comments embedded. On Sat, Mar 14, 2020, at 5:26 PM, thompnicks...@gmail.com wrote: > Dave and Glen, > > It's great to see your two frames coming into adjustment. At the risk > of taking the discussion back to absurdity, let me try to express, in > laughably simple terms, what I hear you guys agreeing to. > > I have been taught a way of thinking about science that is western. > Like all ways of thinking it both sights me and blinds me. Nobody > knows everything; everybody knows what they know. Nobody should > presume to judge what they don't know. I don't know Eastern ways of > thinking. I have no basis on which to claim privilege for my western > ways of thinking about science. > > Now, as a person who has always delighted in attending discussions > among people who do not agree, and always fascinated by the possibility > of convergence of opinion, what do I do when Dave (or Kim, or others) > highlight the fact that there are whole ways of thinking that I just do > not know anything about? > > One way would be to shrug. AW heck, you go your way, I will go mine. I > can't do that. Shrugging is just not in my natire. I need to try to > integrate discordant ideas held by people I respect. Now, it is > possible that need is, in itself, Western. And what an eastern > philosophy would tell me is to put aside that need.
DW** Eastern ways of thinking would tell you to do a deep dive into that need. You will never, so they would say, truly understand your partial, Western, way of knowing absent the ability to integrate that way of thinking into a holistic mode of thinking.**DW Often > developmental psychologists among my acquaintances have asserted that > my quest for agreement is a kind of invasion of their mental territory, > that each person is entitled to his own individual and pristine > experience. DW** and Eastern ways would state that all "individual" and "pristine experience" is purely an illusion, but there is a Reality behind that illusion (no, not a Cartesian dualism — still maintaining an experience monism here) — a One (shared) behind the ones (individual).**DW > > Let's say you come to me and tell me that you hold in your hand an > instrument of great wisdom, a revolver. And if I will only put it to > my head, and pull the trigger, I will have knowledge and understanding > beyond anything I can now imagine. I would be reluctant to follow that > advice. Is that western? DW**No that is universally human common sense. And, as I am not in the habit of encouraging people to kill themselves, such an offer would never be extended.**DW > > Let's say, I say to you that "to speak of that of which we cannot > speak" is non-sense. DW**It is no, everyone has experienced that of which they cannot speak. You can know something and you can know about something. You can know the experience of high or low insulin levels, you can know a lot about insulin and diabetes. You can speak about the latter knowledge, you cannot speak the former. I am baking bread and just pulled the loaves out of the oven. I know when I have kneaded the dough enough to get the consistence I want in the final product but I cannot speak that knowledge. I can speak of it — employing lots of metaphors — but cannot speak it or communicate it directly**DW To say, as an occasional member of the home > congregation occasionally says, "What if there is a world out there > which is totally beyond all forms of human understanding" is non-sense. > As Wittgenstein says, the beetle divides out. Is an Eastern > philosopher going to reply, "Ah Nick, such a paradox is not non-sense > but the beginning of wisdom." DW**be careful of word games — be true to your experience monism. Suppose, at my next FriAM I say to you, you know Nick there are 'experiences' that are beyond 'understanding'. There are many ways to interpret that sentence. I could be saying something like "You will experience death. Do you understand it? Will you understand it once you experience it? The latter is tough, because in your Western way of thinking, death is the end and it is certain that "you" will no longer be extant to understand anything. ——Interesting question: will "you" actually experience death or is death a non experience because there is no experiencer? —— The Tibetan Book of the Dead is premised on the certainty that "you" will experience death, find it rather terrifying, and could use some expert guidance on how to navigate the experience. In stating that there is experience beyond understanding, I might be merely asserting that there are no words or phrases that adequately represent the totality of the experience and if 'understanding' requires linguistic, symbolic, or algorithmic expression than 'understanding' is impossible. There are other possible "meanings" in the phrase "experience beyond understanding," but for later. **DW > > Or perhaps, the eastern philosopher would say, No, No, Nick, you have > it all wrong. If you seek that sense of convergence, go for it > directly. Don't argue with dave and Glen, hug them, drink with them, > play Russian roulette. What you seek cannot be found with words! DW**You will have to play Russian Roulette by yourself, I'll not participate. I will accept the hug and a drink. I'll even share a slice of the warm bread I just made. Delicious even if I am the only one saying so. I am pretty certain the the revolver of which you speak is a euphemism for psychedelics. If so, it is a particularly bad metaphor, one that might express your fears — fears that ALL empirical evidence confirm are unfounded — than it is of the actual use/experience. [Caveat: there are some instances were the psychedelic provides a tipping point for a psychological ill effect, and overdoses can damage the physiology — but "ordinary" use of psylocibin, mescaline, DMT, and LSD cause no harm of any form.]**DW > > If what we have encountered here is the limits of discourse, why are we > talking? DW**The Limit of Discourse is, at minimum, when all possible permutations of the 600,000 words in the Oxford English Dictionary, have been exchanged and we still lack agreement/convergence. But, then we would have to consider all the other Natural Languages (maybe even those like the one found in the Voinich Manuscript), all of art and music, and body language. Metaphor adds yet another dimension that would need to be taken into consideration.