Daily Archives: February 10, 2016

What is Nihilism? | CounterOrder.com

Posted: February 10, 2016 at 5:46 pm

Nihilism Defined

A common, but misleading, description of nihilism is the 'belief in nothing'. Instead, a far more useful one would substitute 'faith' for 'belief' where faith is defined as the "firm belief in something for which there is no proof." A universal definition of nihilism could then well be the rejection of that which requires faith for salvation or actualization and would span to include anything from theology to secular ideology. Within nihilism faith and similar values are discarded because they've no verifiable objective substance, they are invalid serving only as yet another exploitable lie never producing any strategically beneficial outcome. Faith is an imperative hazard to group and individual because it compels suspension of reason, critical analysis and common sense. Nietzsche once said that faith means not wanting to know. Faith is 'don't let those pesky facts get in the way of our political plan or our mystically ordained path to heaven'; faith is 'do what I tell you because I said so'. All things that can't be disproved need faith, utopia needs faith, idealism needs faith, and spiritual salvation needs faith. Abolish faith!

NIHILISM IS SANITY IN AN INSANE SOCIETY

The second element nihilism rejects is the belief in final purpose, that the universe is built upon non-random events and that everything is structured towards an eventual conclusive revelation. This is called teleology and it's the fatal flaw plaguing the whole rainbow of false solutions from Marxism to Buddhism and everything in between. Teleology compels obedience towards the fulfillment of "destiny" or "progress" or similar such grandiose goals. Teleology is used by despots and utopian dreamers alike as a coercive motivation leading only to yet another apocryphal apocalypse; the real way to lead humanity by the nose tell them it's all part of the big plan so play along, or else! It may even seem reasonable but there is not now and never has been any evidence the universe operates teleologically there is no final purpose. This is the simple beauty nihilism has that no other idea-set does. By breaking free from the tethers of teleology one is empowered in outlook and outcome because for the first time it's possible to find answers without proceeding from pre-existing perceptions. We're finally free to find out what's really out there and not just the partial evidence to support original pretext and faulty notions only making a hell on earth in the process. So abolish teleology too!

Nihilism is primarily skepticism coupled with reduction, but in practical reality it takes on more than one facet which often leads to a confusion of definitions. In the most general sense nihilism has two major classifications, the first is passive and usually goes by the term existential or 'social' nihilism and the second is active and is termed 'political' nihilism.

Existential nihilism is a passive world view which revolves around such topics as suffering and futility, and even has connections to Eastern mysticism like Buddhism. In a more direct sense existential 'social' nihilism is manifest within the sense of isolation, futility, angst, and the hopelessness of existence increasingly prevalent within the modern digital world, an effect referred to as the 'downward spiral'. A direct way to describe it might be 'detachment from everything'.

Words used to describe political nihilism include active, revolutionary, destructive, and even creative. Political nihilism is dictionary defined as the realization "that conditions in the social organization are so bad as to make destruction desirable for its own sake independent of any constructive program or possibility." It deals with authority and social structures rather than simply the introspective, personal emotions of existential nihilism.

Political nihilism is especially a world-view that's rational, logical, empirical, scientific and devoid of pointless, extraneous emotion. It's the logical psyche that distills everything down into what is known, what can be known and what can't be known. It's the realization that all values are ultimately relativistic and in some ways the simplicity of nihilism is its own complexity.

An estimable and succinct definition of a (political) nihilist comes from Ivan Turgenev's 1861 novel Fathers And Sons, "A nihilist is a person who does not bow down to any authority, who does not accept any principle on faith, however much that principle may be revered."

So the two classes of nihilism overlap but the CounterOrder is mostly about this second stage of 'political' nihilism for reasons of brevity, because the existential angle when not stillborn generally leads to political nihilism anyway, because nihilism isn't something to just talk about it's something you live, and finally because political nihilism has real world history and experience as you will read in a moment concerning the Russian revolutionaries in Historical Nihilism below. Ultimately however, the nihilistic direction one travels depends on what the individual wishes to make out of life.

To negate and circumvent the paradoxes and internal contradictions inherent within existential nihilism is the course of the 'political' nihilism you're reading.

Nihilism is the destruction of idle philosophy, the negation of idealism, the negation of mythology, and the destruction of perplexity along with the disingenuous despots that profit from it as the monopolist interpreters of artificial confusion. Therefore, Nihilism's definitions are:

1) When conditions in the social organization are so unhealthy as to make destruction desirable for its own sake independent of any constructive program or possibility.

2) A doctrine of skepticism coupled with reduction that refutes faith, teleology, arbitrary morality, sacred values and principles, heresy, blasphemy, and similar beliefs while maintaining that existing political, social, and economic institutions based on these beliefs must be destroyed.

3) A methodology for a biologically-based existence that rejects arbitrary morality in favor of cause and effect and inviolate forces, predicated upon that which is objectively self-evident and without need of belief, within a sustainable mental and physical environment that promotes independent thinking and critical expression.

Historical Nihilism

The first nihilists were likely the Greek Sophists who lived about 2,500 years ago. They used oratorical skills and argumentative discourse to challenge the values upon which everyday beliefs rested. The Greek sophists, such as Gorgias, represented the beginning of philosophy and the first conflict between the traditional mystical belief system and a rational, skeptical view of the natural world. It was as basic as the difference between a worldview based on emotion and one on thought. Because the sophists challenged established beliefs they were often condemned by public authorities and critics as moral corrupters or worse.

One of the earliest nihilistic writers of the modern era was the Dane Soren Aabye Kierkegaard who lived from 1813 to 1855. Kierkegaard was a truly unique but also enigmatic philosopher who established the foundation of the philosophy later termed existentialism. Kierkegaard's existentialism was in many ways a negation of the ruling Hegelian philosophy, views deeply rooted in Kierkegaard's Lutheran Protestantism that reflected the ideals of the subjectivity of truth and the nature of life as a uniquely individual pursuit. To be brutally succinct existentialism posits that existence is based on experience and this experience is a uniquely individualized sensation, in other words my reality is not your reality. Modern quantum physical 'philosophy' returned to this theme of solipsism during the late 20th century using empirical mathematics.

The Russian Nihilists Political nihilism goes back at least to Russia during the last half of the 1800s as a revolutionary movement with the stated goal of overthrowing the despotic authority of the Czar.

In Russia, nihilism became identified with a loosely organized revolutionary movement (C.1860-1917) that rejected the authority of the state, church, and family. ... The movement advocated a social arrangement based on rationalism and materialism as the sole source of knowledge and individual freedom as the highest goal. By rejecting man's spiritual essence in favor of a solely materialistic one, nihilists denounced God and religious authority as antithetical to freedom. From: The Internet Encyclopedia of Philosophy

By modern standards the Nihilists attempts at revolution were inconsistent and mostly ineffective lobbing low quality munitions at the Czar and his family and even getting themselves blown up in the process. But what they lacked in equipment and tactics they made up for with vision, ideas, and an unparalleled intensity.

The nihilists enjoyed shocking their parents by calling for an end to the old moral system, advocating, for instance, the extermination of everybody in Russia over the age of 25. In the 1860's many of these young intellectuals went to Switzerland, where the proper Swiss bourgeoisie were scandalized at the men with their hair cut long and the girls with their hair cut short, at their loud voices and insolent behaviour. [1]

The mark left by the Russian Nihilists was not in ephemeral political change but rather a revolution of ideas and attitudes, one that still resonates today. "The earnest young men and women [Nihilists] of the 1860's wanted to cut through every polite veneer, to get rid of all conventional sham, to get to the bottom of things." [4]

Anarchism Both modern Nihilists and anarchists can trace roots to the intensepersonality of Mikhael Bakunin in the 19th century who succinctly reflected the nihilist sentiment with his famous statement: "Let us put our trust in the eternal spirit which destroys and annihilates only because it is the unsearchable and eternally creative source of all." Anarchism and nihilism are often confused, but looking deeper we can see that they view events from a different perspective. For example the anarchist says that 'no one has the authority to tell another what to do'. But the nihilist replies that if the one giving orders has a gun and the other not, then what do rights or authority matter? Indeed, what benefit is constitution at the moment of any criminal event?

The abuse and exploitation of power by illegitimate authority is as old as history because human behavior is primarily selfish and will usually take advantage of the situation as much as allowed. Right or wrong, authority and power remain. Nevertheless it's also true that the demand for fair treatment and equal opportunity are just as timeless. Human social development is a story of the constant struggle between the two forces. In this struggle the only healthy and functional structure remains one of robust checks and balances.

Anarchists are typically idealists that believe in subjective concepts such as peace, legal justice, and especially the universal noble nature of all individuals (at least under the proper social conditions). These myths can serve a constructive function, but all too often dogmatic attachment only serves to lead us astray. It's critical that we criticize and reconsider even what we value most.

The Nihilist realizes that history is abused and misconstrued through the formation of artificial lines and erroneous connections between disparate events, only to substantiate preconceived interpretations of reality, the classic teleological myth.

We draw an imaginary thread through the ages to chart the course we judge to be the 'correct' one. All wrong views are ignored. This approach was dubbed the 'Whig' theory of history by Herbert Butterfield. The name derived from those past historians who treated history as a record of events that culminated in the political system dear to their own hearts: the liberal democracy. [2]

It's an understandable product of human evolution to not only detect patterns but also get carried away and concoct them as well.

Human nature sees things that aren't really there, just think of optical illusions or Rorschach ink-blot tests. Much of life is nothing interpreted as something. This is because dealing with the yawning absence necessitates the concoction of a something to grasp the nothing, thereby ignoring the perilous obvious by manufacturing a more malleable artificial myth. Yet the attitude of a Nihilist is contradictory to this because they aim to view human character as it actually is and understand purpose within context.

Objective Reality & Freewill

It's remarkable how even a modicum of logic and scientific philosophy demonstrates the difficulty of defining what is real and the rules to describe it. Like a sandpit the more one struggles the tougher it gets. So an important value to question is objective reality. The closest match might be scientific laws which are merely consistent principles and the most powerful ones are just statistical constructs.

This struggle to define objective reality implies a lack of objective truth, but really this philosophical assumption leads to neither clarity nor accurate interpretations. Even a state of total chaos has statistical uniformities. Consensus can be found and in fact it's remarkably prevalent. Commonality can be found and built upon at many levels but absolutes are less meaningful here than consistency; ultimate reality is fuzzy because it's a product of probabilities. The key is to utilize the solid and avoid the ambiguous, bet on the likely and not the unlikely.

Existence is largely defined by perception because reality is contextual. If you perceive yourself to be weak and without willpower then you will find life is such. Conversely, if you perceive that you have the power to change things in your life, so it will be. In the same way we tend to find what we expect just as physicists contemplate how a photon can be both a wave and a particle. This essence doesnt mean that practical reality is an illusion, rather it is multi-dimensional.

The random and statistical qualities of nature are critical forces because they negate the credibility of teleology, that purposeful predestination that undermines freewill. So one actually has the option to passively accept the socio-historically established concoction of absolutes, truth and moral laws, the objective reality which can be nothing but myth. Or you can accept real for what it is and assume the healthier role of active participant constantly defining existence through perception and intelligence. In this way defining existence is predicated upon life, conscious awareness of sensory input combined with critical interpretation of what that input means. And the more highly developed the consciousness or the greater the intelligence the more effective and meaningful is existence.

Passivity is a myth. We are all intricately enmeshed within a dynamic system that doesn't just demand but compels active decision-making.

Hence the difference between passive 'social' and active 'political' nihilism is that one accepts whatever happens within futility and pointlessness while the other destroys/creates meaning and value. Which path a person takes is a personal decision within the limits of ability, and that means one does have choice; existence is not predetermined or fatally ordained. However, default answers and the compulsion of conformity shouldn't be overlooked. Reality is contextual.

Beyond Good and Evil

Religious believers and philosophers alike frequently ask the question, does evil exist?, as if they need to be continually reassured that it does and we agree with them. Many are completely convinced that evil is everywhere, yet the same people are equally sure of luck, fate, and mysterious malevolent powers out to defeat all their noble efforts. But all these imaginary influences are simply projections of a selfish ego. In fact, there is no natural evil, and no malicious intent exists within any forces of the universe.

