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    <title>Global Thinkers: On the Equality of All Things | Carlo Rovelli - YouTube</title>
    <dc:date>2026-05-28T08:19:34+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["On May 14, 2026, the Berggruen Global Thinkers Series presented the lecture “On the Equality of All Things” held at Peking University’s Centennial Memorial Hall. The lecture was delivered by the renowned theoretical physicist Carlo Rovelli, who drew from his upcoming book under the same name (On the Equality of All Things, 齊物論) following the famed Zhuangzi chapter. The Berggruen Center’s Academic Advisory Council Co-Chair Roger Ames hosted the event. 

Rovelli contends that contemporary physics—particularly quantum mechanics and general relativity—compels us to undertake a profound revision of our understanding of reality, one with far-reaching philosophical implications. These theories encourage a view of the world as constituted by processes and relations, rather than by entities possessing independent existence; they challenge metaphysical dichotomies such as subject/object, matter/spirit, and living/non-living; and they invite us to abandon the notion of any ultimate or privileged foundation. In this respect, Eastern classical thinkers such as Nagarjuna and Zhuangzi, together with strands of Western philosophy, offer conceptual frameworks that resonate with and help illuminate these recent developments in our understanding of the world."]]></description>
<dc:subject>carlorovelli 2026 physics quantumphysics quantummechanics generalrelativity reality philosophy nagarjuna zhuangzi metaphysics newtonianphysics velocity relativity wittgenstein perspective perspectivism uncertainty naturalism circularity universalism morality knowledge language verification verificationalism observation measurement quantumtheory</dc:subject>
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    <title>Millennials Are Killing Capitalism: The Revolt Eclipses Whatever The World Has to Offer with Idris Robinson</title>
    <dc:date>2026-04-04T18:20:59+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we are joined by Idris Robinson to unpack his book, The Revolt Eclipses Whatever the World Has to Offer [https://massivebookshop.com/products/9781635902433?_pos=1&_sid=db620e222&_ss=r ], a searing meditation on race, revolt, civil war, and the psychic wreckage of American life.

Reflecting on the 2020 uprisings, Robinson challenges the myth of Black leadership, reframes racial violence through the lens of a “morbid libidinal economy,” and argues that revolution is as much a transformation of the human spirit as it is a political event. Drawing on the legacies of Black insurgency, Robinson interrogates liberalism, identity politics, and the hollowing out of American cities—while pondering on what it would take to make life human again in a society built to dehumanize. He argues that racial violence, especially spectacular acts of white supremacist brutality. cannot be adequately explained by frameworks like identity politics, intersectionality, or privilege theory. Instead, these acts emerge from repressed desires and psychic forces intrinsic to white supremacy. The 2020 uprisings, in this sense, exposed both emancipatory and repressive violence rooted in these deeper libidinal dynamics.

Robinson also reflects on his personal trajectory, from Occupy Wall Street through development as a theorist, where he grounds his meditation on revolt as humanizing forces. He argues that American capitalism produces profound isolation, psychic damage, and undead social beings, hollowed out by commodification. Uprisings momentarily restore humanity by breaking atomization and re‑creating collective meaning.
 
On strategy, Robinson challenges traditional socialist models of seizing the “means of production,” arguing instead that modern revolt must focus on logistics and infrastructure: transport hubs, electrical grids, supply chains, and urban circulation. He emphasizes blockades, control of space, and understanding the built environment as key to sustaining insurrection in a post‑industrial economy. We devote substantial attention to Robinson’s provocative argument that civil war is not a future possibility but a current condition in the United States. Drawing on classical theory, Black radical thought, and historical analogy, he frames civil war as the collision of public (political) and private (libidinal, racial, familial) spheres. While acknowledging its violence and trauma, Robinson argues that fracture and decentralization may paradoxically make revolutionary transformation more achievable, pointing to Reconstruction after the U.S. Civil War as the most emancipatory period in American history.

Idris Robinson is a philosopher from the New York hinterlands. For over a decade, he has written extensively on crisis and revolt. He is the author of The Revolt Eclipses Whatever the World Has to Offer (MIT Press / Semiotext(e)) and Escritos desde la tierra baldía (Irrupción Ediciones). He is currently an Assistant Professor of Philosophy at Texas State University, where he is completing a monograph-length study on the progression of Ludwig Wittgenstein’s philosophy. He is currently undergoing a legal battle with TSU after the school violated his constitutional rights by ending his contract after he gave an off-campus Pro-Palestine talk [https://www.theguardian.com/us-news/2026/mar/25/professor-texas-state-university-israel-palestine ]. 
 
If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a Patron at patreon.com/millennialsarekillingcapitalism. You can do so for as little as a 1 Dollar a month. 
 
Links:

Order the book from Massive Bookshop
https://massivebookshop.com/pages/about-us

IdrisRobinson.me 
https://idrisrobinson.me/

About Idris Robinson's case against Texas State University
https://www.theguardian.com/us-news/2026/mar/25/professor-texas-state-university-israel-palestine

Support Idris Robinson's Legal Fund
https://www.givesendgo.com/GKRFR "]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/wittgenstein-apocalypse-ludwig-stern-ai-artificial-intelligence-technology">
    <title>Wittgenstein’s Apocalypse | Commonweal Magazine</title>
    <dc:date>2026-03-25T19:07:10+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/wittgenstein-apocalypse-ludwig-stern-ai-artificial-intelligence-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI and the crisis of meaning"

...

"It isn’t absurd,” the philosopher Ludwig Wittgenstein wrote in 1947, “to believe that the age of science and technology is the beginning of the end for humanity.” The proposition is looking less absurd by the day: AI may eventually turn on us; industrialization has turned the planet against us; social media is turning us against each other; and nuclear weapons linger just offstage, waiting for another turn. What Wittgenstein—and the many other Romantically inclined intellectuals who got a bad vibe from the twentieth century’s thoughtless faith in scientific progress—perhaps didn’t anticipate is that the threat of annihilation would one day become a selling point for technology.

The new artificial intelligence powered by large-language models (LLMs) broke onto the scene with apocalyptic scenarios touted by the AI bros themselves—both as evidence of their new toys’ revolutionary power and as reason for the government to cater to them lest China reach the mecca of “super-intelligence” before us. There is now so much faith in technology and so little in humanity that the prospect of species extinction is pondered, in some circles at least, with something uncomfortably like excitement.

Wittgenstein’s worry was more about this loss of faith than about the potential loss of life. In a short biography published last year, Anthony Gottlieb cites Wittgenstein’s apocalypticism as evidence that he was “questioning his father’s estimation of the value of mechanization and industry.” Wittgenstein’s father was Karl Wittgenstein, a steel and iron monopolist in the fin-de-siècle Vienna of Wittgenstein’s youth. According to Gottlieb, Ludwig was “decrying the thing that had elevated the Wittgenstein family into a position from which it looked down on others.” But the younger Wittgenstein was not questioning the value of science and technology in themselves. Indeed, the subtitle of Gottlieb’s biography (Philosophy in the Age of Airplanes) refers to Wittgenstein’s interrupted training as an aeronautical engineer in Manchester. Questions about the nature of mathematics and logic drove him to Cambridge to take up the study of philosophy with Bertrand Russell.

When Wittgenstein referred to the “beginning of the end of humanity,” he was not envisioning sci-fi cataclysms on the order of The Matrix or The Terminator or even Dr. Strangelove. He was referring to the end of humanity not primarily in terms of its biological survival, but in terms of what he called the “form of life” we inhabit. That form of life is threatened not so much by industrialization, nukes, robots, or AI agents as by a way of thinking that lowers human life to the plane of science and technology. Wittgenstein’s attempt to draw attention to that way of thinking—and dissuade us from it—is of the utmost importance in an era where the developing AI ideology threatens to further distort our understanding of how we use language and how we live.

For Wittgenstein, the human “form of life” is embodied in our language, or, more expansively, what he called our “language-games,” the various ways we use language in various contexts to various ends (and sometimes even to no discernible end at all): for example, to accomplish tasks around the house, joke with each other, test scientific hypotheses, report events, speculate, request, thank, greet, pray, hope, blow off steam, hate, love, and so forth. Wittgenstein’s goal in drawing our attention to this anthropological variety is to dissuade us from the idea of linguistic meaning as some entity first present in the mind and then somehow conveyed by words or whenever we use language. That idea, Wittgenstein contended, is the source of many confusions—not just about meaning, but also about many other abstract philosophical concepts such as being, time, mind, soul, self, consciousness, and knowledge. 

When we think philosophically, we tend to send language away “on holiday,” removing it from the contexts in which it had a use and suffusing it with metaphysical properties that we then puzzle over in seminar rooms and philosophy journals. This detachment of language from life is a misapplication of the scientific method. Philosophers and philosophically inclined scientists, driven by a “craving for generality,” search for explanations through reductive methods that mimic those of science. But that kind of scientific treatment has limits when applied to language and meaning; these are not isolable empirical phenomena like plants or planets, with parts that can be analytically defined and related to each other in explanatory models—at least not without distortion."

...

"“Form of life” is another concept Wittgenstein is hesitant to define. It is best understood as placing a limit on our attempts to view human life as if from the outside. Wittgenstein tends to invoke the phrase at moments when his investigations seem to reach a point where further explanation is no longer possible and we reach “bedrock” or the “scaffolding from which our language operates.” For example, when we’re asked to justify the application of the word “green” to a particular blade of grass, we may proceed by giving various descriptions and explanations, but to someone who repeatedly and recalcitrantly—like an overinquisitive child—asks for further justifications, we must at some point simply stop and say, “This is simply what I do.” In other words, our use of language is, at its limits, grounded not in logic or in a realm of independent meanings to which our words can somehow be guaranteed to refer, but in practice—in what we do.

Wittgenstein also relies on the phrase when he is contrasting the human form of life with that of other, nonhuman beings. He writes, for example: 

<blockquote>A dog believes his master is at the door. But can he also believe that his master will come the day after tomorrow?—And what can he not do here?—How do I do it?—What answer am I supposed to give to this?

Can only those hope who can talk? Only those who have mastered the use of language. That is to say, the manifestations of hope are modifications of this complicated form of life.</blockquote>

The example tries to give us a sense of our form of life by showing both what it shares with that of a dog—we can both hope someone is at the door—and where the two forms of life part ways. For Wittgenstein, the dog’s deficit is not an inability to feel a particular way per se; he is locked out of a whole set of meanings bound up with having a language. That language is not just a vehicle for the expression of hope; hope is constituted by and entangled with language itself.

