The Appearance of Abstraction

Abstraction has a quality of not being much at all--and this quality has a lure to groups of people. The lure of abstraction is ticklish and follows this equation:

One is in love. One wants to share it with others.

When abstraction is shared in language the speaker is confronted with a dilemma with it's expression because of abstraction's lack of properties and at first it seems important to be clever. This cleverness is the decorations we add like polka dots to a square. The decorations come like a fever and are excessive and contingent. They are conceived to be amusing and dazzling but only serve to mask the actual content.

Then there is a tendency to renounce decoration but to become cynical and minimal. Abstraction becomes an eulogy of the assumption that it couldn't be fully shared in language. The cynicism becomes a mocking of abstraction from the view point of some miserable afterlife. The expression of abstract concepts is to show that abstraction is not there in speech and this expression becomes polemic in any direction.

There must be a sense of ease with abstract language to recover from being a pointless romp or icon for miserable-ism. Abstraction is whole when released from expectation that abstraction is fact-statement or that it must amuse an audience. Abstraction is not a mere fountain of latent fussy thoughts but is indexed by rationality in that its reality exists weather we perceive it or not.

Is Life Worth Living?

Commentary on essay Is Life Worth Living by William James

The essay asks the titled question in a certain context. Even in his time around 1896 much philosophical ground has been ceded by the knowledge gained by science. We can no longer think like we attribute to the medieval ages. His example is how we cannot view the circularity of a heart valve as a sign from God because we know it now to be just flesh.

Because we've ceded an old world view that saw God as the highest good, and nature God's perfection in material to a frightening multiplicity of causes that don't have one observable source, we can feel a sense of nakedness and lack of necessity.

Science imposes material and empirical perspectives on life, yet it also gives a sense it's knowledge is almost complete.

I have heard more than one teacher say that all the fundamental conceptions of truth have already been found by science and that the future has only the details of the picture to fill in.

This canned perfection is also a cause for despair as it removes our position to perfection. There is a method but it is alienating and seems to work autonomously. What makes it not fully autonomous is it requires our contribution of observation and this also creates boundaries for us to know what isn't observable.

James answer to the bleakness illustrated is a way out. Like David Hume, James doesn't view perspectives necessarily given by law but something you can backtrack and find some orientation. He views science as a 'private personal appetite for evidence of a certain peculiar kind'. His way out is to see science as a creaturely endeavor and to see through grandiose claims especially when the outcome truly damages us morally and even invading our personal space typically claimed for relaxation and centers of our private world.

I refuse to believe that the room is getting cold, I leave the windows open and light no fire just as if it still were warm.

This despondency has a location and it is our house that should protect us from nature. The message is no mistake as science's method is to observe nature and define causes based on what is provided for our senses. James asks us to keep alive a perspective that appreciates what cannot be observed directly and what philosophy and religion focus on. When we orient our lives this way we do not feel uneasy in our homes.

James, William. The Will to Believe and Other Essays in Popular Philosophy Human Immortality. New York, Dover Publications, 1956.

General History for Our Thought

Many old Philosophical writings prepare princes for propper rule as king. And in these times it wasn't uncommon for someone to found a city and for people to grant authority. Another set of ancient philosophy has the perspective of the people swung by fate with no authority over nature.

Philosophy in the information age takes a different perspective. We rule by aggregation with less emphasis on who has authority. There is less emphasis on right thinking and moderation. There is oly a sense that we need to attend to our desires. Particularly the unconscious quality of desire and using pop culture as a collective memory for desire.

A single ruler does not need to dote on slips of tongue or neuroses. Since the expression is singular the history of preferences is arbitrary. The idea that a ruler should abstain from passion as a model for governance helps communicate law and allow others to adhere.

When we rule as a group like how we image an open-market works, we care less about transmitting law and avoid laws as they antagonize individual choices in a system that provides a variety of selections. We also can image this system crashing if we suddenly stop desiring going shopping and make do with basic essentials.

For a brief period, this shift was seen as an optimistic necessity until people could figure out what makes them nuts and progress as an individual without a mandate from a parental form of government. Now there the optimism is gone but there is a recognition that if we seize the gears of desire everything collapses and our culture projects our desires that haunt us. The most salient projection is the post-apocalyptic genre. We cringe but do not stop and the solutions to mounting problems appear boring while the disaster after neglect appears sultry.