An old Russian proverb states, "There is no evil, but that it brings some good, revealing that even in standard Manichean theology every god has a devil and every good requires an evil to shadow it. Even to define evil as wholly immoral acts we still have to specify which set of moral of standards were using as rule book. Is it the Bible? The Talmud? The I Ching?! Obviously, evil is a variable, yet nonetheless consistent elements of healthy and unhealthy can still be discerned within the boundaries of a species due to the shared genetic material. Actions and events that benefit the growth and well-being of the species, and the individuals within it, are colloquially, but consistently, termed good and the opposite as evil. For instance the chicken, as well as the human owner, considers the fox evil because he sneaks in to commit murder, yet the fox doesnt consider his species' carnivorous actions to be evil but rather entirely good because they mean food and survival. This analogy also reminds us that we can go much farther with symbiosis and cooperation than with warfare.

For intelligent creatures good and evil are unnecessary categories, theyre loaded terms that intentionally obscure actual forces and events while impeding our ability to accurately comprehend both. We shouldnt view life and existence as a conflict between good and evil; to do so is both foolish and self-defeating because it requires us to declare war on ourselves, our instincts, and even unavoidable natural laws!

Nihilism is a consequence of the personal realization that values previously assumed inviolate are wholly false and unworkable, and the ultimate esteem with which these morals have been uplifted leads to a catastrophic withdrawal to the opposite extreme when the deception is recognized. And while an acceptance of nihilism immediately returns a perspective of utter futility for life and universal existence, this perspective is not the final resolution. As Nietzsche once wrote in The Will to Power, "Nihilism represents a pathological transition phase..." Existence is not futile simply because the edifice of modern morality is inherently dysfunctional. Actually existence has even more purpose now because a proper perspective has been attained and a reason is finally clear the complete destruction of the debasing, theologically derived moral order. Thus the nihilist is at base a creator of the highest magnitude and a survivor of the most intense metaphysical struggle of all time. The nihilist undergoes a personal evolution and has proven themselves the mental superiors to the herd and mob, they have proven their will and 'license' for continued existence and have successfully escaped from the circus of values. Once the transvaluation of values is complete an entirely new and sane perspective can be achieved.

A Little Perspective

Everybody has an answer, but not just any answer, the answer. If you think about it it's truly amazing the sheer number of people that have the officially authorized monopoly on truth. This fact alone highlights the dissonance of absolute values and the misguided nature of idealism. What quantitative value would you place on your life? A life insurance corporation could concoct an exact dollar amount. But even that figure may be inflated, the chemical compounds that make up your body are only worth a few cents. But isn't life more valuable than gold, oil or other commodities? Think again.

Human arrogance conveniently assumes itself the apex of evolution yet in reality the corporeal being is merely a disposable vehicle for the reproduction of genetic material, not the other way around! Perhaps the most profound realization of the 20th century remains mostly unknown for it is the genes that are the master and not the individual human created by them. This helps explain why many human cravings are harmful to the self but profitable to the genes, and the prevalence of certain self-destructive behaviors. And remarkably this is the true solution to the classic existential dilemma, why life is just death or as John Lennon once put it, "Why in the world are we here? Surely not to live in pain and fear," yet apparently we are! The human body isn't programmed for pain-free longevity, just long enough to reproduce physically and to perpetuate learned skills, which is why doctors will never run out of business. The biological boss may be too small to see but it's far too powerful to ignore.

If human value could be measured outside the skewed perspective of the collective ego it might look something like this; if only one individual existed on planet Earth they would be the most important human. If two people existed their individual significance would be divided in half (1/2). If six thousand million people existed on Earth what would the individual significance of each one be? A simple equation shows the value as the fractional percentage of the whole population plus any incidental, conjectural additives from education, training, intelligence etc. Presupposing this Marxian values system of universal equality the formula for individual human value is:

It's clear that overpopulation dramatically diminishes the value of human life. So, is it any wonder religion is so popular and why human nature so desperately seeks meaning and purpose even in the most ridiculous places? Why do so many people hide behind money fooling only themselves into thinking that wealth gives them significance? Isn't it painfully obvious why society invents artificial concepts of justice, morality, and ethics? The brutality and utter irrationality of the animal world is just outside the rusty gates of our crumbling civilization. But isn't it comforting to know that as long as we're inside we have the warming sensation of fairness, equality and justice for all (that can afford it anyway)?

Self-delusion seems to be a defining quality of human behavior. Lies maintain our flimsy order, we find consolation in myths like 'what we do has significance' and 'God punishes the wicked'. The constant avalanche of empirical evidence to the contrary simply gets relegated to the third class bureau of irrational philosophers.

Hypocrisy can flourish when goodness is defined not only as kind and altruistic behavior, but as sticking to the rules and obligations of the faith. [3]

Our 'leaders' wage war in the name of peace and establish democracy with an iron fist. Our traditional values are warped; they reflect fantasy not reality. Our values are so removed from actual substance that fantasy becomes reality and truth becomes error. This is the primary difficulty in conveying the meaning of nihilism because all morally loaded concepts are biased against a lucid description of the nihilistic viewpoint. Nietzsche was addressing this issue when he wrote the title and the book Beyond Good and Evil. But it's not just a series of lies it's a debasing and wholly aberrant structure. The problem is so deep that even the words to define it must be replaced with a new lexicon.

Nuclear power remains a beautiful analogy for the era we live in, a struggling existence bounded between torment and ecstasy, every day living all shades in between. We can ultimately accomplish whatever we can imagine while moving forward with curiosity and courage, yet we still battle the drag of fear and cowardice.

We walk the edge of a sword in this process of human development, aware that we can cure the illnesses of millions, or vaporize them with a bomb, and nothing outside of our planet (until we leave it) is going to care whether we do one or the other.

Nihilism challenges the assumptions supporting common values such as 'equality'; 'pity', 'justice', but also terms of conclusion about human existence. Existential values, terms such as 'meaningless', 'pointless' and 'futile', are flawed because their definitions stem from the moral values that have hitherto been rejected. We have to criticize justice when events demonstrate that in court it's not whether one is guilty or not, but how persuasive their lawyer is, or how thoroughly the judge and jury have been rhetorically manipulated! 'Justice' is the confusing legalese that your high-priced barrister can spew in the courtroom like an oil slick in front of a pursuing vehicle. The rich go free while the poor go to prison. Justice has been perverted beyond recognition, ironically through a dogmatic belief in its sanctity and immutability. It's clearly time to question the root assumptions.

The Pitfalls of Artificial Law

It may seem peculiar how terms like 'moral', 'liberal' and 'conservative' are used in conversation. People will tell you they're moral individuals but they don't say moral according to who or what even though every culture and religious order has different standards. They'll tell you they're liberal and one is supposed to assume they mean it politically instead of liberal users of peyote or stamps on heavy envelopes. 'Progress' is another favorite; progress is good but as in the spread of cancer? Or maybe they mean the spread of Wal-Mart's to every town in the world with at least 5,000 people?

But the consistent message people are trying to convey in conversation is their own subtle deviation from the political and social norm and from the ambient morality which is to say from the definitions and standards processed, packaged and pumped into them by media, government and church authorities. Since all these concepts are unable to be empirically codified they assume elastic values that are easily warped to serve despots and unhealthy outcome, which is why Nietzsche wisely stated:

"Morality is the best of all devices for leading mankind by the nose."

But moral laws aren't the only kind that can be warped to serve disingenuous ends. The greater the personal wealth and property one controls or possesses the more laws are needed to protect that wealth. Conversely, the less one owns the fewer laws are needed for protecting it. At a point of total poverty, where one has nothing but the self, they would only feel the need for laws against killing i.e. 'thou shalt not murder'. In other words the degree of law desired is directly proportional to the wealth in possession. Laws protect that vested power and the people owning it by providing consistent codified support for the control and distribution of that wealth. But even though the stated desire for legality is universal the interpretation of that legality is not, clearly varying between haves and have-nots, a schism fervently exploited by Marxists. Enter the lawyers who are mercenaries paid to reinterpret the law to favor the client. Since the rich have the money to buy the most powerful lawyers and since the establishment of precedent is defined through epic court battles, common law is gradually skewed in favor of those rich patrons. Hence the emergence of a class-bifurcated, sanctimonious justice system and the erosion of legal fairness. Scientific research shows that in a police lineup witnesses' who choose an incorrect person are just as confident as ones that choose the correct one because human memory fills in the blanks with assumptions. Furthermore juries are just as credulous of false or inaccurate testimony as legitimate because all that really matters is strength of conviction. The criminal justice system warps science and the witness to its own ends because the only thing that matters in this setting is which side you are on prosecution or defense.

Laws are employed to shield the incompetent and mitigate the influence of the capable. For example, a cop with a gun can be a greater danger than a 'criminal' because they have an official sanction to kill; their murder is backed by the concept of law. The government and legal institutions have no higher morality than the 'criminal' does; they are prone to heinous conduct just as, if not worse than the criminal is, without impartial oversight. One party can act with impunity; the other will be executed. So what of "rights"? Nihilism views rights as irrelevant because it's the underlying structures of morality and the roots of truth, myth and collective delusions that dictate significance. Morality and ethics are artificial byproducts of culture and through hypocrisy and abuse are warped into becoming illusory forces.

Some argue that money is a proxy for achievement, but this is false. Money is aggregated amongst the already wealthy. Nor does our capitalist society promote achievement through the educational establishment, the mythical system of western mandarinism perpetuated by certain members of the intelligentsia . The true nature of the system is based more on connections and wealth than merit. The true nature of the system is based more on connections and wealth than merit. The number of slots to get on this escalator to social achievement is limited, and those already powerful get to choose who gets those slots. It has never been truer than today, the rich get richer while the poor get poorer.

Systemic Self-Destruction

Nihilism is an awareness that destruction is at least as important as construction, even more so when institutions have outlived their usefulness to become corrupt and unhealthy. Idealist crusades fail because they never remove the vestiges of the past order. Think of it biologically, would Homo sapiens have evolved out of the Mesozoic era, or would they have just been dino-snacks? We're here because of a previous mass extinction! The old order didn't mutate, it was catastrophically destroyed because that's the only way radical, meaningful change can occur. Revolutions fail because the willpower to enact the necessary severity of change is lacking. Actually it's not just willpower it's the total vision that's usually lacking. Some call Karl Marx a revolutionary but Marxism isn't genuine revolution it's just rearranging the artificial order. Every ideology on the books is merely a convenient way to re-order the present situation; they just shuffle the same old cards and the people end up worse off than before! Nihilism plays a completely new game, but the old game of lies and myths always self-destructs eventually. These are the cycles of history, the recycling of flawed ideologies and our era is a prime example.

Nihilism is the organic logical response to artificial chaos, the intentional chaos manufactured by government, religion, and mass-media.

Every political ideology has been discredited as an affront to freedom and well-being. From capitalism to communism the blindly faithful never test and verify theory before implementation, so the fatal flaw is always the same actualization; its the predictable literalization of faith and myth. Besides producing voluminous hypocrisy and tyranny the byproduct of sham ideologies and fractional logic includes extensive pollution of both the human mind and the Earth's ecosystem. Think of the billions of dollars spent to produce nuclear, biological and chemical weapons all to have them rust and leak in storage bunkers from Tooele to Tomsk-7. Millions toiling to produce ultra-deadly nerve gas and radioactive waste with a four and a half billion year half-life. Nihilists know who to 'thank'- and who to stop from doing it again.

Religion

Independent theologies and decentralized organizations have replaced the Church/State monopoly. With the loss of government support (money) the Church has revealed its true nature as the giant predatory profit-motivated scam that it is. The theological monopoly has been broken and now any faith is just as valid as any other is. History will rate the separation of Church and State as one of the most critical pivots of the modern era. The secondary effect of this is that the national population doesn't know which faith to choose, and although religion can't be eliminated it can be easily replaced. Now all the addicts to God will have to make do with a pluralistic methadone.

Education

Every election season has its battle over education in some form or another. These conflicts only become more heated as relative values polarize amidst social disintegration and the concomitant increase of media attention on school violence. But this incessant emphasis on 'education' has little to do with training skills in socialization or adaptability and everything to do with myth indoctrination! This is why religious groups fight like hell for separate private or home schooling. Instead of learning critical reasoning skills useful for all applications education has been turned into a process for molding and warping young when they're most impressionable in order to serve corporate demands, and not the needs of society and the intellectual development of the individual. Given the stunning uselessness of most school material within practical life, it seems difficult to explain the education scam otherwise, except perhaps as hollow tradition or keeping the kids off the streets for a few hours each day. Employers and authority powers all look for those stamped and notarized pieces of paper to effortlessly determine the gullibility and exploitability of a person, how quickly they'll latch on to authorized opinions and follow orders without questions, or at least that's how a cynic would posit degrees and diplomas are really being used.