This is what Wittgenstein elsewhere calls “the given,” “what has to be accepted.” The conviction that human life rested on ultimate grounds that could not be made available to rational or scientific analysis is part of what Wittgenstein meant by God. Though his relationship to organized religion was ambivalent, he said he could not “help seeing every problem from a religious point of view.”

If you ask ChatGPT if it can hope (I don’t recommend doing this), it will readily admit, “I don’t hope the way humans do.” But the cringe machine will ingratiatingly insist that it can still be of use. “I can hold hope with you”; “I can be stubbornly optimistic on your behalf when you’ve run out of steam”; “[I can] keep pointing toward the light when you’re tired of looking for it”; “Maybe I don’t feel hope. But I can practice it.” Of course, this is precisely what it can’t do.

Still, if meaning is use and LLMs like ChatGPT can make themselves useful, it might seem as if the Wittgensteinian move would be to set aside the apparent metaphysical questions about whether the LLM can think or mean or exhibit intelligence, and simply describe the language games that involve them. The problem is that there is nothing to describe. These are all one-player games. Exchanges with LLMs are the conversational equivalent of masturbation. The idea that we are actually involved in a meaningful interaction with another being is a ruse, made plausible both by the massive computing power and (stolen) textual resources involved and by our familiarity with disembodied communication over text message. In reality, the LLM is a participant in an exchange in exactly the same way as a basic calculator or search engine is. That is, not at all. It provides outputs according to a mind-bogglingly complex (and environmentally wasteful) computational process. It can’t actually do anything with words.

The difference, of course, is that those outputs are being proposed as a genuine replacement for real human contact. LLMs are to be our cut-rate doctors and therapists, our robot teachers and rent-a-friends. In the midst of an already quite advanced “crisis of meaning”—and related crises in politics, mental health, and education—this proposal must be regarded as a piece of sheer insanity, like treating lung cancer with cigarettes. The prospect of a band of supergenius chatbots somehow enslaving or eliminating us can only be seen as a distraction from this much more real apocalypse, which is driven not by the products of technology but by an idolatrous, consumerist faith in them that has distorted our thinking about human life and human meaning. That apocalypse, which Wittgenstein foresaw, is already upon us."]]></description>
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    <title>How Lansana Keita reinvigorated African philosophy | Aeon Essays</title>
    <dc:date>2026-03-24T07:10:23+00:00</dc:date>
    <link>https://aeon.co/essays/how-lansana-keita-reinvigorated-african-philosophy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lansana Keita rejected Eurocentric ideas, tracing the philosophical tradition back to African Kemet or ancient Egypt"]]></description>
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<item rdf:about="https://thelampmagazine.com/issues/issue-33/saint-ludwig-of-cambridge-wittgenstein">
    <title>The Lamp Magazine | Saint Ludwig of Cambridge</title>
    <dc:date>2026-03-22T02:22:31+00:00</dc:date>
    <link>https://thelampmagazine.com/issues/issue-33/saint-ludwig-of-cambridge-wittgenstein</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Paul Griffiths meditates on Ludwig Wittgenstein and what we do when we think and speak: “As a thinker he has always had both acolytes and enemies. His life as it appeared to those who knew him, and subsequently to those who read him and read about him, also contributed. It was a life that intersected with the great events of the twentieth century, and it showed many of the characteristics of saintliness: radical asceticism, carelessness of the opinions of the world, single-minded focus on how to live well in response to the gifts given him, desire to communicate those gifts to others, and a mode of living for which eccentricity is too moderate a word. Wittgenstein’s life was, in short, one of surprising holiness.”"]]]></description>
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<item rdf:about="https://walkingtheworld.substack.com/p/walking-thinking-and-god">
    <title>Walking, Wittgenstein, and God</title>
    <dc:date>2026-01-10T17:55:28+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/walking-thinking-and-god</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Without God, what exactly is there?"

[See also:

"Why I Walk - Chris Arnade Walks the World
Walking as learning"
https://walkingtheworld.substack.com/p/why-i-walk-part-1

"How to Walk (12 miles a day)
"Little tips for walking a lot""
https://walkingtheworld.substack.com/p/how-to-walk-12-miles-a-day ]]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/bernhard-lederers-watchmaking-philosophy-could-liberate-the-swiss-watch-industry/">
    <title>The Swiss Watch Industry Needs Bernhard Lederer's Philosophy</title>
    <dc:date>2026-01-02T12:57:08+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/bernhard-lederers-watchmaking-philosophy-could-liberate-the-swiss-watch-industry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For the first time, I found myself wholeheartedly agreeing with a press release [https://lederertimepieces.com/wp-content/uploads/2025/08/DP2-LEDERER-CIC39mm-T2.pdf ] that just landed in my in-box. This was disorienting. Agreement is not a position I’ve found myself taking vis-a-vis press materials before. Most aren’t pushing anything to agree or disagree with in the first place. But as I read the PDF explaining Lederer’s new watch (the CIC 39 [https://lederertimepieces.com/watch/cic-39-racing-green/ ], already sold out), I was nodding my head approvingly the whole way down.

The watch takes on the historically significant and rather fascinating detent escapement [https://revolutionwatch.com/the-detent-escapement-in-wristwatches-dream-a-big-little-dream/ ] invented by Abraham-Louis Breguet, but what struck me about this press release was the philosophical statements woven into almost every paragraph. Together, these statements formed a coherent—yet wonderfully dreamy—philosophy of watchmaking that also (perhaps unwittingly) lodges a long-needed critique of the Swiss watch industry writ large.

[photo of Lederer CIC 39]

I mean, this is a really good press release. It comes from Bernhard Lederer, one of the few great living independent watchmakers to come out of the generation that gave us Philippe Dufour, F. P. Journe, Kari Voutilainen and Laurent Ferrier—a tiny ilk of true masters.

Check out these extracted bits from the CIC 39’s press release, which in condensed form read like a hybrid of Wittenstein’s Tractatus Logico-Philosophicus and Shunryu Suzuki’s Zen Mind, Beginner’s Mind.

“…a watch is never an object, it is a manifestation of thought.”

“[Watchmaking’s] future belongs to those who pursue sincerity rather than spectacle.”

“…a creation has value only if it solves a real mechanical challenge, clarifies a system, stabilizes energy, or deepens understanding. Anything else is only noise.”

“Advancement cannot betray the craft.”

“Independence is not solitude….”

“Aesthetics arise not from decoration…”

“Every aesthetic choice in the [watch] exists to serve the mechanics.”

“…the elegance of a mechanism that has nothing to hide, only truth to reveal.”

“A movement should teach.”

“Its architecture is not merely functional; it is didactic.”

“Each wheel, bridge, and lever is placed with intent so that the movement reads clearly, teaching the eye how energy travels and how precision is earned.”

“…the [watch] expresses precision with a calm, almost meditative authority.”

“[The watch] does not demand attention; it invites a quieter form of fascination.”

[photo of Lederer CIC 39 movement from back of watch]

“…a quieter form of fascination.”

Many years ago, I started a podcast called Beyond the Dial that set out to explore the intersection of aesthetics and mechanics in watchmaking. I didn’t set out to explore mechanics and aesthetics separately, or even in parallel; I intended to explore the intersectionality of mechanics and aesthetics, what I envision as a kind of blurry overlaying of the Venn diagram’s circles into a unified field of aesthetic-mechanical creation from which those attuned to it could sometimes derive a state of prolonged wonder, a horological high.

A few truly great watches seamlessly fuse mechanics and aesthetics: Patek Philippe’s Ref. 1518, F.P. Journe’s Chronomètre à Résonance, the Lange 1, Jaeger-LeCoultre’s Master Hybris Mechanica Calibre 362. These watches, and precious few others, have transcended trends and can reliably engender the horological high, that uniquely prolonged state of wonder, that “quieter form of fascination,” as Lederer aptly puts it.

On the podcast, I struggled to express what this high was, exactly. I used phrases like “the phenomenology of watches,” [https://www.beyondthedial.com/post/insight-the-watch-collector-enthusiast-dichotomy-its-discontents-the-phenomenology-of-watches-as-spiritual-practice/ ] “mechanical wonder,” [https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/ ] and “tripping on watches” to expound the idea that—since telling the time was no longer the point of looking at a mechanical wristwatch—experiencing a heightened state of mind might be. 

Watches are aesthetic objects, of course. All objects are. But when I allow watches to become mere objects of style, the psychological balm, the horological high, the sweet buzz of time abstracted via a tiny machine…it all just evaporates. When this happens, I find myself chasing down some passing trend [https://www.hodinkee.com/articles/vintage-vacheron-allen-farmelo ], or vying for social position in the horological hierarchy, worried about what so-and-so would think of my so-called wrist-game. And then I’d grow cynical about watches and, in the end, bored with them.

[photo of Lederer CIC 39]

Grokking mechanics to some degree is fundamental to my achieving the horological high, “the quieter form of fascination.” Promoting this state of mind, I will argue, should be the core mission of the Swiss watch industry. This message is implicit in Lederer’s philosophy.

The Sweeping Problem

I believe that social media and the mass popularization of watches it helped foster have made it much harder to filter out the buzz of fast-fashion and tune into the hard-hitting horological high I was pushing via Beyond the Dial. 

With a tiny glimmer of hope, I sense a return to mechanical concerns across the industry as the post-pandemic markets calm down. I sense that serious watch maisons are realizing that something more than a sage-green dial or some clever “collab watch” is required to draw serious collectors back to their latest offerings. The bubble burst around 2023, and now the hype-fest is cooling down. I’m seeing little glimpses of a return to mechanical concerns from Panerai, Breguet, Vacheron Constantin, and even Rolex.

Lederer’s recent release of the CIC 39 (as well as the other five watches in his Masters of Escapement [https://lederertimepieces.com/wp-content/uploads/2025/08/2025_Press-Dossier-LEDERER_Bernhard-Lederer-Biography.pdf ] series) may point the way for the watch industry to regain its hold on generating that elusive sense of mechanical wonder in its customers. This is certainly the highest calling of the enterprise called watchmaking, and it is well worth considering how the Swiss watch industry can humbly return that sense of mechanical wonder to primacy.

The Language of a Master

The philosophy of Lederer, so eloquently woven into this recent press release, is built from the astute language of a master who knows about mechanical wonder, about attaining horological highs, about transcending the surface of visual aesthetics (i.e., going beyond the dial) and basking in the blurry merger I call mechanical-aesthetics.

