in the never-ending debate between A-T and Intelligent Design theory, don’t bother.  Like me, Prof. George has been critical of ID.  She and I agree that ID has nothing to do with what Aquinas is up to in the Fifth Way.  What we differ over is whether Aquinas ought also to be distanced from what Paley is up to: Like many other Thomists, I say Yes; she says No.)

O’Brien and Koons on metaphysics and morality

Over at Public Discourse, philosophers Matthew O’Brien and Robert Koons have posted a three-part series on metaphysics and morality: “What Does it Mean to be a ‘Political Animal’?”; “Moral Absolutes and the Humpty Dumpty Fallacy”; and “Who’s Afraid of Metaphysics?”  Give ‘em a read.  (By the way, if you haven’t seen The Waning of Materialism, an important recent anthology edited by Koons and George Bealer, you should check that out too.)

Les Paul contra Scruton

As you’ve no doubt figured out from the latest Google logo, Thursday was the birthday of the late Les Paul, pioneer of the electric guitar and related musical innovations.  Should we be thankful for what Paul gave us?  I certainly am.  Roger Scruton (whom I have also always admired) might disagree.  In An Intelligent Person’s Guide to Modern Culture, Scruton tells us that:

The electric guitar… [is] a machine, which distorts and amplifies the sound, lifting it out of the realm of human noises.  If a machine could sing, it would sound like an electric guitar.  Techno-music is the voice of the machine, triumphing over the human utterance and cancelling its pre-eminent claim to our attention…. However much you listen to this music, you will never hear it as you hear the human voice… You are overhearing the machine, as it discourses in the moral void. (p. 107)

If you are tempted to regard that as anything but over-the-top… well, ladies and gentlemen, I give you Les Paul and Mary Ford.  Just try to find a “moral void” here, or anything other than something delightfully human:

Singer “in a state of flux”

The Guardian reports that Peter Singer is having second thoughts about some aspects of his moral philosophy.  In particular, he now has doubts about whether preference utilitarianism provides satisfactory moral advice about climate change.  (As the reporter puts it, “preference utilitarianism can provide good arguments not to worry about climate change, as well as arguments to do so.”)  Singer is also now open to the idea that moral value must be grounded in something objective; and though he is still not inclined to believe in God, he acknowledges that a theologically-oriented ethics has the advantage that it provides the only complete answer to the question why we should act morally.

Coyne on intentionality

Biologist Jerry Coyne responds to a recent post by Vincent Torley on the topic of whether the brain is a kind of computer.  Torley had cited me in defense of the claim that the intentionality or “meaningfulness” of our thoughts cannot be explained in materialist terms.  Coyne responds as follows:

I’ll leave this one to the philosophers, except to say that “meaning” seem [sic] to pose no problem, either physically or evolutionarily, to me: our brain-modules have evolved to make sense of what we take in from the environment.  

The fallacy Coyne commits here should be cringe-makingly obvious to anyone who’s taken a philosophy of mind course.  Coyne “explains” intentionality by telling us that “brain-modules” have evolved to “make sense” of our environment.  But to “make sense” of something is, of course, to apply concepts to it, to affirm certain propositions about it, and so forth.  In other words, the capacity to “make sense” of something itself presupposes meaning or intentionality.  Hence, if what Coyne means to say is that an individual “brain-module” operating at the subpersonal level “makes sense” of some aspect of the environment, then his position is just a textbook instance of the homunculus fallacy: It amounts to the claim that we have intentionality because our parts have intentionality, which merely relocates the problem rather than solving it.  If instead what Coyne means is that the collection of “brain-modules” operating together constitute a mind which “makes sense” of the environment, then he has put forward a tautology – the brain manifests intentionality by virtue of “making sense” of the world, where to “make sense” is to manifest intentionality.  Either way, he has explained nothing.