Monarchy

Those inveterate despots and prostitutes for the Church, one of mankind's long lasting afflictions, the monarchy has finally been eliminated and relegated to a proper place in the dusty archives of history. Unfortunately the new master, the mass media, has simply replaced much of monarchic authority.

Nationalism

The nation no longer has any real meaning except as a vestigial tool to drag the public into fratricidal conflicts or generate enthusiastic rivalry for sporting events. The citizenry get the pain without the benefits of nationalism anymore because leaders fail to protect their citizens from external threats. Money, immigrants, religion, drugs and disease all cross political boundaries with impunity, ironically usually unmolested by nationalist politicians. The facile irony only masks the hypocrisy of the domestic leadership that parrots nationalist rhetoric yet acts in favor of international moneyed interests; they talk local but act global. The super-rich arent restricted by nationalism, they and their money can move anywhere they want and play one country against another for greater profits. Nationalism is just like religion, it's a means of exploiting the poor and ignorant with faith and blind obedience.

Never let government shrink-wrap your mind with their flag.

Patriotism follows the same pattern of obsolescence because anymore it has been hijacked to mean obedience to the suicidal dictates of corrupt authority. As long as the domestic death-toll can be kept to a minimum war is good and noble because it generates employment and corporate profits.

Traditional faith in the military establishment has become equally foolish. The creation of the professional military composed of volunteers drastically alters the equation, elevating imperialism and executive authority over the needs of the greater public. The worlds of the military and the civilian used to be intricately related. Now the two are rapidly spinning in opposite directions. Mistrust, ignorance, and incompetence have created a re-evaluation of the mission of the military and even its very necessity.

Mass Media

The character of the mass media is finally being viewed as the imperative threat to collective health that it really is. Democracy is a sham when the primary media filters and manipulates the vast majority of information voters need to accurately judge candidates and issues, while making a fortune broadcasting specious and vitriolic campaign advertisements. Not only do the same companies own the networks, but they're owned by the same people, and the trend towards consolidation and mergers continues unabated.

This highlights a few elements of the decaying superstructure but to stop at that would be a fatal flaw Marx's mistake. It's an unfortunate fault of simplistic human nature to first target the visible elements. But to merely attack the visible superstructure of capitalism, church and politicians is doomed without reaching the "demons" in the public consciousness. Don't make the mistake of anarchism, reach and dissolve the myths and the lies, the foolish ideas and the self-destructive notions, as well as the people that preach it. The relativistic moral codes of "good" is this and "bad" is that, they're cynically reinvented by self-righteous leaderships to achieve misguided, mystical goals. And the intangible, non-verifiable goals make the sweetest bait because no one can claim otherwise! If you want to change a belief you must first change an environment because what the masses believe is formed by what they hear and see around them.

"The great revolutions are those of manners and thought. Changing the name of a government does not transform the mentality of a people." Gustave Le Bon

The strategic success of revolution is predicated upon reaching these roots. How? Use the acidic dissolution of delusion. Ridicule the ridiculous; highlight absurdity, contradiction and irony. Make fun of the foolish and faithful alike but more importantly the notions they use and discredit delusion by every means available. Propagate the replacement and fill the vacuum left by the discredited myths. Fill it with facts built from the boundaries of the known and the unknown in order to deal with the present and not some fictional afterlife. Counteract religious modes convince the public that natural behavior and instinct are normal again. Work to build havens from mass-media and pop-cultural influences allowing anyone the freedom of independent thought and introspection unfettered by the corporate sponsored, brand positioned homogenized opinions doled out like drug-laced candy.

We tend to think of revolution to mean violent armed conflict such as in a civil war but a revolution can be entirely peaceful and non-violent, for a revolution is really just a radical, fundamental shift in individual and collective viewpoint.

So when does the revolution start? It already has! Act accordingly in what you do and what you say. There's no half measure and no fence to sit on, everyone is a participant in this omnipresent psychological war because it has no front-line or boundaries. Every mind is a battlefield and every person with above room temperature body warmth and IQ is a combatant. Now's the time to decide which side to be on.

A Brief History of Power

Within crude authority structures power is transmitted via violence, or at least the threat of violence. In less primitive authority systems power is primarily transmitted through mechanisms of money: bribes, kickbacks, and the various forms of financial corruption. Within more advanced authority structures power is mostly wielded through mechanisms of belief: faith, popular assumptions, and myths. This is why within the modern system of coercion through belief media control is so critical to authority because that's the means of manipulating the range of acceptable thoughts within the public mind.

So, just as power through violence and fear has become obsolete and strategically ineffective, coercion through belief is now becoming an obsolescent method of control. This development is largely due to advanced communications technology spreading practical ideas and information, along with the universal application of standardized and scientifically-based education. Eventually, with struggle, we will supplant the use of force and coercion with structures of social organization that are not based on whim or belief but built from impartial testing and verification, in other words, methods and ideas that actually function as intended in practice. When statement, intent and effect are matched then political and social hypocrisy are eliminated.

Despite the remarkable progression of human development we can still find examples of the various structures of power in different locations throughout our contemporary world. And when establishment authority loses legitimacy, through ineptitude and corruption or other reasons, they frequently resort to more crude forms of coercion in order to cement their hold on power. In this regard it's wise to remember that even within a political system based purely on power and force, the subjugated have every natural and inalienable right to resist and overthrow those in power over them. Of course whether theyre able to or not is another matter, but the point is that an authority system based on power, whether stated as such or covered behind layers of hypocrisy and rhetoric, is one thats inherently unstable and where violence begets greater violence in cyclical fashion. At best this can be described as asymmetrical development.

Power, Sex, Revolution

Every monolithic establishment seems impossible to change when were trapped within it, yet the revolution always seems inevitable in retrospect. Contrary to the view of the irrational pessimists human society does grow and develop, and even human nature evolves too. We're not doomed to repeat the past unless we fail to learn from it.

Vertical authority structures have been frequent features of the past 6,000 years of male-dominated human history. However, to believe that power and force are the only ways to structure a society is both profoundly foolish and historically myopic, even as such beliefs serve as convenient justification for contemporary abuses. The Paleolithic to the Neolithic era, around 6,000 to 60,000 years-ago and beyond, was the reverse featuring successful civilizations structured around women. And now in the 21st century, with the development of increasingly advanced reproductive technology like bio-engineered sperm, the human species has moved into a completely unprecedented and astonishing realm: a third sexual age that has effectively rendered the male sex biologically redundant.

The symbols and images of early human civilizations were almost exclusively of women, sometimes abstract and highly stylized. More recently these symbols were replaced by men while at the same time slavery and violence suddenly became commonplace.

It is thought that the Cucuteni would sacrifice whole cities every 60-80 years by intentionally burning thousands of their houses. They would then move and create another new settlement. [5]

Structured authority predicated upon force leaves much to be desired, most notably the stifling of human potential amid the upheaval of violence and brutality, both physical and psychological. Over millennia of accumulated experience, through wars and revolutions, and stepping-stone criticism by enlightened thinkers, the human species has devised means of structuring social authority, resources and power that strives towards more equitable formations that are therefore more stable and flexible, empowering greater numbers. This system in modern form revolves around concepts of equally distributed freedoms, rights of varying definition, and widespread expectations of fair treatment and open opportunity; symmetrical development. The concept of rules being equally applied to everyone, the ruler and ruled, and the realization that neither is inherently superior to the other, is a development as remarkable as it is revolutionary in human history.

The Russian Nihilists were a part of this process of human development, fighting to overthrow abusive and despotic authority and to build a society based on scientifically rational treatment for everyone. This kind of struggle doesnt come easy, it requires persistence and stamina, and especially a sober awareness of potential and pitfall, separating myth from facts. We dont have to exist under fear, torture and abuse. Freedom, peace, and cooperation are just as valid physical dimension within the virtually limitless realm of our universe, even superior because they confer unambiguous benefits to the vast majority involved within society; but well never arrive there using faith and hope, guided by belief and fictional saviors. Together we have the potential to achieve anything with a vision and persistence. The question is: will we try?

280 Million Years of Nihilism

It's a characteristic of the human mind to turn simplicity into subjective complexity and to construe difficulty from life where none exists. Today the archetypal question for philosophers is "why are we here?" Ask a human and a serious response will probably involve complex reasoning involving mystical deities or introspective analysis. But before we leave the final answer with humanity I think we need a second opinion.

Some 280 million years ago the first amphibians began life outside water. These Labryinthodonts named for their infolded tooth enamel typically had large triangular heads and wide, flat bodies that looked like giant road-kill without the tread marks. Tetrapods like these crawled around on land eating worms, maybe a few bugs but basically whatever they could catch and digest. Not much to look at or admire yet they gave rise to all other land vertebrates, reptiles, birds, and yes eventually even literate humans.

If we could ask the same of a Permian tetrapod what mysterious, and enlightening answers would they provide? Perhaps something like "I don't understand the question, I just want to avoid death."

Odd isn't it that they never had any goal or god, no soul or hope of an afterlife indeed they lacked any purpose beyond the brief struggle for life and yet millions of years later here we are reading this because of it, because they existed and evolved? We as humans exist in the same physical universe, subject to the same rules of physics and biology, the same need for sea-water salinity body fluid, the same protein and amino acids ... Decades of scientific inquiry and careful research all to reach the inescapable conclusion that the point is there is no point. The joke is on us because we turned the absurdly simple into the dangerously complex.

The answer to "why are we here?" is no different for human, Labryinthodont or jellyfish, because we live in the same world subject to the same physical limitations and end up in the same place after death. Well, some leave better fossils than others. Now we see why fear of death is such a natural instinct and why religion exerts so much concerted effort to contradict that instinct.

The rest is here:

What is Nihilism? | CounterOrder.com

Posted in Nihilism | Comments Off on What is Nihilism? | CounterOrder.com

What is Hedonism? (with pictures) – wiseGEEK

Posted: at 5:45 pm

anon337051 Post 6

GiraffeEars is saying that the article's definition of hedonism is self-defeating. Completely avoiding pain decreases existing pleasures and prevents people from discovering new ones.

That makes sense, but a more practical definition of hedonism would be maximizing pleasure and minimizing pain. In other words figuring out how to get the most pleasure with the least necessary pain. That's how I try to live my life and when I'm successful I feel very happy. I don't get bored with pleasure.

You can experience high levels of pleasure with little risk and no deterioration if you're careful. But it takes time, money, and knowledge to do it right.

While we all enjoy pleasure in life, we have to realize that this philosophy is incredibly inconsistent. If you seek pleasure your entire life, you're going to come to what some have called the "hedonistic paradox." That is, if the hedonist fails to achieve the measure of pleasure that he seeks, he experiences frustration, which is painful. The more we seek pleasure and fail to achieve it, the more we bring pain into our lives.

On the other hand, if we achieve all of the pleasure that we want, we will become bored. Either way, we will never, never be satisfied.

There is also a cost to unrestrained pleasure seeking. For instance, if you overdose on drugs, you could find

A hedonistic slogan that we often hear in our modern society is, "if it feels good, then it must be right." However, we would all agree that if a serial killer gets sadistic pleasure out of torturing his victims, and this would be wrong. Just because it feels good to the killer does not mean that it is right. Also, if someone, a firefighter or police officer for instance, gives up his life in an act of self-sacrifice in order to save the life of another, I think that we would all agree that he did the right thing, even though it brought about a great deal of pain. Similarly, we honor soldiers who gave their lives in battle although they suffered a tremendous amount of pain.

I have to disagree with GiraffeEars. Too much pain, in other words, suffering or stress. is detrimental for the psyche and well-being for an individual. Also in your last paragraph, you mentioned that you seek risk taking, and this is another aspect of hedonistic tendency called adrenaline rush. In other words, your brain is conditioned to seek pleasure from pain which is purely sadistic.

@ GiraffeEars- I have never thought about hedonism beyond the resorts in Jamaica, but after reading this article and your post, I thought about the philosophy myself. I would have to agree with you on this one. I agree for a totally different reason though. I think that constantly seeking pleasurable things would make someone more of a risk taker. A purely hedonistic way of life could lead to dangerous situations as things that were once pleasurable become dull and thing that are taboo become pleasurable.

All I can think of when I analyze this philosophy is the movie Hostel. I think that a hedonistic lifestyle, especially amongst the mega rich who have accomplished everything, can definitely lead to urges that fall outside of societal norms. Just my thoughts. I would be curious to hear anyone else's opinions r ideas on philosophy.

I am no philosopher; in fact, I barely know anything about philosophy, but according to the article's definition of hedonism I have to disagree with the philosophy. I believe that you have to experience all of the painful moments of life to truly live. Those who only seek out the pleasurable moments in life are unwilling to take risks, so in my thinking; they are not truly enjoying their life. Additionally, I believe that only positive experiences would become dull after a while. You would have little to compare these experiences too, so you would tire of the monotony of life (or at least I would).