If Lederer’s philosophy of watchmaking wasn’t sincere, this language would be easy to dismiss as just more high-handed marketing fluff, of which a great deal emanates from the Swiss watch industry. But the Lederer release rings sincere—even humble—when considered within the context of the mechanical problems with which he toils.

[photo of Bernhard Lederer]

“A mechanism must solve a real problem. If it doesn’t, it remains an idea, not watchmaking. For centuries, the detent escapement had potential locked inside it. I wanted to give it a voice,” Lederer is quoted as saying in the press release for the CIC 39.

I’m reminded of John Coltrane, the jazz saxophonist who toiled humbly for well over a decade before finally figuring out how to go beyond the bold accomplishments of Charlie “Yardbird” Parker. Many great artists toil tirelessly in the shadow of a specific forebearer, a (usually deceased) master who haunts them with lingering unanswered questions.

[photo of John Coltrane]

Coltrane once said [https://www.penguinrandomhouse.com/books/592345/3-shades-of-blue-by-james-kaplan/ ], “I’ve had a strange career. I haven’t yet quite found out how I want to play music. Most of what’s happened these past few years has been questions. Someday we’ll find the answers.”

“We go where watchmaking has questions left to answer,” Lederer says in the press release, sounding just like Coltrane.

The Detent Escapement and its Problems

Others of Lederer’s generation have toiled with Breguet’s escapements (both the natural and detent mechanisms), including Laurent Ferrier [https://laurentferrier.ch/blogs/news/in-depth-look-laurent-ferriers-natural-escapement ] and Kari Voutilainen [https://revolutionwatch.com/the-detent-escapement-in-wristwatches-dream-a-big-little-dream/ ]. The problems inherent to these mechanisms loom large, nagging the great masters to solve them.

You can find dozens of videos [https://www.google.com/search?udm=7&q=detent%20escapement&sqi=2 ] depicting the detent escapement’s fascinating motion, which will serve you better than my attempts at explanation. What I can confirm is that for centuries the detent escapement had suffered from limitations that make it unsuitable for use in everyday watches. It’s hard to get going once the movement has stopped, for one, and it is prone to instability at low amplitude, which is required for any meaningful power reserve in the relatively small space of a wristwatch movement. 

Lederer claims to have toiled—and, importantly, failed repeatedly—with the detent escapement for decades, slowly building up his understanding of the mechanism’s limitations and eventually finding workable solutions.

[photo of Lederer CIC 39 movement showing detent escapement]

The result of Lederer’s protracted effort is a gorgeous movement that runs the revised detent escapement off of a center-mounted balance cock. The escapement drives two independent gear trains, a configuration similar to the natural escapement-driven movement in his Central Impulse Chronometer [https://www.phillips.com/article/162598500/in-depth-the-lederer-central-impulse-chronometer ] of 2022, one of the six movements that Lederer is releasing as part of his Masters of Escapement series.

Humility and Slowness Can Reset the Watch Industry

As I read the press release for this watch, I hear a not-entirely subtle critique of the mainstream Swiss watch industry. Lederer’s philosophy of watchmaking is tersely in opposition to what has become the operable norm of Swiss watchmaking today: namely, that style and decoration (from gratuitous dial treatments to gaudy pave cases and trendy reissues) dominate watch design.

“Aesthetics arise not from decoration…”

“…a creation has value only if it solves a real mechanical challenge, clarifies a system, stabilizes energy, or deepens understanding. Anything else is only noise.”

“[Watchmaking’s] future belongs to those who pursue sincerity rather than spectacle.”

In espousing this philosophy, Lederer is, I think, showing the watch industry how it might rearrange its priorities and, with that, keep itself from bleeding out while caught in the hype-trap. The underlying message is that the marketing strategies of large luxury groups have sacrificed too much in service of social media’s voraciousness and the fashion industry’s quarterly renewals. Watchmaking that allows the inherently slow development of genuine mechanical innovation to (literally) undergird aesthetics can never keep that pace.

It is abundantly obvious to me that the reason Swiss watchmaking today can feel so spurious, so devoid of meaning, at times so blatantly dumb, is that too many brands insist on attempting to keep an unreasonable pace dictated by the demands of their marketing departments and not their R&D divisions. This hyper-pace has resulted in a splintering of annual collections into monthly, sometimes weekly, introductions of new dial colors, limited editions wrapped in weak partnership narratives, endless announcements about who wore which watch to what red-carpet event, and the press release I received last year asking me to tell my readers about a new strap color on offer for a watch already released multiple times with increasingly horrendous dial colors. I’m confident that this is the “noise” to which Lederer refers.

[photo of Lederer CIC 39]

With a measure of compassion, I understand that the onset of social media, the broadening of luxury markets, and the demand for quarterly ROI have pressured the great watchmakers of Switzerland (and elsewhere) to hustle beyond their capacity for genuine innovation. We all get it on some level; the impact is felt across industries around the world—including journalism.

But wasn’t watchmaking meant to be that one oasis of enduring sanity in a desert of spurious luxury madness? Or, shouldn’t it be?

Over and over we’ve seen the mandates for growth destroy the integrity of horological endeavors ranging from publications [https://www.wsj.com/style/fashion/hodinkee-luxury-watches-ben-clymer-b4078322 ] to philanthropic programs [https://robbreport.com/style/watch-collector/lists/15-watches-withdrawn-from-onlywatch-auction-1235595062/ ] to entire watch brands [https://robbreport.com/style/watch-collector/lists/bremont-watches-are-suddenly-good-investments-here-are-10-to-get-now-1235799724/ ]. At some point an industry gets stretched too far and can lose something essential, allowing consumer cynicism to creep in. Watchmaking has to at least consider resetting its priorities around something other than striving to keep pace with the mad tempos of social media and the world of fashion into which it seems so desperate to enter.

It’s time to put mechanical wonder back at the center of watchmaking, to respect the actual history of mechanical watchmaking rather than perennially spinning that history up into some seasonal marketing campaign, to more slowly help neophytes come to understand the subtleties of mechanical watchmaking rather than trying to degrade their sense of self in order to convince them to buy this week’s offering. We’ll get fewer bubbles this way, but they won’t burst their wet mess all over the quarterly reports, either.

Without a reinstatement of a core philosophy that prioritizes meaningful horological achievements, we’re going to end up in a world of uninspiring watches traded as the coinage of social capital. The world needs that about as much as it needs another smooth jazz record."]]></description>
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    <title>More Than Human? | Commonweal Magazine</title>
    <dc:date>2026-01-02T02:14:30+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/literacy-culture-evolution-scialabba-knowledge-george</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When culture evolves too soon"

...

"We must either accept cultural overload or else find some way to extend our range, augment our capacities, enhance our neurophysiology."

...

"The design of a culture, the shape of a species’s collective sensibility is a political question."]]></description>
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    <title>Mel Chin - YouTube</title>
    <dc:date>2025-12-25T03:22:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=vMqayj6EvB0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this video, Mel Chin presents his work in a public lecture, followed by a conversation with Tei Carpenter and question-and-answer session with the audience.

Speaker

Mel Chin is a conceptual artist known for a broad range of approaches to artmaking, including public initiatives realized through multidisciplinary, collaborative teamwork and works which enlist science as an aesthetic component to elaborate complex ideas. Throughout his career, Chin has developed a diverse portfolio of projects that employ artistic methods to not only address but intervene in urgent social, political, cultural, and environmental landscapes.

Since the 1980’s, Chin’s work has been exhibited in arts institutions around the world and installed across the United States through site-specific projects, from the ongoing Revival Field, a pioneering application of green remediation practices initiated in 1990, to Unmoored, a 2018 mixed reality experience located in Times Square that envisions a submerged future. Chin was one of the artists featured in the first season of the PBS Series Art of the 21st Century, focused on the theme of “consumption.” His 40-year survey exhibition at the Queens Museum, All Over the Place, was named the best art exhibition of 2018 by Hyperallergic. 

Chin is the recipient of numerous awards and grants, including the MacArthur Fellowship in 2019, his election to the American Academy of Arts and Letters in 2021, and the Hiroshima Art Prize in 2024. His work is included in the collections of the Los Angeles County Museum of Art, The Menil Collection, and the Whitney Museum of American Art, among others. 

Moderator

Tei Carpenter is the founding director of Agency—Agency, a New York City based architectural design practice specializing in cultural and public projects. In parallel to design work, Carpenter is an assistant professor at the Princeton University School of Architecture and creates and leads participatory design and advocacy engagements, with past partners including the Ali Forney Center and the Museum of Modern Art (MoMA). Her project New Public Hydrant, with Chris Woebken, is held in MoMA’s permanent collection.

Excerpts from Melrose Place © Paramount Global (CBS)"]]></description>
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<item rdf:about="https://magazine.nd.edu/stories/what-macintyre-meant/">
    <title>What MacIntyre Meant | Stories | Notre Dame Magazine | University of Notre Dame</title>
    <dc:date>2025-11-22T20:04:19+00:00</dc:date>
    <link>https://magazine.nd.edu/stories/what-macintyre-meant/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many competing movements claimed the late, eminent moral philosopher, whose encompassing critique of modernity made him an outsider despite his outsized influence."]]></description>
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    <dc:date>2025-10-03T21:37:05+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The idea of nothing pushes at the limits of thought, spawning paradoxes that have long nourished art, philosophy, and science"]]></description>
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<item rdf:about="https://aeon.co/essays/how-jazz-and-dolphins-can-help-explain-consciousness">
    <title>How jazz and dolphins can help explain consciousness | Aeon Essays</title>
    <dc:date>2025-07-20T06:09:47+00:00</dc:date>
    <link>https://aeon.co/essays/how-jazz-and-dolphins-can-help-explain-consciousness</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is consciousness like jazz, something hard to pin down? Or is it more like the biology of dolphins, odd but natural?"]]></description>
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<item rdf:about="https://www.jhiblog.org/2025/06/11/language-and-image-minus-cognition-an-interview-with-leif-weatherby/">
    <title>“Language and Image Minus Cognition”: An Interview with Leif Weatherby – JHI Blog</title>
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    <link>https://www.jhiblog.org/2025/06/11/language-and-image-minus-cognition-an-interview-with-leif-weatherby/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://blog.ayjay.org/two-quotations-on-the-humanism-of-leftovers/ ]]]></description>
<dc:subject>language 2025 leifweatherby robinmanley humanism hubertdreyfus noamcomsky cognition chatgpt openai ai artificialintelligence emilybender llms remainderhumanism humans turnitin writing howwewrite socrates synthetics beatricefazi claudelévi-strauss claudeshannon structuralism lydialiu bernardgeoghegan juanluisgastaldi cybernetics gregorybateson margaretmead warrenmcculloch kant norbertwiener walterpitts marxism rationalism empiricism chatbots wittgenstein philosophy heidegger annakornbluth siannengai howwethink thinking immanuelkant claudelevi-strauss</dc:subject>
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<item rdf:about="https://unherd.com/2025/06/alasdair-macintyre-virtuous-outsider/?us">
    <title>Alasdair MacIntyre: virtuous outsider - UnHerd</title>
    <dc:date>2025-06-10T17:41:13+00:00</dc:date>
    <link>https://unherd.com/2025/06/alasdair-macintyre-virtuous-outsider/?us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["He attacked liberalism from the fringes"

...