**DW > > Nick > > > > Nicholas Thompson > Emeritus Professor of Ethology and Psychology > Clark University > thompnicks...@gmail.com > https://wordpress.clarku.edu/nthompson/ > > > > -----Original Message----- > From: Friam <friam-boun...@redfish.com> On Behalf Of u?l? ? > Sent: Saturday, March 14, 2020 8:28 AM > To: FriAM <friam@redfish.com> > Subject: Re: [FRIAM] science privilege — fork from acid epistemology > > > FWIW, I agree completely with your gist, if not with your pique. The > lost opportunity is implicit in the ebb and flow of collective > enterprises. Similar opportunity costs color the efforts of any large > scale enterprise. I can't blame science or scientists for their lost > opportunities because triage is necessary [†]. But there is plenty of > kinship for you out there. I saw this the other day: > > Your Mind is an Excellent Servant, but a Terrible Master - David > Foster Wallace > https://www.youtube.com/watch?v=OsAd4HGJS4o > > I'm tempted to dive into particulars on your examples (Vedic, Buddhist, > Hermetics). But my contributions would be laughable. I'll learn from > any contributions I hope others make. I've spent far too little of my > life in those domains. > > [†] Both for the individual trying to decide what to spend their life > researching and the whole (as Wolpert points out > <https://ti.arc.nasa.gov/m/pub-archive/1476h/1476%20(Wolpert).pdf>). > Most of the prejudice I encounter doesn't seem mean-spirited, though. > Even virulent scientismists seem to be victims of their own, personally > felt, opportunity costs. > > On 3/14/20 3:21 AM, Prof David West wrote: > > Glen, I really appreciate your response and insights. > > > > You are certainly correct that much, or most, of my pique is simply > > impatience. But, I am here now, with these questions, and with a limited > > window within which to be patient. Should my great grandchildren have my > > interests, Science might serve them well, but is is frustrating right now. > > > > Science is far more reflective that I generally give it credit for. Your > > examples, save one, illustrate that. The one that I object to is "assessing > > scientific literacy" which, based on limited exposure, seems to be more of > > "checking to see if you are bright enough to agree with us" than evaluating > > what it would mean to be scientifically literate. > > > > A closely related, I think, topic is the push by computer science to have > > "computational thinking" embedded in elementary and secondary education as > > "essential." Computational thinking is exactly the wrong kind of thinking > > as most of the critical things we need to think about are not algorithmic > > in nature. The scientific and computational part of the climate crisis is > > the easy part. figuring out the complex social-cultural-economic-politcal > > answers to the problem is the hard part and I doubt it is reducible to > > scientific thinking and absolutely positive it is not amenable to > > computational thinking. > > > > Maybe when Hari Seldon has his psychohistory all worked out it will be > > different. :) > > > > It may very well be possible to develop a science of philosophy, but it > > will require relinquishing what, again to me, appears to be a double > > standard. Scientists are willing to wax philosophical about quantum > > interpretations but would, 99 times out of a hundred, reject out of hand > > any discussion of the cosmological philosophy in the Vaisesika Sutras — > > despite the fact that that Schrodinger says the idea for superposition came > > from the Upanishads. > > > > George Everest (the mountain is named after him) introduced Vedic teachings > > on math and logic to George Boole, Augustus de Morgan, and Charles Babbage; > > shaping the evolution of Vector Analysis, Boolean Logic, and a whole lot of > > math behind computer science. > > > > One could make a very strong argument that most of the Science that > > emerged in England in the 1800-2000, including Newton, was derived > > from Vedic and some Buddhist philosophies. But try to get a Ph.D. in > > any science today with a dissertation proposal that incorporated > > Akasa. [The Vedas posited five elements as the constituents of the > > universe — Aristotle's four, earth, air, fire, water, plus Akasa, > > which is consciousness.] > > > > Swami Vivekananda once explained Vedic philosophical ideas about the > > relationship between energy and matter to Nicholas Tesla. Tesla tried for > > years to find the equation that Einstein came up with much later. Try to > > get a research grant for something like that. > > > > A practical question: how would one go about developing a "science" of the > > philosophy of Hermetic Alchemy and its 2500 years of philosophical > > investigation. Information, perhaps deep insights, that was tossed out the > > window simply because some pseudo-alchemists tried to con people into > > thinking that lead could be turned into gold. > > > > Of course the proposal for developing such a science would have to be at > > least eligible for grants and gaining tenure, or it is not, in a practicial > > (take note Nick) sense. > > > -- > ☣ uǝlƃ > > ============================================================ > FRIAM Applied Complexity Group listserv > Meets Fridays 9a-11:30 at cafe at St. John's College to unsubscribe > http://redfish.com/mailman/listinfo/friam_redfish.com > archives back to 2003: http://friam.471366.n2.nabble.com/ > FRIAM-COMIC http://friam-comic.blogspot.com/ by Dr. Strangelove > > > ============================================================ > FRIAM Applied Complexity Group listserv > Meets Fridays 9a-11:30 at cafe at St. John's College > to unsubscribe http://redfish.com/mailman/listinfo/friam_redfish.com > archives back to 2003: http://friam.471366.n2.nabble.com/ > FRIAM-COMIC http://friam-comic.blogspot.com/ by Dr. Strangelove > ============================================================ FRIAM Applied Complexity Group listserv Meets Fridays 9a-11:30 at cafe at St. John's College to unsubscribe http://redfish.com/mailman/listinfo/friam_redfish.com archives back to 2003: http://friam.471366.n2.nabble.com/ FRIAM-COMIC http://friam-comic.blogspot.com/ by Dr. Strangelove