Maybe I am just a risk taker, or maybe the fact that I am

an Aries makes me a look for excitement, but the hard work and pain that it takes to achieve something makes it that much more pleasurable to me. I enjoy pleasurable things, but I also enjoy the path to those things just as much.

Read more from the original source:

What is Hedonism? (with pictures) - wiseGEEK

Posted in Hedonism | Comments Off on What is Hedonism? (with pictures) – wiseGEEK

Hedonism | Define Hedonism at Dictionary.com

Posted: at 5:45 pm

Contemporary Examples

But not everyone enjoyed a post-traumatic moment of hedonism.

His life of hedonism suddenly seems empty when he begins to fall in love with Grace.

Women who have struggled with their own hedonism, not to mention ambition and vanity, will appreciate the distinction.

Those avatars of hedonism, The Europeans, are aghast at discovering that the average American vacation lasts for just 4.1 days.

After a night of hedonism, head out into Louisiana'sCajun Country.

Historical Examples

This being so, Egoistic hedonism becomes a possible ethical ideal to which psychological hedonism seems to point.

His own view is that the Austrians are not essentially bound up with hedonism.

Veblen has made it perfectly clear that particular matters of theory are affected by the presupposition of hedonism.

The sonnets on the Days breathe the same quaint medieval hedonism.

This seems to be in itself a sufficient objection to founding a deductive method of hedonism on Mr. Spencers general conclusion.

British Dictionary definitions for hedonism Expand

/hidnzm; hd-/

the pursuit of pleasure as a matter of principle

indulgence in sensual pleasures

Derived Forms

hedonic, hedonistic, adjectivehedonist, noun

Word Origin

C19: from Greek hdon pleasure

Word Origin and History for hedonism Expand

hedonism in Culture Expand

In ethics, the doctrine that pleasure or happiness is the highest good in life. Some hedonists, such as the Epicureans, have insisted that pleasure of the entire mind, not just pleasure of the senses, is this highest good.

Visit link:

Hedonism | Define Hedonism at Dictionary.com

Posted in Hedonism | Comments Off on Hedonism | Define Hedonism at Dictionary.com

Clothing Optional Resorts, Negril, Jamaica | Hedonism II

Posted: at 5:45 pm

Definition: hedonism

Noun/hdnizm/1. The pursuit of pleasure.2. The ethical theory that pleasure is the highest good and proper aim of human life.

Everything Youve Heard Is True

The rumors, the legends, the myths are all true. For more than 30 years, Hedonism clothing optional resorts have enjoyed a reputation for shattering inhibitions and provoking the kind of behavior people dont talk about in polite circles. Its what happens when you combine warm water, a white-sand beach, open bars, and open minds. Our lifestyle resort is about as far as you can get from your everyday life. And best of all, just about everything you can eat, drink, and do is included.

Sooner or later, its gonna happen.

The primal urge to just let go, unwind, and unplug. Hedonism II on world-famous Negril Beach of Negril, Jamaica was created as a reward for all those times youve had to deny your basic instincts. In these lush gardens of pure pleasure, the word no is seldom heard.

After a week at Hedonism II, youll view the world from a slightly different angle. Youll be tanned and relaxed, and at times youll find yourself smiling for no reason whatsoever. Hedonism II, unlike all other clothing optional resorts.

Read the rest here:

Clothing Optional Resorts, Negril, Jamaica | Hedonism II

Posted in Hedonism | Comments Off on Clothing Optional Resorts, Negril, Jamaica | Hedonism II

Economic rationalism – Wikipedia, the free encyclopedia

Posted: at 5:45 pm

Economic rationalism is an Australian term in discussion of microeconomic policy, applicable to the economic policy of many governments around the world, in particular during the 1980s and 1990s.

Economic rationalists tend to favour deregulation, a free market economy, privatisation of state-owned industries, lower direct taxation and higher indirect taxation, and a reduction of the size of the welfare state. Near-equivalents include Thatcherism (UK), Rogernomics (NZ), and the Washington Consensus. To a large extent the term merely means economic liberalism, also called neoliberalism. However, the term was also used to describe advocates of market-oriented reform within the Australian Labor Party, whose position was closer to what has become known as the 'Third Way'.

As it is a phrase used by Max Weber in The Protestant Ethic and the Spirit of Capitalism the highest likelihood is the term was drawn from there and its modern denotations can all be accommodated within Weber's usage. Its recent usage arose independently in Australia, and was derived from the phrase "economically rational", used as a favorable description of market-oriented economic policies. Its first appearances in print were in the early 1970s, under the Whitlam government, and it was almost invariably used in a favorable sense until the late 1980s.

The now dominant negative use came into widespread use during the 1990 recession, and was popularised by a best-selling book Economic Rationalism in Canberra by Michael Pusey.

The term "economic rationalism" is commonly used in criticism of free-market economic policies as amoral or asocial. In this context economic rationalism may be summarised as "the view that commercial activity ... represents a sphere of activity in which moral considerations, beyond the rule of business probity dictated by enlightened self-interest, have no role to play." (Quiggin 1997)

The well-known statement of Margaret Thatcher that "There is no such thing as society. There are individuals, and there are families" is often quoted in this context, though the interpretation of this statement is disputed.

Supporters of economic rationalism have presented two kinds of responses to criticisms such as those quoted above. Some have denied that such criticisms are accurate, claiming that the term "economic rationalism" merely refers to rational policy formulation based on sound economic analysis, and does not preclude government intervention aimed at correcting market failure, income redistribution and so on.

Others have accepted the accuracy of the description, but have argued that the adoption of radical free-market policies is both inevitable and desirable. Another statement by Margaret Thatcher "there is no alternative" is frequently cited in this context.

Read more:

Economic rationalism - Wikipedia, the free encyclopedia

Posted in Rationalism | Comments Off on Economic rationalism – Wikipedia, the free encyclopedia

Tennessee NSA

Posted: at 5:44 pm

The following levels of play will be instituted for the men's slow pitch program

Elite - Gold - Silver - Bronze

THE APPEAL PROCESS IS THE SAME as in the past -AND- The National Classification Committeeis still reviewing all appeals.

DEADLINE to APPEAL Upgrade is MAY 1st!See - How to AppealAPPEAL FORMS: Click button forAPPEAL FORM - EXCEL to SAVE the Appeal Form to your computer tobe able to type in the information and then email to your State Director- USE Excel Format. -OR- Use thePDF VERSION of the APPEAL FORM to PRINT & WRITE IN to Mail or Fax for a listing of Upgraded teams select Link on Left

This list may change at any time due to State Directors or Zone VP's Reclassifying the Teams. The bylaws for reclassification may change at this years convention and may affect the teams UPGRADED (moved up) for the following year.

NSA National UPGRADE Rules for2015

The entire roster of the Super World Champions for Mens GOLD - SILVER - BRONZE must ALLbe UPGRADED (moved up) in classification. Individual Players from the Super World Champions MUST play UP in Class the following year.No matter if they have 5 or more players returning. If your team WON the Super World Series and are moved UP in CLASS, ALL Individual players MUST move up, you cannot stay the same class thefollowing year.

Players from a Mens "GOLD or Mens "SILVER MOVE UP team (Mandatory or with Appeal) CAN NOT move down in classification the following year.

ALL PLAYERS on a Mens "GOLD or "SILVER Upgraded team -MANDATORY or WITH APPEAL can move up with their team at least one (1) Classification OR- if leaving the teamMUST REMAIN AT THEIR CURRENT LEVEL of CLASSIFICATION.Individual Players from a Mens Gold or Silver UPGRADED team can ONLY participate atthe SAME or HIGHERClass for the following year.Players on an UPGRADED TEAM on the Upgrade list from Men's "Gold" or "Silver" CANNOT move downin Class the following year!If your team participated in "Gold and is upgraded to "Elite next year (with or without an appeal),Individual Players from this team Can ONLY participate in the "Gold or Higher Class programs next year.

Players from a Mens "Bronze Mandatory Upgrade team must have the entire roster moved to "Silver AND must participate at the "Silver level for a minimum of one year before they can appeal to the classification committee to be down graded back to class "Bronze.

TEAMS on a MANDATORY Upgrade with NO APPEALmust move up at least one (1) classification.Note: If they have 5 or more returning players or any combination of 5 players from upgraded teams from the preceding years rosters. The coachs name should also be included on the roster.Note:If you have LESS than 5 players returning or combination of 5 upgraded players,you stillMUST APPEAL in writing to be allowed to STAY in the same classification.SeeHow to Appeal Important Notes: Players and/or teams not participating in the NSA program for one (1) or more seasons willretain the Classification they were upgraded to prior to taking an absence from theNational Softball Association.

Teams that are a mandatory UPGRADE must play in a Qualifier,STATEandeither the Super Regional or World Series in order to be eligible to appeal their classification the following year. Failure to do all of the three validations will result in the team being ineligibleto appeal their UPGRADE.Teams not qualifying for the Super Regional or World Series can appeal to the classification committee.

Players are LIMITED to dropping no more than one classification per calendar year and must beapproved by the State Director and /or Zone VP for proper team classification. (The NSA calendar year is from January 1st to December 31st). EXCEPTION: Gold & Silver players from a Move Up team (Mandatory or with Appeal) CAN NOT move down in classification. EXCEPTION: Mens Class Bronze players listed on a Mandatory Move Up team roster -ALL PLAYERS MUST move up.

The State Director and/or Zone Vice-President have the authority to move any team up or UPGRADE in Class at any time, due to the advanced play of the team in question.

How to APPEALto be DOWNGRADED-OR- to APPEAL to STAY IN SAME CLASS:DEADLINE TO APPEAL is May 1st - Appeals received after this date will automatically be denied.Teams must appeal your classification upgrade in writing or via email to your State Director with the following information: 1. Completely Fill Out the Official APPEAL FORM - include Reason you should be Downgraded and Rationaleanddocumentation to support your being Downgraded. 2. Roster of players you will have on NEXT YEARS Team. If players are coming from another team besidesthe team you are appealing for reclassification, please include what team they played for and team class. 3. STATE DIRECTOR WILL then include a letter/email with your application and forward it to the NationalReclassification Committee. ALLOW THE STATE DIRECTOR at least 10 days for review of the appeal! DO NOT WAIT A FEW DAYS BEFORE A TOURNAMENT! ANY TEAM RECEIVING AN APPROVED APPEAL will be based on this information.Additions or changes to your approved roster could result in reclassification at ANY TIME!Click button forAPPEAL FORM EXCEL to SAVE the Appeal Form to your computer tobe able to type in the information and then email to your State Director- Excel Format.-OR- Use thePDF VERSION of the APPEAL FORM to PRINT & WRITE IN to Mail or Fax

The State Director and/or Zone Vice-President have the authority to reclassify a team at any time.

Read the rest here:
Tennessee NSA

Posted in NSA | Comments Off on Tennessee NSA

Urban Dictionary: Nihilism

Posted: at 1:45 am

It's useless to define it.

It's useless to give an example...

those who see it as a self-defeating argument are people who still have something to believe in.

despite the universe being so mind-numbingly complex and consciousness itself being so much of a mystery, many people actually believe that nihilism is invalid because the 'logic' possessed by what we think of as our consciousness doesn't allow it to make sense.

a christian might argue that god must exist because there must be some infinite force in the universe. they would then argue that god is the creator of all life, and that things like logic come from god, and in fact are a part of god (as he is infinite). unfortunately, this is also self-defeating, because by using logic to prove the existance of god (and thus logic) is just as absurd as nihilism. this, in turn, leads to the logic that nothing can be known. this then continues and endless loop of logic and anti-logic, making existance seem pointless, insane, and absurd. and THAT is what nihilism really is.

Nietzsche is commonly associated with nihilism, although from what i've been able to figure out without actually studying it in school (while researching it in my spare time), he was not a nihilist himself. rather, he seems to be more of someone who defined it and contemplated the intricacies associated with it.

trent reznor, creator of nine inch nails is generally considered to be a true nihilist, which is represented by the lyrics, feeling, and sound of his music. even nothing records, a record company started by reznor, embraces this concept in its name.

person A) god must exist. finite things have to come from somewhere, and only something infinite can make something finite.

person B) that is based on so many assumptions that my brain wants to explode just thinking that someone can actually believe that the universe is that simple. just become a nihilist. it's a lot easier, and still allows you to function in society without being racist, homophobic, or sexist.

person A) okay.

person B) ph34|2.