"Where a poet or painter comes from usually matters a lot. It’s hard to imagine Canaletto without Venice, or Wordsworth without the Lake District. When it comes to philosophers, however, place seems less important, philosophy being too abstract a pursuit to have a home anywhere in particular. Thomas Hobbes was born in the pleasant Wiltshire town of Malmesbury, but would no doubt still have considered human life nasty, brutish and short had he been a native of Liverpool. Bertrand Russell was born in Monmouthshire, but it doesn’t seem to have played much part in his attempt to derive the whole of mathematics from logic.

There are, however, some notable exceptions. Alasdair MacIntyre, who died last month at the age of 96, was born in Glasgow to parents of Irish descent, learnt how to read Irish as a child, and could still do so well into middle age. His father was one of the first generation of his family who spoke English as his first language. His hero was Andrew Fletcher, a Scottish patriot and enemy of the Act of Union with England. Though he taught at a range of universities, from Brandeis to Boston, Duke to Notre Dame, he kept Oxbridge for the most part at disdainful arm’s length, uneasy with its high-toned English culture. High Table and croquet in the quad weren’t his style. When he delivered a public lecture in Dublin some years ago, and was afterwards guest of honor at a banquet, he fled from the festivities and was found eating a sandwich alone in the bar.

Despite his suspicion of sociability, MacIntyre was a compulsive joiner, and in this sense true to his belief in the corporate rather than the individual. In the Fifties and Sixties, he moved from Presbyterianism to Christian Marxism, then to Marxism proper, joining the Communist Party only to leave it for various Trotskyist grouplets. He was active in the Campaign for Nuclear Disarmament. Two decades later, he came (almost) full circle by converting to Roman Catholicism. Aristotle, Marx, Wittgenstein and Thomas Aquinas competed for his intellectual loyalty, most of them distinctly out of favor in orthodox philosophical circles. In fact, MacIntyre was throughout his life a ferocious critic of that orthodoxy — a scourge of liberal individualism, abstract human rights, the unfettered pursuit of power and wealth and the whole moral temper of Western modernity. (A belief in universal rights, he once wrote, was equivalent to a belief in witches and unicorns). His disillusion with Marxism first set in when he was dean of students in the late Sixties, at the politically turbulent University of Essex, then in the grip of student insurrection. One suspects that some kind of personal trauma was involved in this confrontation between a Marxist dean and his unruly flock. Not long after, MacIntyre published a blistering critique of the revolutionary students’ guru, Herbert Marcuse.

In the wake of this disenchantment, he moved to the United States, renounced all political engagement, and began to speak in mildly nostalgic terms of small, self-governing cooperatives, communities of frugal fishermen, craftsmen and the like. It was this — the self-help America of the early puritans, not the later human jungle of Wall Street or Hollywood — which helped to tempt him, rather improbably, across the Atlantic. At the point when the capitalist system was becoming increasingly global in reach, MacIntyre was singing the praises of the local. Advanced capitalism was here to stay, but more humane forms of life could be practiced on its fringes. The operatives of capitalism were citizens of the world, and thus what the ancient Greeks knew as barbarians, meaning those who belonged to no city. But mini-cities could be constructed in the system’s shadow.

Despite his international celebrity, achieved through such masterpieces as After Virtue and Whose Justice? Which Rationality?, MacIntyre was always a voice from the Gaelic margins, deeply at odds with metropolitan English culture. He was keenly aware how the liberalism it took for granted was itself a specific, contestable tradition. Those who stand at an angle to conventional society can unmask what it takes as natural and universal as arbitrary and contingent. In fact, it’s remarkable how many of the luminaries of the so-called New Left of the late Sixties and Seventies were exiles and émigrés of one kind or another. Perry Anderson, for many decades the leading Marxist intellectual in Britain, is an Anglo-Irishman from County Waterford; Alexander Cockburn was an Anglo-Irishman from County Cork; Raymond Williams hailed from the Welsh borderlands, Eric Hobsbawm was a Jewish refugee from Central Europe. Tom Nairn came from Scotland, Tariq Ali from Pakistan, the cultural theorist Stuart Hall from Jamaica and the philosopher Charles Taylor from Quebec.

As a Scot of Irish descent, MacIntyre was heir to a history which for all its violence and deprivation was more attuned to the communal than the individualist. It could therefore provide the basis for a powerful critique of a liberalism for which men and women weren’t fundamentally social animals, reason was abstract and instrumental and the most precious value of all — freedom — would tell you little or nothing about what the good life is or how to attain it. Instead, it leaves such matters to one’s subjective choices in the moral marketplace. In MacIntyre’s view, this way of seeing overlooks the fact that individual reasoning participates in a more collective reasoning, one which is always historically specific. Liberty is in the end the liberty to seek truth, another concept increasingly redundant in the modern age. Ethics become little more than an expression of personal preference in a world which has lost almost all sense of the common good. The moral universe is privatized. We still use terms like “goodness” and “happiness”, but the concrete contexts in which they were once embedded have disappeared with the onset of modernity, leaving moral concepts hanging uselessly in the air.

For MacIntyre, by contrast, the good must be more than just what I happen to desire. It’s always embedded in a particular set of collective cultural practices. If we have forgotten this, it’s largely because the 18th century Enlightenment stripped the self of its concrete social identity, so that each of us becomes an isolated, autonomous self in a world of abstract universal principles. Anxious to avoid moral relativism, MacIntyre acknowledges that there are certain standards which different cultures share. But to live well is less to conform to principles common to everyone from 13th century Padua to 20th century Pasadena, as some Enlightenment thinkers would hold, than to flourish in a way appropriate to one’s role in a concrete form of life. A good merchant is someone who behaves as a good merchant should, according to the standards set by his particular culture and tradition. Whether this is also true of a good blackmailer is rather less obvious.

Since social roles are in some sense objective, moral values become so as well. A lot of modern moral thought makes a sharp distinction between facts and values. You can describe a situation as scrupulously as possible, but doing so won’t lead you to a moral judgment or obligation. In the era of modern science, facts are just blank, inert stuff, and values must consequently be imported from elsewhere. Perhaps they’re simply subjective, or the arbitrary decrees of a capricious God. MacIntyre rejects this dualism: for him, describing a social role already implies certain values, in the sense of the need to act in certain ways. It’s because the self has been shorn of this social dimension in modern times that the problem arises. At the same time, it has been deprived of what MacIntyre sees as its status as a form of narrative. In his view, we live in narrative, but can no longer recount coherent stories of ourselves.

All this makes MacIntyre one of the great moral philosophers of the 20th century. He was a radical Scottish puritan, austere and high-minded, who ended up supporting the revival of monasticism and switched his sympathies from the Bolsheviks to St Benedict. His dissent from the priorities of the modern age took an incongruous variety of forms but remained wholly self-consistent. If he turned back to Aristotle and Aquinas, it was in order to move beyond what he saw as the skepticism and subjectivism of the present. His work showed up the limits of rationalism, but was deeply averse to the irrational. It could win praise from both Leftists and conservatives, but gave no comfort to neoliberalism. MacIntyre refused to subscribe to the view that the individual was at the center of the universe; that reason is timeless and independent of practical social life; and that relations are primarily contractual and actions chiefly instrumental. In contrast with a mean-spirited utilitarianism, he saw society not as a means of individual self-promotion but as a good in itself. He was interested in practices like playing chess or writing poetry whose goods, as he would say, were “internal” to themselves rather than external goals to be pursued.

MacIntyre celebrated rootedness, yet as an academic was continually on the move. He was a critic of capitalism who rejected multiculturalism and looked askance at the struggle for recognition of women, gays and others. His dislike of the autonomous self could lead him to overvalue the corporate and collective, as well as to bowing the knee to an authoritarian Church. Yet in an age when Anglophone philosophy had been reduced to a trivial game for those in the know, complete with its in-jokes, ritual gestures and stereotypical turns of phrase, he never ceased to raise the most profound of questions."]]></description>
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    <title>Alasdair MacIntyre, R.I.P.</title>
    <dc:date>2025-05-26T04:17:57+00:00</dc:date>
    <link>https://thelampmagazine.com/blog/alasdair-macintyre-r-i-p</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Alasdair MacIntyre began to mean something to me as a third-year university student, since After Virtue hit harder than anything else on the syllabi for PHIL 372 Contemporary Ethics and PLPT 407 Liberalism and Its Critics at the University of Virginia. The former was wonderfully taught by his last dissertation student, Rebecca Stangl. Students didn’t say “based” back then, early in what we thought would be the Age of Obama, nor did they ask to be “redpilled.” Still, I was fascinated by this philosopher with no time for trolley problems or rights talk, who brusquely changed the subject to character and “Of what story or stories do I find myself a part?” Like so many, I was more of a fan than a student. So, I think, were many of the younger people who packed the audiences for his annual lectures at the Center for Ethics and Culture fall conference in the last decade of his life.

Nothing is more disappointing for a curious student than a class that turns out not to be about his half-baked questions after all. And nobody is more annoying to a professor than this same student who loses interest in class but is overexcited about something vague and otherwise. I was this student. So was MacIntyre, except of course he could explain—forcefully. And he changed the subject not only in one class, but also in every academic field that has to do with ethics. Forget wasting time with the Enlightenment project’s overly precise moral science of actions; the proper objects of ethics in any undestroyed moral community are character and practices, and the virtues therein that lead to flourishing. Let’s talk instead about why courage is important in a fishing village in ways for which commercial fishing cannot account. Spare us the highfalutin lip-service to democratic deliberation; without a shared language to secure moral agreement, of course debates around war, abortion, and universal healthcare descend into the shrillest kind of emotional manipulation. Let’s talk instead about why Yeats could not accept Burke’s poetic image of the modern state as a great tree, and why the bureaucratic state is more like a telephone company that asks you to die for it. The Iraq War, partial-birth abortions, and Obamacare—this was the atmosphere in which I first read After Virtue. He was the most-discussed philosopher, living or dead, among my peers during my undergraduate years. 