Example 2:

person A) i sure am pissed that nine inch nails tour sold out in under 5 minutes.

person B) shrug.

A philosophy based on extreme skepticism. In it's most basic form (Before it was clouded by ideas involving politics, social rhetoric, sex, drugs, rock and roll etc.), which we can refer to as "epistemological nihilism", simply denies the possibility of knowledge of truth. Previous epistemological philosophies failed in obtaining truth because all possible vessels for obtaining truth cannot be proven truthful themselves. Empiricism fails because one must assume that their senses depict an accurate portrayal of their secular existence (or that a secular world even exists, for that matter), which fuels their observations; sensations also depend on senses to provide the observer with the source of the sensation. Rationalism fails because without a secular experience, real or imaginary, one's lack of experience prevents them from being able to reason. ie, they cannot reason without the use of empirical devices. Therefore, rationalism cannot gain one knowledge without empirical methods, which are already based on assumptions (faith) of senses; assumptions cannot lead to the knowledge of truth. Intuitionalism fails because it also has the potential to utilize empirical (and rational) devices; It allows one to alter their truth based on new experiences. This leaves room for "error" and keeps "truth" from being absolute or even certain.

Rationalist: I think, therefore I am. Person: You used speech to make that proclamation; One must use sight or hearing to interpret.

Nihilist: Nothing can be certain. Person: You can't prove that. Nihilist: You're catching on.

Nihilism is the only epistemological philosophy worth following.

--A Brief Introduction To Nihilism

"Every belief, every considering something-true," Nietzsche writes, "is necessarily false because there is simply no true world" (Will to Power notes from 1883-1888). Nihilism is the philosophy of total negation. In short, it states that all values are baseless and meaningless. Nothing in the universe can truly by known or communicated. The nihilist believes in nothing, has no loyalties and has no purpose in life. Some are left with only an impulse to destroy. Though, Friedrich Nietzsche is the philosopher most associated with nihilist, he is not a nihilist. Nietzsche was an existentialist who made nihilism infamous by helping shape and define it. He believed that the corrosive effects of nihilism would end up destroying all moral constructs, religions, and metaphysical convictions. Nietzsche believed that nihilism would be the most destructive force in history. Nihilism will attack reality itself and cause the greatest crisis humanity has ever seen. A study of several failed of civilizations by Oswald Spengler in The Decline of the West (1926) confirmed Nietzsches fears. Spengler has observed that nihilism has acted in history to undermine political, religious, and artistic traditions leading to that civilizations collapse. After Nietzsches compelling critique, nihilism has preoccupied artists, social sceptics and philosophers. The type of art usually produced from the inspiration/horror of nihilism often deals with coping with nihilism emotionally. Trent Reznor comes to mind when I think of existentialist/nihilistic music. Some of his songs like Terrible Lie or Happiness In Slavery definitely carry nihilistic overtones. Dada was a cultural/art movement which endorsed nihilistic themes. It described itself as the anti-art.

There are many types of nihilism, and I do no justice to this philosophy by attempting to summarize it in one paragraph. Existential nihilism deals with extreme pessimism and scepticism. In short, it states that life is meaningless or without purpose. For an existentialist, abandoning all illusions of meaning or worth in life is the source of ultimate freedom at the price of existential horror and despair. Jean-Paul Sartre stated: existence precedes essence. He believes that we are thrown into an absurd world with no way to know why, yet were forced to create meaning. We exist, and we attempt to figure out why afterwards. Moral nihilism states that there is no true moral code. It states that there is no such thing a right or wrong and abandons the moral constructs of any society. Once one starts the process of asking Why? - What are morals based upon? What is the meaning of it all? they come but to one end: the collapse into despair when they realize there is no real answer. From cosmic purposeless to pathological destruction nihilism is truly a terrifying un-belief.

I can really hear the nihilism in T. Reznor's music.

The belief that existence is useless and pointless, life has no meaning.

I've read so much Nietzsche, that I've adopted a nihlistic worldview!

Contrary to popular definitions, Nihilism is not synonymous with cynicism or despair. Instead, Nihilism is a worldview in which one believes only in what one's observations and experiences seem to prove true, and that which can be otherwise proven true. That said, Nihilism varies according to the nature of the individual nihilist, but there are a few key ideas which are kept by nearly all of them: 1. The beginning of the universe was, within certain parameters, a basically random event, and the same holds for all events occuring since. It follows, then, that final purpose in things is false. Life, then, is an end-in-itself. 2. There exists no absolute truth regarding the value of any deed over another, such as right vs. wrong. Value systems, ethical codes, etc. are thus of no use to the Nihilist, except if they serve his best interests, increase their quality of life, or if they simply fall in line with what behavior would come naturally. 3. From the above it follows that responsibility, obligation, and the like are also falsehoods. Nihilists are thus inclined to ignore or sneer at societal norms and conditioned mentalities. 4. The first priority of every nihilist is his own well-being, satisfaction, and survival, and every action is ultimately done in the name of these things. However, he does not consciously pursue these ends; instead, he acts upon what feels natural and makes sense to him, and these naturally result. However, the above assumes that the Nihilist is in unity with himself, and possesses an undamaged psyche. In reality, some people are self-destructive by nature, and, if they took up a Nihilistic worldview, would seem to have a death-wish as the motive behind their actions. Since self-destructive individuals are common in modern society, this is probably how Nihilism has come to be seen as another word for despair.

2. Some Nihilists may even follow traditional dogmas, if they are proven to work for the best.

A philosophy based on extreme skepticism. In it's most basic form (Before it was clouded by ideas involving politics, social rhetoric, sex, drugs, rock and roll etc.), which we can refer to as "epistemological nihilism", simply denies the possibility of knowledge of truth. Previous epistemological philosophies failed in obtaining truth because all possible vessels for obtaining truth cannot be proven truthful themselves. Empiricism fails because one must assume that their senses depict an accurate portrayal of their secular existence (or that a secular world even exists, for that matter), which fuels their observations; sensations also depend on senses to provide the observer with the source of the sensation. Rationalism fails because without a secular experience, real or imaginary, one's lack of experience prevents them from being able to reason. ie, they cannot reason without the use of empirical devices. Therefore, rationalism cannot gain one knowledge without empirical methods, which are already based on assumptions (faith) of senses; assumptions cannot lead to the knowledge of truth. Intuitionalism fails because it also has the potential to utilize empirical (and rational) devices; It allows one to alter their truth based on new experiences. This leaves room for "error" and keeps "truth" from being absolute or even certain.

Rationalist: I think, therefore I am. Person: You used speech to make that proclamation; One must use sight or hearing to interpret.

Nihilist: Nothing can be certain. Person: You can't prove that. Nihilist: You're catching on.

Nihilism is the only epistemological philosophy worth following.

See the original post here:

Urban Dictionary: Nihilism

Posted in Nihilism | Comments Off on Urban Dictionary: Nihilism

nihilism | philosophy | Britannica.com

Posted: at 1:45 am

Nihilism,(from Latin nihil, nothing), originally a philosophy of moral and epistemological skepticism that arose in 19th-century Russia during the early years of the reign of Tsar Alexander II. The term was famously used by Friedrich Nietzsche to describe the disintegration of traditional morality in Western society. In the 20th century, nihilism encompassed a variety of philosophical and aesthetic stances that, in one sense or another, denied the existence of genuine moral truths or values, rejected the possibility of knowledge or communication, and asserted the ultimate meaninglessness or purposelessness of life or of the universe.

The term is an old one, applied to certain heretics in the Middle Ages. In Russian literature, nihilism was probably first used by N.I. Nadezhdin, in an 1829 article in the Messenger of Europe, in which he applied it to Aleksandr Pushkin. Nadezhdin, as did V.V. Bervi in 1858, equated nihilism with skepticism. Mikhail Nikiforovich Katkov, a well-known conservative journalist who interpreted nihilism as synonymous with revolution, presented it as a social menace because of its negation of all moral principles.

Turgenev, Ivan SergeyevichDavid MagarshackIt was Ivan Turgenev, in his celebrated novel Fathers and Sons (1862), who popularized the term through the figure of Bazarov the nihilist. Eventually, the nihilists of the 1860s and 70s came to be regarded as disheveled, untidy, unruly, ragged men who rebelled against tradition and social order. The philosophy of nihilism then began to be associated erroneously with the regicide of Alexander II (1881) and the political terror that was employed by those active at the time in clandestine organizations opposed to absolutism.

If to the conservative elements the nihilists were the curse of the time, to the liberals such as N.G. Chernyshevsky they represented a mere transitory factor in the development of national thoughta stage in the struggle for individual freedomand a true spirit of the rebellious young generation. In his novel What Is to Be Done? (1863), Chernyshevsky endeavoured to detect positive aspects in the nihilist philosophy. Similarly, in his Memoirs, Prince Peter Kropotkin, the leading Russian anarchist, defined nihilism as the symbol of struggle against all forms of tyranny, hypocrisy, and artificiality and for individual freedom.

Fundamentally, 19th-century nihilism represented a philosophy of negation of all forms of aestheticism; it advocated utilitarianism and scientific rationalism. Classical philosophical systems were rejected entirely. Nihilism represented a crude form of positivism and materialism, a revolt against the established social order; it negated all authority exercised by the state, by the church, or by the family. It based its belief on nothing but scientific truth; science would be the solution of all social problems. All evils, nihilists believed, derived from a single sourceignorancewhich science alone would overcome.

The thinking of 19th-century nihilists was profoundly influenced by philosophers, scientists, and historians such as Ludwig Feuerbach, Charles Darwin, Henry Buckle, and Herbert Spencer. Since nihilists denied the duality of human beings as a combination of body and soul, of spiritual and material substance, they came into violent conflict with ecclesiastical authorities. Since nihilists questioned the doctrine of the divine right of kings, they came into similar conflict with secular authorities. Since they scorned all social bonds and family authority, the conflict between parents and children became equally immanent, and it is this theme that is best reflected in Turgenevs novel.

See the original post here:

nihilism | philosophy | Britannica.com

Posted in Nihilism | Comments Off on nihilism | philosophy | Britannica.com

Hedonism | Definition of Hedonism by Merriam-Webster

Posted: at 1:44 am

absurdism, activism, Adventism, alarmism, albinism, alpinism, anarchism, aneurysm, anglicism, animism, aphorism, Arabism, archaism, asterism, atavism, atheism, atomism, atticism, Bahaism, barbarism, Benthamism, biblicism, blackguardism, bolshevism, boosterism, botulism, bourbonism, Brahmanism, Briticism, Caesarism, Calvinism, can-do-ism, careerism, Castroism, cataclysm, catechism, Catharism, centralism, chauvinism, chimerism, classicism, communism, concretism, conformism, cretinism, criticism, cronyism, cynicism, dadaism, dandyism, Darwinism, defeatism, de Gaullism, despotism, die-hardism, dimorphism, Docetism, do-goodism, dogmatism, Donatism, Don Juanism, druidism, dynamism, egoism, elitism, embolism, endemism, erethism, ergotism, erotism, escapism, Essenism, etatism, eunuchism, euphemism, euphuism, exorcism, expertism, extremism, fairyism, familism, fatalism, feminism, feudalism, fideism, fogyism, foreignism, formalism, futurism, gallicism, galvanism, gangsterism, genteelism, Germanism, giantism, gigantism, globalism, gnosticism, Gongorism, Gothicism, gourmandism, gradualism, grangerism, greenbackism, Hasidism, heathenism, Hebraism, Hellenism, herbalism, hermetism, hermitism, heroism, highbrowism, Hinduism, hipsterism, hirsutism, hispanism, Hitlerism, hoodlumism, hoodooism, hucksterism, humanism, Hussitism, hybridism, hypnotism, Ibsenism, idealism, imagism, Irishism, Islamism, Jansenism, jim crowism, jingoism, journalism, John Bullism, Judaism, Junkerism, kabbalism, kaiserism, Krishnaism, Ku Kluxism, laconism, laicism, Lamaism, Lamarckism, landlordism, Latinism, legalism, Leninism, lobbyism, localism, locoism, Lollardism, luminism, lyricism, magnetism, mammonism, mannerism, Marcionism, masochism, mechanism, melanism, meliorism, Menshevism, Mendelism, mentalism, methodism, me-tooism, modernism, Mohockism, monachism, monadism, monarchism, mongolism, Montanism, moralism, Mormonism, morphinism, mullahism, mysticism, narcissism, nationalism, nativism, nepotism, neutralism, nihilism, NIMBYism, nomadism, occultism, onanism, optimism, oralism, Orangeism, organism, ostracism, pacifism, paganism, Pan-Slavism, pantheism, Parsiism, passivism, pauperism, phallicism, pianism, pietism, Platonism, pleinairism, pluralism, pointillism, populism, pragmatism, presentism, privatism, prosaism, Prussianism, puerilism, pugilism, Puseyism, Pyrrhonism, Quakerism, quietism, rabbinism, racialism, rationalism, realism, reformism, rheumatism, rigorism, robotism, Romanism, Rousseauism, rowdyism, royalism, satanism, saturnism, savagism, scapegoatism, schematism, scientism, sciolism, Scotticism, Semitism, Shakerism, Shintoism, skepticism, socialism, solecism, solipsism, Southernism, specialism, speciesism, Spartanism, Spinozism, spiritism, spoonerism, Stalinism, standpattism, stoicism, syllogism, symbolism, synchronism, syncretism, synergism, talmudism, tarantism, tectonism, tenebrism, terrorism, Teutonism, titanism, Titoism, toadyism, tokenism, Toryism, totalism, totemism, transvestism, traumatism, tribalism, tritheism, Trotskyism, ultraism, unionism, urbanism, utopism, Vaishnavism, vampirism, vandalism, vanguardism, Vedantism, veganism, verbalism, virilism, vitalism, vocalism, volcanism, voodooism, vorticism, voyeurism, vulcanism, vulgarism, Wahhabism, warlordism, welfarism, Wellerism, witticism, womanism, yahooism, Yankeeism, Yiddishism, Zionism, zombiism

See more here:

Hedonism | Definition of Hedonism by Merriam-Webster

Posted in Hedonism | Comments Off on Hedonism | Definition of Hedonism by Merriam-Webster

Rationalism vs. Empiricism (Stanford Encyclopedia of …

Posted: at 1:44 am

The dispute between rationalism and empiricism takes place within epistemology, the branch of philosophy devoted to studying the nature, sources and limits of knowledge. The defining questions of epistemology include the following.

What is the nature of propositional knowledge, knowledge that a particular proposition about the world is true?

To know a proposition, we must believe it and it must be true, but something more is required, something that distinguishes knowledge from a lucky guess. Let's call this additional element warrant. A good deal of philosophical work has been invested in trying to determine the nature of warrant.

How can we gain knowledge?

We can form true beliefs just by making lucky guesses. How to gain warranted beliefs is less clear. Moreover, to know the world, we must think about it, and it is unclear how we gain the concepts we use in thought or what assurance, if any, we have that the ways in which we divide up the world using our concepts correspond to divisions that actually exist.

What are the limits of our knowledge?

Some aspects of the world may be within the limits of our thought but beyond the limits of our knowledge; faced with competing descriptions of them, we cannot know which description is true. Some aspects of the world may even be beyond the limits of our thought, so that we cannot form intelligible descriptions of them, let alone know that a particular description is true.

The disagreement between rationalists and empiricists primarily concerns the second question, regarding the sources of our concepts and knowledge. In some instances, their disagreement on this topic leads them to give conflicting responses to the other questions as well. They may disagree over the nature of warrant or about the limits of our thought and knowledge. Our focus here will be on the competing rationalist and empiricist responses to the second question.

To be a rationalist is to adopt at least one of three claims. The Intuition/Deduction thesis concerns how we become warranted in believing propositions in a particular subject area.

Intuition is a form of rational insight. Intellectually grasping a proposition, we just see it to be true in such a way as to form a true, warranted belief in it. (As discussed in Section 2 below, the nature of this intellectual seeing needs explanation.) Deduction is a process in which we derive conclusions from intuited premises through valid arguments, ones in which the conclusion must be true if the premises are true. We intuit, for example, that the number three is prime and that it is greater than two. We then deduce from this knowledge that there is a prime number greater than two. Intuition and deduction thus provide us with knowledge a priori, which is to say knowledge gained independently of sense experience.

We can generate different versions of the Intuition/Deduction thesis by substituting different subject areas for the variable S. Some rationalists take mathematics to be knowable by intuition and deduction. Some place ethical truths in this category. Some include metaphysical claims, such as that God exists, we have free will, and our mind and body are distinct substances. The more propositions rationalists include within the range of intuition and deduction, and the more controversial the truth of those propositions or the claims to know them, the more radical their rationalism.

Rationalists also vary the strength of their view by adjusting their understanding of warrant. Some take warranted beliefs to be beyond even the slightest doubt and claim that intuition and deduction provide beliefs of this high epistemic status. Others interpret warrant more conservatively, say as belief beyond a reasonable doubt, and claim that intuition and deduction provide beliefs of that caliber. Still another dimension of rationalism depends on how its proponents understand the connection between intuition, on the one hand, and truth, on the other. Some take intuition to be infallible, claiming that whatever we intuit must be true. Others allow for the possibility of false intuited propositions.

The second thesis associated with rationalism is the Innate Knowledge thesis.

Like the Intuition/Deduction thesis, the Innate Knowledge thesis asserts the existence of knowledge gained a priori, independently of experience. The difference between them rests in the accompanying understanding of how this a priori knowledge is gained. The Intuition/Deduction thesis cites intuition and subsequent deductive reasoning. The Innate Knowledge thesis offers our rational nature. Our innate knowledge is not learned through either sense experience or intuition and deduction. It is just part of our nature. Experiences may trigger a process by which we bring this knowledge to consciousness, but the experiences do not provide us with the knowledge itself. It has in some way been with us all along. According to some rationalists, we gained the knowledge in an earlier existence. According to others, God provided us with it at creation. Still others say it is part of our nature through natural selection.

We get different versions of the Innate Knowledge thesis by substituting different subject areas for the variable S'. Once again, the more subjects included within the range of the thesis or the more controversial the claim to have knowledge in them, the more radical the form of rationalism. Stronger and weaker understandings of warrant yield stronger and weaker versions of the thesis as well.

The third important thesis of rationalism is the Innate Concept thesis.

According to the Innate Concept thesis, some of our concepts are not gained from experience. They are part of our rational nature in such a way that, while sense experiences may trigger a process by which they are brought to consciousness, experience does not provide the concepts or determine the information they contain. Some claim that the Innate Concept thesis is entailed by the Innate Knowledge Thesis; a particular instance of knowledge can only be innate if the concepts that are contained in the known proposition are also innate. This is Locke's position (1690, Book I, Chapter IV, Section 1, p. 91). Others, such as Carruthers, argue against this connection (1992, pp. 5354). The content and strength of the Innate Concept thesis varies with the concepts claimed to be innate. The more a concept seems removed from experience and the mental operations we can perform on experience the more plausibly it may be claimed to be innate. Since we do not experience perfect triangles but do experience pains, our concept of the former is a more promising candidate for being innate than our concept of the latter.

The Intuition/Deduction thesis, the Innate Knowledge thesis, and the Innate Concept thesis are essential to rationalism: to be a rationalist is to adopt at least one of them. Two other closely related theses are generally adopted by rationalists, although one can certainly be a rationalist without adopting either of them. The first is that experience cannot provide what we gain from reason.

The second is that reason is superior to experience as a source of knowledge.

How reason is superior needs explanation, and rationalists have offered different accounts. One view, generally associated with Descartes (1628, Rules II and III, pp. 14), is that what we know a priori is certain, beyond even the slightest doubt, while what we believe, or even know, on the basis of sense experience is at least somewhat uncertain. Another view, generally associated with Plato (Republic 479e-484c), locates the superiority of a priori knowledge in the objects known. What we know by reason alone, a Platonic form, say, is superior in an important metaphysical way, e.g. unchanging, eternal, perfect, a higher degree of being, to what we are aware of through sense experience.

Most forms of rationalism involve notable commitments to other philosophical positions. One is a commitment to the denial of scepticism for at least some area of knowledge. If we claim to know some truths by intuition or deduction or to have some innate knowledge, we obviously reject scepticism with regard to those truths. Rationalism in the form of the Intuition/Deduction thesis is also committed to epistemic foundationalism, the view that we know some truths without basing our belief in them on any others and that we then use this foundational knowledge to know more truths.

Empiricists endorse the following claim for some subject area.

Empiricism about a particular subject rejects the corresponding version of the Intuition/Deduction thesis and Innate Knowledge thesis. Insofar as we have knowledge in the subject, our knowledge is a posteriori, dependent upon sense experience. Empiricists also deny the implication of the corresponding Innate Concept thesis that we have innate ideas in the subject area. Sense experience is our only source of ideas. They reject the corresponding version of the Superiority of Reason thesis. Since reason alone does not give us any knowledge, it certainly does not give us superior knowledge. Empiricists generally reject the Indispensability of Reason thesis, though they need not. The Empiricism thesis does not entail that we have empirical knowledge. It entails that knowledge can only be gained, if at all, by experience. Empiricists may assert, as some do for some subjects, that the rationalists are correct to claim that experience cannot give us knowledge. The conclusion they draw from this rationalist lesson is that we do not know at all.

I have stated the basic claims of rationalism and empiricism so that each is relative to a particular subject area. Rationalism and empiricism, so relativized, need not conflict. We can be rationalists in mathematics or a particular area of mathematics and empiricists in all or some of the physical sciences. Rationalism and empiricism only conflict when formulated to cover the same subject. Then the debate, Rationalism vs. Empiricism, is joined. The fact that philosophers can be both rationalists and empiricists has implications for the classification schemes often employed in the history of philosophy, especially the one traditionally used to describe the Early Modern Period of the seventeenth and eighteenth centuries leading up to Kant. It is standard practice to group the major philosophers of this period as either rationalists or empiricists and to suggest that those under one heading share a common agenda in opposition to those under the other. Thus, Descartes, Spinoza and Leibniz are the Continental Rationalists in opposition to Locke, Berkeley and Hume, the British Empiricists. We should adopt such general classification schemes with caution. The views of the individual philosophers are more subtle and complex than the simple-minded classification suggests. (See Loeb (1981) and Kenny (1986) for important discussions of this point.) Locke rejects rationalism in the form of any version of the Innate Knowledge or Innate Concept theses, but he nonetheless adopts the Intuition/Deduction thesis with regard to our knowledge of God's existence. Descartes and Locke have remarkably similar views on the nature of our ideas, even though Descartes takes many to be innate, while Locke ties them all to experience. The rationalist/empiricist classification also encourages us to expect the philosophers on each side of the divide to have common research programs in areas beyond epistemology. Thus, Descartes, Spinoza and Leibniz are mistakenly seen as applying a reason-centered epistemology to a common metaphysical agenda, with each trying to improve on the efforts of the one before, while Locke, Berkeley and Hume are mistakenly seen as gradually rejecting those metaphysical claims, with each consciously trying to improve on the efforts of his predecessors. It is also important to note that the rationalist/empiricist distinction is not exhaustive of the possible sources of knowledge. One might claim, for example, that we can gain knowledge in a particular area by a form of Divine revelation or insight that is a product of neither reason nor sense experience. In short, when used carelessly, the labels rationalist and empiricist, as well as the slogan that is the title of this essay, Rationalism vs. Empiricism, can retard rather than advance our understanding.

Nonetheless, an important debate properly described as Rationalism vs. Empiricism is joined whenever the claims for each view are formulated to cover the same subject. What is perhaps the most interesting form of the debate occurs when we take the relevant subject to be truths about the external world, the world beyond our own minds. A full-fledged rationalist with regard to our knowledge of the external world holds that some external world truths can and must be known a priori, that some of the ideas required for that knowledge are and must be innate, and that this knowledge is superior to any that experience could ever provide. The full-fledged empiricist about our knowledge of the external world replies that, when it comes to the nature of the world beyond our own minds, experience is our sole source of information. Reason might inform us of the relations among our ideas, but those ideas themselves can only be gained, and any truths about the external reality they represent can only be known, on the basis of sense experience. This debate concerning our knowledge of the external world will generally be our main focus in what follows.

Historically, the rationalist/empiricist dispute in epistemology has extended into the area of metaphysics, where philosophers are concerned with the basic nature of reality, including the existence of God and such aspects of our nature as freewill and the relation between the mind and body. Major rationalists (e.g., Descartes 1641) have presented metaphysical theories, which they have claimed to know by reason alone. Major empiricists (e.g., Hume 173940) have rejected the theories as either speculation, beyond what we can learn from experience, or nonsensical attempts to describe aspects of the world beyond the concepts experience can provide. The debate raises the issue of metaphysics as an area of knowledge. Kant puts the driving assumption clearly:

The possibility then of metaphysics so understood, as an area of human knowledge, hinges on how we resolve the rationalist/empiricist debate. The debate also extends into ethics. Some moral objectivists (e.g., Ross 1930) take us to know some fundamental objective moral truths by intuition, while some moral skeptics, who reject such knowledge, (e.g., Mackie 1977) find the appeal to a faculty of moral intuition utterly implausible. More recently, the rationalist/empiricist debate has extended to discussions (e.g., Bealer 1999 and Alexander & Weinberg 2007) of the very nature of philosophical inquiry: to what extent are philosophical questions to be answered by appeals to reason or experience?