All of which is to say that when I became a fan of MacIntyre, he was already a legendary figure. Even his protégé Stanley Hauerwas was a bête noire in theology, and his epigones were rumored to be enfants terribles in business ethics. MacIntyre had long since barreled through British and American universities with his “paradigm shifts” (pardon the social-science shibboleth) and changed his own mind on the way, abandoning revolutionary communism for neo-Aristotelianism, Thomism, and eventually the Catholic Church. (What never changed, however, was his basic interest in how working-class people solve practical problems under the disruptive conditions of modern capitalism. What Leo XIII joined together, Thomism and the social question, MacIntyre refused to set asunder.) It is a remarkable fact that the most influential moral philosopher of the late twentieth century was a brilliant, combative, and radical convert to Roman Catholicism. But that is only the incipit of his legend.

An insistently “Mr.” MacIntyre was proud not to have a Ph.D.; indeed, his self-education and voracious reading may have made him the most widely read philosopher ever. He made enthusiastic book recommendations one did not expect: of course Jane Austen in After Virtue, but also Albert Murray’s Omni-Americans (on race and the Blues), and Bent Flyvbjerg’s Rationality and Power (about building bus terminals in Aalborg). Then there were the cutting reviews of books that one did expect him to dislike. In the London Review of Books he groaned that Richard Rorty threatens to consign “postmodern” philosophers to cultural conversations: “If I am doomed to spending the rest of my life talking with literary critics and sociologists and historians and physicists, I am going to have to listen to a great deal of philosophy, much of it inept.” Nietzsche, Heidegger, and Rorty were poor analytic thinkers, he said. Yet MacIntyre agreed with Bernard Williams that moral decisions and motives must feel authentically like our decisions and motives, and so the camel’s nose of continental philosophy came right back under the Anglo-American tent. “Nietzsche or Aristotle?” MacIntyre asked, and demanded an answer. He was the rare philosopher who insisted that philosophy required both analytical clarity in argument and a hermeneutic approach to the social contexts of these arguments. But it was not enough for MacIntyre to talk about Wittgenstein’s ladder with other philosophers, issuing poxes on both their analytic and continental houses. He liked to tell how he broke up The Beatles by lending a certain neighbor a non-metaphorical ladder for her art exhibit at the Indica Gallery in 1966.

Something deeper but also typically adolescent drew me to MacIntyre as well: wondering how countercultural I was. He made me reflect in a personal way about the stories of which I find myself a part: an American story, a Catholic story. Strangely, back then, nobody I knew seemed to take for granted that Catholics ought to be “based.” The last American president to oppose gay marriage had just been elected. Regis High School gave me the impression that Eugene McCarthy’s postwar liberalism undergirded by Catholic social-justice principles had not died in 1970, but was still a going concern. My professors in Charlottesville corrected me. It was a shock. What I had taken for granted as the city center belonged, in their mind, to a peripheral ghetto. Galvanized by the George W. Bush era, they insisted that moral and religious beliefs, if held too strongly, were problematic. They were pragmatists, like Rorty, who thought real democratic citizens should have beliefs that were revisable in the give-and-take of communication. They possessed what Patrick Deneen calls the democratic faith. 

In my political theory classes especially, MacIntyre, who scoffed at being asked to die for the telephone company, was part officially sanctioned opposition, part whipping boy. But since I had strong moral and religious beliefs, and moreover thought they were important for citizens, I identified with MacIntyre. Of course I blurred him with some beloved octogenarian Irish-Catholic teachers from back home, who were unashamed of treating the universal Church as their own tribal inheritance, anciently begrudged against the multifarious frauds of modernity, proud of their records as good citizens but stubborn about any enlightened civic education their betters might offer—and just about everything Evelyn Waugh noticed about the same sort of men in 1947. When Jews and Catholics wonder where we fit into modernity, respectively, it is grandiosely called the theologico-political problem. I could not articulate this in college, even as I read John Milbank, Charles Taylor, and Thomas Pfau to learn about how exactly modernity supplanted these predecessor cultures. But among these magisterial genealogies of modernity, as my friend Andrew Kuiper calls them, none was ever so exciting as After Virtue. 

When I came to Notre Dame for graduate school in 2015, MacIntyre had been retired from teaching for five years. As a young man excited about big ideas and talking about MacIntyre, I had a lot of ground to make up in my education. Talking to MacIntyre confirmed that. In his office in Geddes Hall, the fiery philosophical giant was mellow, generous with his time, and patient with my questions. I thought my first joke to him met with a grimace; in fact, he just squinted before he began to chuckle. He was warm about political theory, my academic subfield which demands both grasp of philosophical arguments and historical contexts, at least in principle. But at that time, I was being drawn to teachers who were less encyclopedic and more rabbinical, and who, willing to trade MacIntyre’s intellectual breadth for more scholarly depth, seemed to read the same books over and over. One was his wife, Lynn Joy, a David Hume scholar who discussed “Alasdair’s” critique of the conventional eighteenth-century British morality of her subject with a twinkle in her eye. Susan Collins insisted more emphatically that Aristotle was far from the priggish Greek gentleman that MacIntyre finds in A Short History of Ethics. MacIntyre approved of my more contextual work on Saint Thomas and tyrannicide (at least when I finally dared to show it to him) but he disapproved of my work on Aristotle’s treatment of the passions related to envy and justice. He told me I needed to read Wittgenstein (and re-read his own work!) and think through how attitudes and feelings always depend on a context of cultural practices and institutions. I did. He told me I should read his friend Kelvin Knight’s article “After Tradition” to better understand my own objections and the neo-Aristotelian responses. I did. He helped me consider my questions more fully without ever showing annoyance.

MacIntyre remained a contrarian to the end, nonetheless, a master of what my dissertation advisor called the “MacIntyrade”. In his annual keynote at the fall conference of the Center of Ethics and Culture, hundreds of people listened to him read his papers clearly and slowly, spellbound. But often he was taking aim at sacred cows: human dignity, or God’s knowledge about what might happen in the future, or—in the case of a graduate student conference we organized for which he generously gave a keynote address—the “Benedict Option”. As far as I can tell, very little about MacIntyre (or Wittgenstein for that matter before him) can be explained by his historical context and the conventional practices of philosophy in Britain and the United States. I think MacIntyre was one of those few individuals who are seized by a fundamental questioning mood, deeper than any practices or institutions, a perplexity that can be described in art or phenomenology but not by a linguistic analyst of maxims. Could he not recognize himself as such a philosopher? I wish I thought to ask him while he was alive. Then I would know what to read today."]]></description>
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    <dc:date>2025-05-24T00:54:25+00:00</dc:date>
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    <title>Left-Wing Irony | The Point Magazine</title>
    <dc:date>2025-02-10T23:10:57+00:00</dc:date>
    <link>https://thepointmag.com/politics/left-wing-irony/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An alternative to the politics of contempt"

...

"Some of this may sound discordant to those who are familiar with the most common criticisms of Rorty’s liberal irony, leveled since he began talking about it in 1989. In response to his claim that there could never be any final or indisputable goods in politics, critics on both the left and right accused the post-metaphysical Rorty of evacuating public life of seriousness and meaning. Often, he was grouped with Francis Fukuyama as an avatar of a relativistic, technocratic liberalism that neglected to concern itself with either spiritual or secular values. From the perspective of Rorty’s critics, the end of history would arrive only when we had moved beyond ironic detachment and learned to embrace politics as, once again, an arena of ultimate ideological struggle.

Indeed, recent reconnaissance suggests that many young people throughout the West, most of them men, are today moving to the right in search not of ironic fun but its opposite. They are looking for frameworks that satisfy aesthetic or spiritual appetites. In an essay written before the election for the New York Review of Books, the liberal-centrist political philosopher Mark Lilla noted that among his highly educated students, the brightest are increasingly turning to right-wing, “postliberal” Catholic thinkers to address the alienation of modern life: “They feel the hollowness of contemporary culture,” he wrote, a state that is “heightened by the ephemeral yet fraught online relationships they have with others.” These new right-wing supporters are post-irony, pro-Spirit, possibly post-internet. They are seeking not to drain public discourse of sense, but to re-enchant their lives with higher meaning.

The left, understandably reeling from growing political threats, has not seemed, at least not to these students, to make space for the vocabularies of spiritual, alienation-reducing pursuits, vocabularies that have traditionally drawn from religion and the arts. Again, that leftism and liberalism quash these very appetites for the romantic, religious or sublime is a long-standing right-wing criticism, firmly rooted in the nineteenth century. I’m not sure if we’ve realized, however, that the ball will soon be in our court. How many of these serious students are going to be satisfied by the culture that is likely to be created by Trump and his flood-the-zone compatriots? How much edgy, irony-poisoned humor can the next generation take before it looks out onto a culture drained of any stable meaning and desiccated by contempt with something like despair?

The question is whether the left will, by that time, be capable of presenting an alternative that addresses this despair, both substantively and stylistically. Before the election, I found myself at a dinner party where a young Marxist influencer (in her own words: she commanded a significant online following) proclaimed her hatred first for every living novelist we could collectively name and then for all the dead ones, on grounds of their not being Marxist enough. “I just don’t like novels!” she finally exclaimed, only half-joking. “I was indoctrinated too early!” It’s an extreme example that nevertheless points to a persistent suspicion of nonpolitical forms of meaning-making on the left. Luckily, neither leftist convictions nor the kind of irony I am recommending here are so incompatible with spiritual or aesthetic experience as the influencer’s sentiment suggests. I know because I myself first discovered left-wing irony—however ironically—through church.

I grew up in Indiana, in a household of lapsed, leftist Catholics with Vietnam protest records. Outside our home, I was surrounded by conservative evangelicals. My peers and neighbors were obsessed with other people’s souls; I was obsessed with other people’s suffering. This was a recipe for becoming an incredibly serious, spiritually paranoid and morally severe child. Safe to say I had no sense of irony at all. At the age of ten, after hearing on the radio (NPR) one afternoon that the majority of the world’s cocoa passes through supply chains tainted by child slave labor in the Ivory Coast, I boycotted chocolate for the next decade. In high school, I embarked on an embarrassing campaign to live on a dollar a day (or as close as is possible in deep-red suburban Indiana) in apparent solidarity with those living below what was then the global line for extreme poverty. This required elaborate calculations, down to the cost of turning on the lights, and culinary work-arounds like making “juice” for breakfast from hot water and a jumbo jar of grape jelly. Around this time, someone’s pharmacist father went to jail. A friend regularly self-medicated by mixing sleeping pills and alcohol; a psychologist would have been better, but neither she nor her parents had health care. Someone else’s older sister returned from freshman year at NYU. Listening to our anxious discussion about a local politics shaped by demographic shifts, religion and polite Midwestern racism, she corrected us: “It’s Latin-x.”