The Intuition/Deduction thesis claims that we can know some propositions by intuition and still more by deduction. Many empiricists (e.g., Hume 1748) have been willing to accept the thesis so long as it is restricted to propositions solely about the relations among our own concepts. We can, they agree, know by intuition that our concept of God includes our concept of omniscience. Just by examining the concepts, we can intellectually grasp that the one includes the other. The debate between rationalists and empiricists is joined when the former assert, and the latter deny, the Intuition/Deduction thesis with regard to propositions that contain substantive information about the external world. Rationalists, such as Descartes, have claimed that we can know by intuition and deduction that God exists and created the world, that our mind and body are distinct substances, and that the angles of a triangle equal two right angles, where all of these claims are truths about an external reality independent of our thought. Such substantive versions of the Intuition/Deduction thesis are our concern in this section.

One defense of the Intuition/Deduction thesis assumes that we know some substantive external world truths, adds an analysis of what knowledge requires, and concludes that our knowledge must result from intuition and deduction. Descartes claims that knowledge requires certainty and that certainty about the external world is beyond what empirical evidence can provide. We can never be sure our sensory impressions are not part of a dream or a massive, demon orchestrated, deception. Only intuition and deduction can provide the certainty needed for knowledge, and, given that we have some substantive knowledge of the external world, the Intuition/Deduction thesis is true. As Descartes tells us, all knowledge is certain and evident cognition (1628, Rule II, p. 1) and when we review all the actions of the intellect by means of which we are able to arrive at a knowledge of things with no fear of being mistaken, we recognize only two: intuition and deduction (1628, Rule III, p. 3).

This line of argument is one of the least compelling in the rationalist arsenal. First, the assumption that knowledge requires certainty comes at a heavy cost, as it rules out so much of what we commonly take ourselves to know. Second, as many contemporary rationalists accept, intuition is not always a source of certain knowledge. The possibility of a deceiver gives us a reason to doubt our intuitions as well as our empirical beliefs. For all we know, a deceiver might cause us to intuit false propositions, just as one might cause us to have perceptions of nonexistent objects. Descartes's classic way of meeting this challenge in the Meditations is to argue that we can know with certainty that no such deceiver interferes with our intuitions and deductions. They are infallible, as God guarantees their truth. The problem, known as the Cartesian Circle, is that Descartes's account of how we gain this knowledge begs the question, by attempting to deduce the conclusion that all our intuitions are true from intuited premises. Moreover, his account does not touch a remaining problem that he himself notes (1628, Rule VII, p. 7): Deductions of any appreciable length rely on our fallible memory.

A more plausible argument for the Intuition/Deduction thesis again assumes that we know some particular, external world truths, and then appeals to the nature of what we know, rather than to the nature of knowledge itself, to argue that our knowledge must result from intuition and deduction. Leibniz (1704) tells us the following.

Leibniz goes on to describe our mathematical knowledge as innate, and his argument may be directed to support the Innate Knowledge thesis rather than the Intuition/Deduction thesis. For our purposes here, we can relate it to the latter, however: We have substantive knowledge about the external world in mathematics, and what we know in that area, we know to be necessarily true. Experience cannot warrant beliefs about what is necessarily the case. Hence, experience cannot be the source of our knowledge. The best explanation of our knowledge is that we gain it by intuition and deduction. Leibniz mentions logic, metaphysics and morals as other areas in which our knowledge similarly outstrips what experience can provide. Judgments in logic and metaphysics involve forms of necessity beyond what experience can support. Judgments in morals involve a form of obligation or value that lies beyond experience, which only informs us about what is the case rather than about what ought to be.

The strength of this argument varies with its examples of purported knowledge. Insofar as we focus on controversial claims in metaphysics, e.g., that God exists, that our mind is a distinct substance from our body, the initial premise that we know the claims is less than compelling. Taken with regard to other areas, however, the argument clearly has legs. We know a great deal of mathematics, and what we know, we know to be necessarily true. None of our experiences warrants a belief in such necessity, and we do not seem to base our knowledge on any experiences. The warrant that provides us with knowledge arises from an intellectual grasp of the propositions which is clearly part of our learning. Similarly, we seem to have such moral knowledge as that, all other things being equal, it is wrong to break a promise and that pleasure is intrinsically good. No empirical lesson about how things are can warrant such knowledge of how they ought to be.

This argument for the Intuition/Deduction thesis raises additional questions which rationalists must answer. Insofar as they maintain that our knowledge of necessary truths in mathematics or elsewhere by intuition and deduction is substantive knowledge of the external world, they owe us an account of this form of necessity. Many empiricists stand ready to argue that necessity resides in the way we talk about things, not in the things we talk about (Quine 1966, p. 174). Similarly, if rationalists claim that our knowledge in morals is knowledge of an objective form of obligation, they owe us an account of how objective values are part of a world of apparently valueless facts.

Perhaps most of all, rationalist defenders of the Intuition/Deduction thesis owe us an account of what intuition is and how it provides warranted true beliefs about the external world. What is it to intuit a proposition and how does that act of intuition support a warranted belief? Their argument presents intuition and deduction as an explanation of assumed knowledge that can'tthey saybe explained by experience, but such an explanation by intuition and deduction requires that we have a clear understanding of intuition and how it supports warranted beliefs. Metaphorical characterizations of intuition as intellectual grasping or seeing are not enough, and if intuition is some form of intellectual grasping, it appears that all that is grasped is relations among our concepts, rather than facts about the external world. Moreover, any intellectual faculty, whether it be sense perception or intuition, provides us with warranted beliefs only if it is generally reliable. The reliability of sense perception stems from the causal connection between how external objects are and how we experience them. What accounts for the reliability of our intuitions regarding the external world? Is our intuition of a particular true proposition the outcome of some causal interaction between ourselves and some aspect of the world? What aspect? What is the nature of this causal interaction? That the number three is prime does not appear to cause anything, let alone our intuition that it is prime.

These issues are made all the more pressing by the classic empiricist response to the argument. The reply is generally credited to Hume and begins with a division of all true propositions into two categories.

Intuition and deduction can provide us with knowledge of necessary truths such as those found in mathematics and logic, but such knowledge is not substantive knowledge of the external world. It is only knowledge of the relations of our own ideas. If the rationalist shifts the argument so it appeals to knowledge in morals, Hume's reply is to offer an analysis of our moral concepts by which such knowledge is empirically gained knowledge of matters of fact.

If the rationalist appeals to our knowledge in metaphysics to support the argument, Hume denies that we have such knowledge.

An updated version of this general empiricist reply, with an increased emphasis on language and the nature of meaning, is given in the twentieth-century by A. J. Ayer's version of logical positivism. Adopting positivism's verification theory of meaning, Ayer assigns every cognitively meaningful sentence to one of two categories: either it is a tautology, and so true solely by virtue of the meaning of its terms and provides no substantive information about the world, or it is open to empirical verification. There is, then, no room for knowledge about the external world by intuition or deduction.

The rationalists' argument for the Intuition/Deduction thesis goes wrong at the start, according to empiricists, by assuming that we can have substantive knowledge of the external world that outstrips what experience can warrant. We cannot.

This empiricist reply faces challenges of its own. Our knowledge of mathematics seems to be about something more than our own concepts. Our knowledge of moral judgments seems to concern not just how we feel or act but how we ought to behave. The general principles that provide a basis for the empiricist view, e.g. Hume's overall account of our ideas, the Verification Principle of Meaning, are problematic in their own right. In various formulations, the Verification Principle fails its own test for having cognitive meaning. A careful analysis of Hume's Inquiry, relative to its own principles, may require us to consign large sections of it to the flames.

In all, rationalists have a strong argument for the Intuition/Deduction thesis relative to our substantive knowledge of the external world, but its success rests on how well they can answer questions about the nature and epistemic force of intuition made all the more pressing by the classic empiricist reply.

The Innate Knowledge thesis joins the Intuition/Deduction thesis in asserting that we have a priori knowledge, but it does not offer intuition and deduction as the source of that knowledge. It takes our a priori knowledge to be part of our rational nature. Experience may trigger our awareness of this knowledge, but it does not provide us with it. The knowledge is already there.

Plato presents an early version of the Innate Knowledge thesis in the Meno as the doctrine of knowledge by recollection. The doctrine is motivated in part by a paradox that arises when we attempt to explain the nature of inquiry. How do we gain knowledge of a theorem in geometry? We inquire into the matter. Yet, knowledge by inquiry seems impossible (Meno, 80d-e). We either already know the theorem at the start of our investigation or we do not. If we already have the knowledge, there is no place for inquiry. If we lack the knowledge, we don't know what we are seeking and cannot recognize it when we find it. Either way we cannot gain knowledge of the theorem by inquiry. Yet, we do know some theorems.

The doctrine of knowledge by recollection offers a solution. When we inquire into the truth of a theorem, we both do and do not already know it. We have knowledge in the form of a memory gained from our soul's knowledge of the theorem prior to its union with our body. We lack knowledge in that, in our soul's unification with the body, it has forgotten the knowledge and now needs to recollect it. In learning the theorem, we are, in effect, recalling what we already know.

Plato famously illustrates the doctrine with an exchange between Socrates and a young slave, in which Socrates guides the slave from ignorance to mathematical knowledge. The slave's experiences, in the form of Socrates' questions and illustrations, are the occasion for his recollection of what he learned previously. Plato's metaphysics provides additional support for the Innate Knowledge Thesis. Since our knowledge is of abstract, eternal Forms which clearly lie beyond our sensory experience, it is a priori.

Contemporary supporters of Plato's position are scarce. The initial paradox, which Plato describes as a trick argument (Meno, 80e), rings sophistical. The metaphysical assumptions in the solution need justification. The solution does not answer the basic question: Just how did the slave's soul learn the theorem? The Intuition/Deduction thesis offers an equally, if not more, plausible account of how the slave gains knowledge a priori. Nonetheless, Plato's position illustrates the kind of reasoning that has caused many philosophers to adopt some form of the Innate Knowledge thesis. We are confident that we know certain propositions about the external world, but there seems to be no adequate explanation of how we gained this knowledge short of saying that it is innate. Its content is beyond what we directly gain in experience, as well as what we can gain by performing mental operations on what experience provides. It does not seem to be based on an intuition or deduction. That it is innate in us appears to be the best explanation.

Noam Chomsky argues along similar lines in presenting what he describes as a rationalist conception of the nature of language (1975, p. 129). Chomsky argues that the experiences available to language learners are far too sparse to account for their knowledge of their language. To explain language acquisition, we must assume that learners have an innate knowledge of a universal grammar capturing the common deep structure of natural languages. It is important to note that Chomsky's language learners do not know particular propositions describing a universal grammar. They have a set of innate capacities or dispositions which enable and determine their language development. Chomsky gives us a theory of innate learning capacities or structures rather than a theory of innate knowledge. His view does not support the Innate Knowledge thesis as rationalists have traditionally understood it. As one commentator puts it, Chomsky's principles are innate neither in the sense that we are explicitly aware of them, nor in the sense that we have a disposition to recognize their truth as obvious under appropriate circumstances. And hence it is by no means clear that Chomsky is correct in seeing his theory as following the traditional rationalist account of the acquisition of knowledge (Cottingham 1984, p. 124).

Peter Carruthers (1992) argues that we have innate knowledge of the principles of folk-psychology. Folk-psychology is a network of common-sense generalizations that hold independently of context or culture and concern the relationships of mental states to one another, to the environment and states of the body and to behavior (1992, p. 115). It includes such beliefs as that pains tend to be caused by injury, that pains tend to prevent us from concentrating on tasks, and that perceptions are generally caused by the appropriate state of the environment. Carruthers notes the complexity of folk-psychology, along with its success in explaining our behavior and the fact that its explanations appeal to such unobservables as beliefs, desires, feelings and thoughts. He argues that the complexity, universality and depth of folk-psychological principles outstrips what experience can provide, especially to young children who by their fifth year already know a great many of them. This knowledge is also not the result of intuition or deduction; folk-psychological generalizations are not seen to be true in an act of intellectual insight. Carruthers concludes, [The problem] concerning the child's acquisition of psychological generalizations cannot be solved, unless we suppose that much of folk-psychology is already innate, triggered locally by the child's experience of itself and others, rather than learned (1992, p. 121).