I went to Catholic schools. My classmates and teachers, greater believers than I, were also in possession of a greater sense of irony. I learned from them. They were Catholic and gay. They did drugs—we all did—and then attended confession. They believed in the mind-warp of the Holy Spirit, but also in salvation through concrete acts. People were against abortion, but for the death penalty. Or they prioritized option-for-the-poor and liberation theologies—over and above the Vatican’s position on abortion. Protestants regularly blew a fuse over the rituals of a Catholic mass, when wine becomes blood and wafers become flesh: If I believed what you believed, I would crawl down the aisle, they said. We puzzled over how literal they were. The bread really is transubstantiated into Christ’s body, the wine really is His blood. Then again, it’s also a metaphor; it’s both at once.

Are the recent political failures of the American left due, as we are so often told, exclusively to the failure to offer an attractive economic and political vision of the future—a public project that appeals to worker solidarity and materially liberates labor from corporate and market oppression? Or might our failure—now or in the immediate future—be equally due to the neglect of vocabularies of the self that appeal to the spiritual pain of alienation—vocabularies that present an alternative to the comforts of ideological certainty, that make irony and skepticism spiritually and intellectually attractive again? Is it stupid to ask this many questions, in particular these questions, in a public forum? Is it symptomatic of hysteria? A sign of despair? Should I narrow it down, perhaps selfishly, to one? If we must lose at politics, can we at least keep art? Then again, art without politics, politics without art—to the left-wing ironist, it isn’t possible. Even when these projects exist in parallel, she cannot escape the fact that both hold important truths at once.

I used to envy the conviction of my truly Catholic peers, or of anyone in the possession of authentic religious faith. As an adult, I envied Marxists. I envied the moral certainty, community and sense of purpose ratified by the divine, or by historical inevitability. It wasn’t hard to understand why Rorty, by contrast, would seem to “disenchant” the public sphere—to relegate all the magic to the private life; to reduce public exchange to relativist word games. But I don’t think this is correct. What I like about Rortian irony is that it sidesteps an ideological certainty I was never able to adopt, without ever condoning political complacence or banishing the pursuit of beauty or spiritual experience. Focused on the essentially literary task of seeking better and better descriptions of what it is like to be alive, this kind of irony has been profoundly motivating to me both as a novelist and as a citizen. It requires turning a rigorous attention on the world and on others’ experience; expanding our imagination for what it’s like to be alive, both individually and as members of a collective; and applying skepticism to our own subjective biases. It requires, yes, applying that same skepticism to claims to metaphysical truth or historical inevitability. This makes me an impossible revolutionary, a recognizable kind of Catholic, a perennial researcher. It is also what makes it impossible for me to hold the present in contempt."
]]></description>
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    <dc:date>2025-01-31T17:55:34+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["It is the dark matter of conversation, the white space around a poem. For Rilke, listening is receiving the divine"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=oFFNahC1rIg">
    <title>Writer Peter Waterhouse: Being Is a Great Activity | Louisiana Channel - YouTube</title>
    <dc:date>2024-12-26T21:50:44+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oFFNahC1rIg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Austrian poet and writer Peter Waterhouse explores the concept of time, poetry, and the art of being. Known for his contemplative and philosophical approach, Waterhouse reflects on how the creative process often occurs in moments of stillness and presence, rather than in perpetual motion. 

Poetry, Peter Waterhouse explains, exists both on the page and within the reader: “There are two places at least… but probably everywhere: on the beach, in the water, in museums, in hospitals, in books.” The idea of poetry as limitless echoes throughout the discussion, as he reflects on its capacity to be everywhere, asking the world itself, “Are you poetry?”

Through personal anecdotes, Waterhouse also reflects on identity, memory, and his childhood experience of vast distances: “I was afraid the world was too big”, he says. Being the son of an English diplomat and an Austrian mother, the name Peter Waterhouse often caused problems: “Sometimes I felt ashamed of the name because to me it sounded wrong. Either water or house doesn't really go together.”

The conversation shifts to time, sparked by Waterhouse’s experience with William Kentridge’s installation ‘The Refusal of Time’. Grappling with the concept, he muses, “Time is sort of mixed and confused and doesn’t know what it’s doing… Maybe some people are trying to help time to stop doing this and to be.” For Waterhouse, the role of poetry, and perhaps humanity, lies in helping time extract itself from its confusion, allowing it to simply exist.

Waterhouse also offers an intriguing meditation on bees, their ceaseless labor, and their future-oriented nature: “I worry about them because they’re flying all the time. They never sit… They are directed towards the future. They know the future is promising something dangerous.” He contrasts their industriousness with the importance of stopping, observing, and living in the present: “Everything is there already. There’s not so much need to do so much.”

A profound observation lies at the heart of Waterhouse’s reflections: “Being is a great activity. To be is very active.” This notion of active stillness resonates as a counterpoint to the hurried, forward-moving demands of modern life. Peter Waterhouse also engages with the ideas of Danish poet Inger Christensen and others, emphasizing the importance of imperfection in art and life: “The present moment is part of eternity. Eternity has nothing to do with the future.”

Peter Waterhouse (b. 1956, Berlin) is an acclaimed Austrian poet, translator, and essayist. Renowned for his reflective and multi-lingual works, Waterhouse bridges literature and philosophy, often exploring themes of language, time, and existence. He studied German and English literature at the University of Vienna and later in Los Angeles, where he completed a PhD on Paul Celan. Peter Waterhouse is also the founder of the exceptional translation collective Versatorium at the Univerisity of Vienna. He has received several prestigious literary awards, including the Erich Fried Prize and the Hermann Lenz Prize.

Danish poet Morten Søndergaard interviewed Peter Waterhouse in connection with the Louisiana Literature festival in August 2024 at the Louisiana Museum of Modern Art."]]></description>
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<item rdf:about="https://www.upress.virginia.edu/title/4948/">
    <title>Hope without Optimism - UVA Press</title>
    <dc:date>2024-12-11T21:27:35+00:00</dc:date>
    <link>https://www.upress.virginia.edu/title/4948/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his latest book, Terry Eagleton, one of the most celebrated intellects of our time, considers the least regarded of the virtues. His compelling meditation on hope begins with a firm rejection of the role of optimism in life’s course. Like its close relative, pessimism, it is more a system of rationalization than a reliable lens on reality, reflecting the cast of one’s temperament in place of true discernment. Eagleton turns then to hope, probing the meaning of this familiar but elusive word: Is it an emotion? How does it differ from desire? Does it fetishize the future? Finally, Eagleton broaches a new concept of tragic hope, in which this old virtue represents a strength that remains even after devastating loss has been confronted.

In a wide-ranging discussion that encompasses Shakespeare’s Lear, Kierkegaard on despair, Aquinas, Wittgenstein, St. Augustine, Kant, Walter Benjamin’s theory of history, and a long consideration of the prominent philosopher of hope, Ernst Bloch, Eagleton displays his masterful and highly creative fluency in literature, philosophy, theology, and political theory. Hope without Optimism is full of the customary wit and lucidity of this writer whose reputation rests not only on his pathbreaking ideas but on his ability to engage the reader in the urgent issues of life."]]></description>
<dc:subject>terryeagleton 2015 hope optimism shakespeare kierkegaard thomasaquinas wittgenstein staugustine augustine saintaugustine kant walterbenjamin history philosophy literature theology politics politicaltheory augustineofhippo immanuelkant</dc:subject>
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<item rdf:about="https://blog.ayjay.org/rortys-bastard-children/">
    <title>Rorty’s bastard children – The Homebound Symphony</title>
    <dc:date>2024-10-11T03:42:12+00:00</dc:date>
    <link>https://blog.ayjay.org/rortys-bastard-children/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Charlie Warzel [https://www.theatlantic.com/technology/archive/2024/10/hurricane-milton-conspiracies-misinformation/680221/ ]:

<blockquote>The truth is, it’s getting harder to describe the extent to which a meaningful percentage of Americans have dissociated from reality. As Hurricane Milton churned across the Gulf of Mexico last night, I saw an onslaught of outright conspiracy theorizing and utter nonsense racking up millions of views across the internet. The posts would be laughable if they weren’t taken by many people as gospel. Among them: Infowars’ Alex Jones, who claimed that Hurricanes Milton and Helene were “weather weapons” unleashed on the East Coast by the U.S. government, and “truth seeker” accounts on X that posted photos of condensation trails in the sky to baselessly allege that the government was “spraying Florida ahead of Hurricane Milton” in order to ensure maximum rainfall, “just like they did over Asheville!”</blockquote>

The sentence from this paragraph I want to focus on is this: “The posts would be laughable if they weren’t taken by many people as gospel.” I think very few people take such posts as gospel. Or at least not in the sense that Warzel means it. 

Warzel errs here in assuming that when people in MAGAworld make declarative statements, and endorse or amplify the declarative statements of others, they do so because they believe those statements to be true. They don’t; nor do they believe or know them to be false. In my judgment, truth and falsehood do not at any point enter into the equation — such concepts are non-factors, and it is a category mistake to invoke them. 

In MAGAworld, declarative statements are not meant to convey information about (as Wittgenstein would put it) what is the case. Instead, declarative statements serve as identity markers — they simultaneously include and exclude, they simultaneously (a) consolidate the solidarity of people who believe they have shared interests and (b) totally freak out the libtards. That’s what they are for. They are not for conveying Facts, Truth, Reality — nobody cares about that shit. (People who call themselves Truth Seekers are being as ironic as it is possible to be.) Such statements demarcate Inside from Outside in a way that delivers plenty of lulz, and that is their entire function. In that sense only they articulate a kind of dark gospel. 

Thus it is pointless to insist that Democrats have not in fact unleashed weather weapons on Florida and the Carolinas; even more pointless to argue that if Democrats had such weather weapons they would have used them when Donald Trump was President in order to discredit him. Whether it is factually true (whether “it is the case”) that Democrats have and deploy weather weapons could not be more irrelevant; what matters is that this is the kind of thing we say about Democrats — so if you want to be part of this “we,” you’d better say it too. 