Empiricists, and some rationalists, attack the Innate Knowledge thesis in two main ways. First, they offer accounts of how sense experience or intuition and deduction provide the knowledge that is claimed to be innate. Second, they directly criticize the Innate Knowledge thesis itself. The classic statement of this second line of attack is presented in Locke 1690. Locke raises the issue of just what innate knowledge is. Particular instances of knowledge are supposed to be in our minds as part of our rational make-up, but how are they in our minds? If the implication is that we all consciously have this knowledge, it is plainly false. Propositions often given as examples of innate knowledge, even such plausible candidates as the principle that the same thing cannot both be and not be, are not consciously accepted by children and those with severe cognitive limitations. If the point of calling such principles innate is not to imply that they are or have been consciously accepted by all rational beings, then it is hard to see what the point is. No proposition can be said to be in the mind, which it never yet knew, which it never yet was conscious of (1690, Book I, Chapter II, Section 5, p. 61). Proponents of innate knowledge might respond that some knowledge is innate in that we have the capacity to have it. That claim, while true, is of little interest, however. If the capacity of knowing, be the natural impression contended for, all the truths a man ever comes to know, will, by this account, be every one of them, innate; and this great point will amount to no more, but only an improper way of speaking; which whilst it pretends to assert the contrary, says nothing different from those, who deny innate principles. For nobody, I think, ever denied, that the mind was capable of knowing several truths (1690, Book I, Chapter II, Section 5, p. 61). Locke thus challenges defenders of the Innate Knowledge thesis to present an account of innate knowledge that allows their position to be both true and interesting. A narrow interpretation of innateness faces counterexamples of rational individuals who do not meet its conditions. A generous interpretation implies that all our knowledge, even that clearly provided by experience, is innate.

Defenders of innate knowledge take up Locke's challenge. Leibniz responds (1704) by appealing to an account of innateness in terms of natural potential to avoid Locke's dilemma. Consider Peter Carruthers' similar reply.

Carruthers claims that our innate knowledge is determined through evolutionary selection (p. 111). Evolution has resulted in our being determined to know certain things (e.g. principles of folk-psychology) at particular stages of our life, as part of our natural development. Experiences provide the occasion for our consciously believing the known propositions but not the basis for our knowledge of them (p. 52). Carruthers thus has a ready reply to Locke's counterexamples of children and cognitively limited persons who do not believe propositions claimed to be instances of innate knowledge. The former have not yet reached the proper stage of development; the latter are persons in whom natural development has broken down (pp. 4950).

A serious problem for the Innate Knowledge thesis remains, however. We know a proposition only if it is true, we believe it and our belief is warranted. Rationalists who assert the existence of innate knowledge are not just claiming that, as a matter of human evolution, God's design or some other factor, at a particular point in our development, certain sorts of experiences trigger our belief in particular propositions in a way that does not involve our learning them from the experiences. Their claim is even bolder: In at least some of these cases, our empirically triggered, but not empirically warranted, belief is nonetheless warranted and so known. How can these beliefs be warranted if they do not gain their warrant from the experiences that cause us to have them or from intuition and deduction?

Some rationalists think that a reliabilist account of warrant provides the answer. According to Reliabilism, beliefs are warranted if they are formed by a process that generally produces true beliefs rather than false ones. The true beliefs that constitute our innate knowledge are warranted, then, because they are formed as the result of a reliable belief-forming process. Carruthers maintains that Innate beliefs will count as known provided that the process through which they come to be innate is a reliable one (provided, that is, that the process tends to generate beliefs that are true) (1992, p. 77). He argues that natural selection results in the formation of some beliefs and is a truth-reliable process.

An appeal to Reliabilism, or a similar causal theory of warrant, may well be the best way for rationalists to develop the Innate Knowledge thesis. They have a difficult row to hoe, however. First, such accounts of warrant are themselves quite controversial. Second, rationalists must give an account of innate knowledge that maintains and explains the distinction between innate knowledge and a posteriori knowledge, and it is not clear that they will be able to do so within such an account of warrant. Suppose for the sake of argument that we have innate knowledge of some proposition, P. What makes our knowledge that P innate? To sharpen the question, what difference between our knowledge that P and a clear case of a posteriori knowledge, say our knowledge that something is red based on our current visual experience of a red table, makes the former innate and the latter not innate? In each case, we have a true, warranted belief. In each case, presumably, our belief gains its warrant from the fact that it meets a particular causal condition, e.g., it is produced by a reliable process. In each case, the causal process is one in which an experience causes us to believe the proposition at hand (that P; that something is red), for, as defenders of innate knowledge admit, our belief that P is triggered by an experience, as is our belief that something is red. The insight behind the Innate Knowledge thesis seems to be that the difference between our innate and a posteriori knowledge lies in the relation between our experience and our belief in each case. The experience that causes our belief that P does not contain the information that P, while our visual experience of a red table does contain the information that something is red. Yet, exactly what is the nature of this containment relation between our experiences, on the one hand, and what we believe, on the other, that is missing in the one case but present in the other? The nature of the experience-belief relation seems quite similar in each. The causal relation between the experience that triggers our belief that P and our belief that P is contingent, as is the fact that the belief-forming process is reliable. The same is true of our experience of a red table and our belief that something is red. The causal relation between the experience and our belief is again contingent. We might have been so constructed that the experience we describe as being appeared to redly caused us to believe, not that something is red, but that something is hot. The process that takes us from the experince to our belief is also only contingently reliable. Moreover, if our experience of a red table contains the information that something is red, then that fact, not the existence of a reliable belief-forming process between the two, should be the reason why the experience warrants our belief. By appealing to Reliablism, or some other causal theory of warrant, rationalists may obtain a way to explain how innate knowledge can be warranted. They still need to show how their explanation supports an account of the difference between innate knowledge and a posteriori knowledge.

According to the Innate Concept thesis, some of our concepts have not been gained from experience. They are instead part of our rational make-up, and experience simply triggers a process by which we consciously grasp them. The main concern motivating the rationalist should be familiar by now: the content of some concepts seems to outstrip anything we could have gained from experience. An example of this reasoning is presented by Descartes in the Meditations. Descartes classifies our ideas as adventitious, invented by us, and innate. Adventitious ideas, such as a sensation of heat, are gained directly through sense experience. Ideas invented by us, such as our idea of a hippogriff, are created by us from other ideas we possess. Innate ideas, such as our ideas of God, of extended matter, of substance and of a perfect triangle, are placed in our minds by God at creation. Consider Descartes's argument that our concept of God, as an infinitely perfect being, is innate. Our concept of God is not directly gained in experience, as particular tastes, sensations and mental images might be. Its content is beyond what we could ever construct by applying available mental operations to what experience directly provides. From experience, we can gain the concept of a being with finite amounts of various perfections, one, for example, that is finitely knowledgeable, powerful and good. We cannot however move from these empirical concepts to the concept of a being of infinite perfection. (I must not think that, just as my conceptions of rest and darkness are arrived at by negating movement and light, so my perception of the infinite is arrived at not by means of a true idea but by merely negating the finite, Third Meditation, p. 94.) Descartes supplements this argument by another. Not only is the content of our concept of God beyond what experience can provide, the concept is a prerequisite for our employment of the concept of finite perfection gained from experience. (My perception of the infinite, that is God, is in some way prior to my perception of the finite, that is myself. For how could I understand that I doubted or desiredthat is lacked somethingand that I was not wholly perfect, unless there were in me some idea of a more perfect being which enabled me to recognize my own defects by comparison, Third Meditation, p. 94).

An empiricist response to this general line of argument is given by Locke (1690, Book I, Chapter IV, Sections 125, pp. 91107). First, there is the problem of explaining what it is for someone to have an innate concept. If having an innate concept entails consciously entertaining it at present or in the past, then Descartes's position is open to obvious counterexamples. Young children and people from other cultures do not consciously entertain the concept of God and have not done so. Second, there is the objection that we have no need to appeal to innate concepts in the first place. Contrary to Descartes' argument, we can explain how experience provides all our ideas, including those the rationalists take to be innate, and with just the content that the rationalists attribute to them.

Leibniz (1704) offers a rationalist reply to the first concern. Where Locke puts forth the image of the mind as a blank tablet on which experience writes, Leibniz offers us the image of a block of marble, the veins of which determine what sculpted figures it will accept.

Leibniz's metaphor contains an insight that Locke misses. The mind plays a role in determining the nature of its contents. This point does not, however, require the adoption of the Innate Concept thesis.

Rationalists have responded to the second part of the empiricist attack on the Innate Concept thesisthe empricists' claim that the thesis is without basis, as all our ideas can be explained as derived from experienceby focusing on difficulties in the empiricists' attempts to give such an explanation. The difficulties are illustrated by Locke's account. According to Locke, experience consists in external sensation and inner reflection. All our ideas are either simple or complex, with the former being received by us passively in sensation or reflection and the latter being built by the mind from simple materials through various mental operations. Right at the start, the account of how simple ideas are gained is open to an obvious counterexample acknowledged, but then set aside, by Hume in presenting his own empiricist theory. Consider the mental image of a particular shade of blue. If Locke is right, the idea is a simple one and should be passively received by the mind through experience. Hume points out otherwise.

Even when it comes to such simple ideas as the image of a particular shade of blue, the mind is more than a blank slate on which experience writes.

Consider too our concept of a particular color, say red. Critics of Locke's account have pointed out the weaknesses in his explanation of how we gain such a concept by the mental operation of abstraction on individual cases. For one thing, it makes the incorrect assumption that various instances of a particular concept share a common feature. Carruthers puts the objection as follows.

For another thing, Locke's account of concept acquisition from particular experiences seems circular.

Consider in this regard Locke's account of how we gain our concept of causation.

We get our concept of causation from our observation that some things receive their existence from the application and operation of some other things. Yet, we cannot make this observation unless we already have the concept of causation. Locke's account of how we gain our idea of power displays a similar circularity.

We come by the idea of power though considering the possibility of changes in our ideas made by experiences and our own choices. Yet, to consider this possibilityof some things making a change in otherswe must already have a concept of power.

One way to meet at least some of these challenges to an empiricist account of the origin of our concepts is to revise our understanding of the content of our concepts so as to bring them more in line with what experience will clearly provide. Hume famously takes this approach. Beginning in a way reminiscent of Locke, he distinguishes between two forms of mental contents or perceptions, as he calls them: impressions and ideas. Impressions are the contents of our current experiences: our sensations, feelings, emotions, desires, and so on. Ideas are mental contents derived from impressions. Simple ideas are copies of impressions; complex ideas are derived from impressions by compounding, transposing, augmenting or diminishing them. Given that all our ideas are thus gained from experience, Hume offers us the following method for determining the content of any idea and thereby the meaning of any term taken to express it.

Using this test, Hume draws out one of the most important implications of the empiricists' denial of the Innate Concept thesis. If experience is indeed the source of all ideas, then our experiences also determine the content of our ideas. Our ideas of causation, of substance, of right and wrong have their content determined by the experiences that provide them. Those experiences, Hume argues, are unable to support the content that many rationalists and some empiricists, such as Locke, attribute to the corresponding ideas. Our inability to explain how some concepts, with the contents the rationalists attribute to them, are gained from experience should not lead us to adopt the Innate Concept thesis. It should lead us to accept a more limited view of the contents for those concepts, and thereby a more limited view of our ability to describe and understand the world.

Consider, for example, our idea of causation. Descartes takes it to be innate. Locke offers an apparently circular account of how it is gained from experience. Hume's empiricist account severely limits its content. Our idea of causation is derived from a feeling of expectation rooted in our experiences of the constant conjunction of similar causes and effects.

The source of our idea in experience determines its content.

Our claims, and any knowledge we may have, about causal connections in the world turn out, given the limited content of our empirically based concept of causation, to be claims and knowledge about the constant conjunction of events and our own feelings of expectation. Thus, the initial disagreement between rationalists and empiricists about the source of our ideas leads to one about their content and thereby the content of our descriptions and knowledge of the world.

Like philosophical debates generally, the rationalist/empiricist debate ultimately concerns our position in the world, in this case our position as rational inquirers. To what extent do our faculties of reason and experience support our attempts to know and understand our situation?

Read more:

Rationalism vs. Empiricism (Stanford Encyclopedia of ...

Posted in Rationalism | Comments Off on Rationalism vs. Empiricism (Stanford Encyclopedia of …