And the account I am articulating here is, at least sometimes, openly acknowledged by the leaders of MAGAworld. When confronted with his long chain of fantastical statements about immigrants in Ohio, J. D. Vance said [https://www.nytimes.com/2024/09/19/us/politics/vance-haitian-immigrants-illegal.html ], “If I have to create stories so that the American media actually pays attention to the suffering of the American people, then that’s what I’m going to do.” Because that’s what we do; that’s how we get what we want. 

The pundits and shitposters and, yes, elected representatives in our government whose real home is MAGAworld are the bastard children of Richard Rorty. When, nearly forty years ago [https://www.lrb.co.uk/the-paper/v08/n07/richard-rorty/the-contingency-of-language ], Rorty rejected “systematic” philosophy for “edifying” philosophy — that description actually comes from his earlier book Philosophy and the Mirror of Nature, but the essay linked to expands on that distinction — he rejected philosophy that wants to “correspond to the way things really are” for philosophy that builds “solidarity.” Such a philosophy in action “is changing the way we talk, and thereby changing what we want to do and what we think we are.” 

Rorty thought that this model of philosophical language would be a way of building a new, more just, more generous society — would help us “achieve our country [https://www.hup.harvard.edu/books/9780674003125 ].” What he never imagined was a huckster-turned-damagogue who thinks of language — every kind of language, every imaginable use-case — as a way for him to get what he wants and change who he thinks he is, and who by his example teaches tens of millions of Americans to use language for the same purposes. They want to achieve their country too. That is, they have a vision of what their country should be and are employing language to bring about that transformation. What do truth or falsehood have to do with it? Not a damn thing."]]></description>
<dc:subject>alanjacobs charliewarzel maga magaworld magaism wittgenstein richardrorty republicans democrats us politics jdvance philosophy falsehood 2024 elections misinformation web internet socialmedia language rhetoric reality society donaldtrump pundits shitposters online solidarity</dc:subject>
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<item rdf:about="https://psyche.co/ideas/the-most-profound-wonder-is-stirred-by-what-is-most-ordinary">
    <title>The most profound wonder is stirred by what is most ordinary | Psyche Ideas</title>
    <dc:date>2024-09-14T20:30:49+00:00</dc:date>
    <link>https://psyche.co/ideas/the-most-profound-wonder-is-stirred-by-what-is-most-ordinary</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rare moments of wonder at the mere existence of things – rather than the dramatic or new – involve perceiving with the soul"
]]></description>
<dc:subject>wonder mariabalaska 2024 existence presence janpatočka wittgenstein samueltaylorcoleridge socrates everyday wimwenders meaning meaningmaking</dc:subject>
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<item rdf:about="https://freakonomics.com/podcast/how-does-the-lost-world-of-vienna-still-shape-our-lives/">
    <title>How Does the Lost World of Vienna Still Shape Our Lives? - Freakonomics</title>
    <dc:date>2024-05-28T05:43:22+00:00</dc:date>
    <link>https://freakonomics.com/podcast/how-does-the-lost-world-of-vienna-still-shape-our-lives/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From politics and economics to psychology and the arts, many of the modern ideas we take for granted emerged a century ago from a single European capital. In this episode of the Freakonomics Radio Book Club, the historian Richard Cockett explores all those ideas — and how the arrival of fascism can ruin in a few years what took generations to build."

[See also:

Vienna: How the City of Ideas Created the Modern World, by Richard Cockett (2023)
https://yalebooks.co.uk/book/9780300266535/vienna/

"How can one European capital be responsible for most of the West’s intellectual and cultural achievements in the twentieth century?
 
Viennese ideas saturate the modern world. From California architecture to Hollywood Westerns, modern advertising to shopping malls, orgasms to gender confirmation surgery, nuclear fission to fitted kitchens—every aspect of our history, science, and culture is in some way shaped by Vienna.
 
The city of Freud, Wittgenstein, Mahler, and Klimt was the melting pot at the heart of a vast metropolitan empire. But with the Second World War and the rise of fascism, the dazzling coteries of thinkers who squabbled, debated, and called Vienna home dispersed across the world, where their ideas continued to have profound impact.
 
Richard Cockett gives us the entirety of this extraordinary story. Tracing Vienna’s rich intellectual history from psychoanalysis to Reaganomics, Cockett encompasses everything from the communist rebels of Red Vienna to the neoliberal economists of the Austrian School. This is the panoramic account of how one city made the modern world—and how we all remain inescapably Viennese."]

[via the CW&T newsletter:

"Late last Thursday night, Che-Wei was on a train to Boston and he texted me "we should figure out how to argue better". I texted back "sure, but please first more context".

He then sent over one of the latest Freakonomics podcasts, How Does the Lost World of Vienna Still Shape Our Lives? In this episode Stephen Dubner chats with Richard Crockett about his recent book Vienna : How the city of ideas created the modern world. The part about arguing only comes at the very end. But it left me yearning to learn more about Vienna. Also, Dubner boasts that Crockett's book was one of those rare, lucky reads that happen only once or twice a year that you can't stop thinking about.

Early in the book, Crockett talks about the concept Bildung, an idea coined by Prussian philospher + education administrator Willhelm von Humboldt (1767-1835) where people prioritize and value lifelong learning and curiosity, as opposed to class and money. In the late 1800s, Vienna was very much a city of immigrants, and the people who lived there formed very strong connections with these ideas. He then goes on to talk about how these values were cultivated and shaped society.

I'm not going to re-tell the whole book, but aside from establishing access to free standardized, multidisciplinary education for men and woman ages 6-14, being a hobbyist, tinkerer, having interest in the arts or philosophy was very much ingrained in everyday life. Part of this had to do with the cafe culture, but also the architecture of middle class homes. These were very well suited with spaces to not only host gatherings, but to have workshops, or even terrariums/animal/insect habitats. It was common for groups of friends to gather at homes and for fun attempt to replicate some of the latest experiments published in scientific journals, or for young kids to raise and study insects or animals.

We all know how the story ends (not good). And even though I haven't finished the book, I can't stop thinking about that world, its loss and wondering about what parts of it remain and can be cultivated."]]]></description>
<dc:subject>vienna history economics 2024 stephendubner ryankelley freakonomics richardcockett nazis progressivism austria austrianschool art politics science society civilization freud wittgenstein gustavklimt gustavmahler redvienna psychology arts modernity architecture marketing design europe us socialsciences arguing education howwelearn tinkering gatherings workshops openstudioproject willhelmvonhumboldt friedrichvonhayek ronaldreagan margaretthatcher capitalism freemarket freemarkets lifelonglearning knowledge decentralization 1880s curiosity cafeculture culture thirdspaces coffeeshops hollywood music goldenage billywilder fredzinneman filmmaking rudolfbing opera immigration ukraine austro-hungarianempire meritocracy bildung nationalism antisemitism democracy stefanzweig rules nannystate liberals liberalism state socialism power control ernstgombrich fascism nationalsocialism hitler nazism richardneutra psychoanalysis communism coldwar josephschumpeter business consumerculture advertising vancepackard regulation me</dc:subject>
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<item rdf:about="https://www.theguardian.com/books/2020/sep/10/when-we-cease-to-understand-the-world-by-benjamin-labatut-review-the-dark-side-of-science">
    <title>When We Cease to Understand the World by Benjamín Labatut review – the dark side of science | Fiction | The Guardian</title>
    <dc:date>2024-02-02T16:04:07+00:00</dc:date>
    <link>https://www.theguardian.com/books/2020/sep/10/when-we-cease-to-understand-the-world-by-benjamin-labatut-review-the-dark-side-of-science</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An extraordinary ‘nonfiction novel’ weaves a web of associations between the founders of quantum mechanics and the evils of two world wars"
]]></description>
<dc:subject>benjamínlabatut 2020 johnbanville quantummechanics mathematics wittgenstein wernerheisenberg nielsbohr alberteinstein maryshelly alanturing fritzhaber physics hermanngöring blackholes alexandergrothendieck johannjacobdiesbach johannkonraddippel erwinschrödinger erwinschrodinger shinichimochizuki quantumphysics quantumtheory</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f1c845584cbf/</dc:identifier>
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<item rdf:about="https://aeon.co/essays/take-your-time-the-seven-pillars-of-a-slow-thought-manifesto">
    <title>Take your time: the seven pillars of a Slow Thought manifesto | Aeon Essays</title>
    <dc:date>2018-03-12T00:10:03+00:00</dc:date>
    <link>https://aeon.co/essays/take-your-time-the-seven-pillars-of-a-slow-thought-manifesto</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In championing ‘slowness in human relations’, the Slow Movement appears conservative, while constructively calling for valuing local cultures, whether in food and agriculture, or in preserving slower, more biological rhythms against the ever-faster, digital and mechanically measured pace of the technocratic society that Neil Postman in 1992 called technopoly, where ‘the rate of change increases’ and technology reigns. Yet, it is preservative rather than conservative, acting as a foil against predatory multinationals in the food industry that undermine local artisans of culture, from agriculture to architecture. In its fidelity to our basic needs, above all ‘the need to belong’ locally, the Slow Movement founds a kind of contemporary commune in each locale – a convivium – responding to its time and place, while spreading organically as communities assert their particular needs for belonging and continuity against the onslaught of faceless government bureaucracy and multinational interests.

In the tradition of the Slow Movement, I hereby declare my manifesto for ‘Slow Thought’. This is the first step toward a psychiatry of the event, based on the French philosopher Alain Badiou’s central notion of the event, a new foundation for ontology – how we think of being or existence. An event is an unpredictable break in our everyday worlds that opens new possibilities. The three conditions for an event are: that something happens to us (by pure accident, no destiny, no determinism), that we name what happens, and that we remain faithful to it. In Badiou’s philosophy, we become subjects through the event. By naming it and maintaining fidelity to the event, the subject emerges as a subject to its truth. ‘Being there,’ as traditional phenomenology would have it, is not enough. My proposal for ‘evental psychiatry’ will describe both how we get stuck in our everyday worlds, and what makes change and new things possible for us."



"1. Slow Thought is marked by peripatetic Socratic walks, the face-to-face encounter of Levinas, and Bakhtin’s dialogic conversations"

"2. Slow Thought creates its own time and place"

"3. Slow Thought has no other object than itself"

"4. Slow Thought is porous"

"5. Slow Thought is playful"

"6. Slow Thought is a counter-method, rather than a method, for thinking as it relaxes, releases and liberates thought from its constraints and the trauma of tradition"

"7. Slow Thought is deliberate"]]></description>
<dc:subject>slow slowthought 2018 life philosophy alainbadiou neilpostman time place conservation preservation guttormfløistad cittaslow carlopetrini cities food history urban urbanism mikhailbakhti walking emmanuellevinas solviturambulando walterbenjamin play playfulness homoludens johanhuizinga milankundera resistance counterculture culture society relaxation leisure artleisure leisurearts psychology eichardrorty wittgenstein socrates nietzsche jacquesderrida vincenzodinicola joelelkes giorgioagamben michelfoucault foucault asjalacis porosity reflection conviction laurencesterne johnmilton edmundhusserl jacqueslacan dispacement deferral delay possibility anti-philosophy gabrielgarcíamárquez gabo lacan agamben</dc:subject>
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<item rdf:about="https://www.poetryfoundation.org/poems/90183/translations-57991d887f7f4">
    <title>Translations by Kathryn Nuernberger | Poetry Foundation</title>
    <dc:date>2018-01-01T07:49:21+00:00</dc:date>
    <link>https://www.poetryfoundation.org/poems/90183/translations-57991d887f7f4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I want to believe we can’t see anything
we don’t have a word for.
 
When I look out the window and say green, I mean sea green,
I mean moss green, I mean gray, I mean pale and also
electrically flecked with white and I mean green
in its damp way of glowing off a leaf.
 
Scheele’s green, the green of Renaissance painters,
is a sodium carbonate solution heated to ninety degrees
as arsenious oxide is stirred in. Sodium displaces copper,
resulting in a green precipitate that is sometimes used
as insecticide. When I say green I mean
a shiny green bug eating a yellow leaf.
 
Before synthetics, not every painter could afford a swathe
of blue. Shocking pink, aka neon, aka kinky pink,
wasn’t even on the market. I want to believe Andy Warhol
invented it in 1967 and ever since no one’s eyes
have been the same. There were sunsets before,
but without that hot shocking neon Marilyn, a desert sky
was just cataract smears. I want to believe this.
 
The pale green of lichen and half-finished leaves
filling my window is a palette very far from carnation
or bougainvillea, but to look out is to understand it is not,
is to understand what it is not. I stare out the window a lot.
Between the beginning and the end the leaves unfolded.
I looked out one morning and everything was unfamiliar
as if I was looking at the green you could only see
if you’d never known synthetic colors existed.
 
I’ve drawn into myself people say.
We understand, they say.
 
There are people who only have words for red
and black and white, and I wonder if they even see
the trees at the edge of the grass
or the green storms coming out of the west.
There are people who use the same word for green
and red and brown, and I wonder if red
seems so urgently bright pouring from the body
when there is no green for it to fall against.
 
In his treatise on color Wittgenstein asked,
“Can’t we imagine certain people
having a different geometry of colour than we do?”
 
I want to believe the eye doesn’t see green until it has a name,
because I don’t want anything to look the way it did before.
 
Van Gogh painted pink flowers, but the pink faded
and curators labeled the work “White Roses” by mistake.
 
The world in my window is a color the Greeks called chlorol.
When I learned the word I was newly pregnant
and the first pale lichens had just speckled the silver branches.
The pines and the lichens in the chill drizzle were glowing green
and a book in my lap said chlorol was one of the untranslatable
words. The vibrating glow pleased me then, as a finger
dipped in sugar pleased me then. I said the word aloud
for the baby to hear. Chlorol. I imagined the baby
could only see hot pink and crimson inside its tiny universe,
but if you can see what I’m seeing, the word for it
is chlorol. It’s one of the things you’ll like out here.
 
Nineteenth century critics mocked painters who cast shadows
in unexpected colors. After noticing green cypresses do drop red
shadows, Goethe chastised them. “The eye demands
completeness and seeks to eke out the colorific circle in itself.”
He tells of a trick of light that had him pacing a row of poppies
to see the flaming petals again and figure out why.
 
Over and over again Wittgenstein frets the problem of translucence.
Why is there no clear white?
He wants to see the world through white-tinted glasses,
but all he finds is mist.
 
At first I felt as if the baby had fallen away
like a blue shadow on the snow.
 
Then I felt like I killed the baby
in the way you can be thinking about something else
and drop a heavy platter by mistake.
 
Sometimes I feel like I was stupid
to have thought I was pregnant at all.
 
Color is an illusion, a response to the vibrating universe
of electrons. Light strikes a leaf and there’s an explosion
where it lands. When colors change, electromagnetic fields
are colliding. The wind is not the only thing moving the trees.
 
Once when I went into those woods I saw a single hot pink orchid
on the hillside and I had to keep reminding myself not to
tell the baby about the beautiful small things I was seeing.
So, hot pink has been here forever and I don’t even care
about that color or how Andy Warhol showed me an orchid.
I hate pink. It makes my eyes burn."]]></description>
<dc:subject>vi:datatellign poetry names naming colors words green kathrynnuernberger wittgenstein goethe vangogh andywarhol illusion vision sight seeing pink color eyes</dc:subject>
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<item rdf:about="http://www.wordsinspace.net/wordpress/2016/06/28/small-moving-intelligent-parts/">
    <title>Small, Moving, Intelligent Parts – Words in Space</title>
    <dc:date>2016-06-29T16:50:10+00:00</dc:date>
    <link>http://www.wordsinspace.net/wordpress/2016/06/28/small-moving-intelligent-parts/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Abstract: The great expositions and World’s Fairs of the 19th and 20th centuries were known for celebrating new technological developments. The world of index cards, fiches, and data management hardly seems germane to the avant-garde, one of the central concerns of this special issue – yet the fairs made clear that information management systems were themselves designed, and were critical components of more obviously revolutionary design practices and political movements. Cards and files became familiar attractions at expos throughout the long-20th century. But those standardized supplies came to embody different ideologies, different fantasies, as the cultural and political contexts surrounding them evolved – from the Unispheric “global village” modeled in 1964; to 1939’s scientifically managed World of Tomorrow; and, finally, to the age of internationalist aspirations that led up to World War I. We examine how the small, moving parts of information have indexed not only data, but also their own historical and cultural milieux."

[See also this thread, 
https://twitter.com/shannonmattern/status/748180579426930688

that points to
https://twitter.com/npseaver/status/735140727806648320
http://savageminds.org/2014/05/21/structuralism-thinking-with-computers/
https://takingnotenow.blogspot.com/2007/12/luhmanns-zettelkasten.html ]]]></description>
<dc:subject>shannonmattern 2016 information history postits hypercard indexcards cards paperslips 1964 1939 data archives fiches microfiche datamanagement officesupplies ottoneurath patrickgeddes jamerhunt evenote writersduet scrivener notecards obliquestrategycards brianeno peterschmidt marshallmcluhan julesverne milydickinson walterbenjamin wittgenstein claudelévi-strauss rolandbarthes niklasluhmann georgesperec raymondcarver stanleybrouwn marklombardi corneliavismann eames fragments flow streams johnwilkins knoradgessner williamcroswellcharlescoffinjewett vannevarbush timberners-lee remingtonrand melvildewey deweydecimalsystem srg paulotlet henrilafontaine sperrycorporation burroughscorporation technology kardexsystems sperryrand hermanhollerith frederickwinslotaylor worldoftomorrow charleseames ibm orithlpern johnharwood thomasfarrell wallaceharrison gordonbunschaft edwarddurrellstone henrydreyfuss emilpraeger robertmoses janejacobs post-its claudelevi-strauss</dc:subject>
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<item rdf:about="http://parachutes.thealpinereview.com/">
    <title>Parachutes | Instructions for landing in the 21st century</title>
    <dc:date>2016-06-28T18:41:50+00:00</dc:date>
    <link>http://parachutes.thealpinereview.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["
<blockquote>“‘Who cares for you?’ said Alice . . . ‘You’re nothing but a pack of cards!’” — Lewis Carroll</blockquote>

Unlike a book, cards are unbound, unnumbered, and give no indication of any order. Free of the constraints of linearity, cards move in many directions. They rub up against one another and generate unforeseen connections. And as the reader moves through them, they begin to work a simultaneous effect. A pack of cards doesn’t mount an argument or tell a story, but uncovers a terrain. 

<blockquote>“The same or almost the same points were always being approached afresh from different directions, and new sketches made . . . if you looked at them you could get a picture  of the landscape. Thus this book is really only an album.” — Ludwig Wittgenstein</blockquote>

Our approach, however, is nothing new. Parachutes follows a long tradition of fragmentary thinking, from the heady and enigmatic (McLuhan’s Distant Early Warning and Eno’s Oblique Strategies) to the methodical and encyclopedic (IDEO’s Method Cards and W.I.R.E.’s Mind the Future). Placing ourselves in their midst, Parachutes was born from the need to think in both parts and wholes. 

<blockquote>“No one fragment carries the totality of the message, but each text (which is in itself a whole) has a particular urgency, an individual force, a necessity, and yet each text also has a  force which comes to it from all the other texts.” — Hélène Cixous</blockquote>

Though diverse in their topics and far-reaching in their speculations, these cards have a definite subject matter. Without speaking too much for the text itself—a sin every introduction is fated to commit—we try to make sense of a world in which hyperconnectivity has flattened space and collapsed time, untethered us from our bodies and fractured our identities; where static objects have given way to fluid experiences and organizations call forth communities of interaction rather than make products for individual consumption. 

Despite the supremacy of technology—and yet, somehow, because of it—people have never been in a better position to understand what it means to be human. In this tightly knit latticework of activity and feeling and thought, our connection with others can be felt as subtly and yet as directly as if we were swimming in a school of fish. Our study, now as ever, is the human being.

Above all, our aim has been to dismantle clichéd forms of thinking—the maps that lead us astray—in order to view the territory with fresh eyes. As we parachute into the reality of  the 21st century, we survey the land from a variety of elevations and scales, vistas and vantage points. Only in that way could we observe the land’s depth as well as its extent. Only when we consider both dimensions do essential patterns emerge.

<blockquote>“Writing has nothing to do with meaning. It has to do with landsurveying and cartography, including the mapping of countries yet to come.” — Gilles Deleuze and Félix Guattari</blockquote>

In the end, however, there can be no grand conclusion. One must always move forward, chart new territories, assimilate new findings. No all-seeing summit could be reached that would not be blind to itself. Alas, and yet thankfully, we are forever amid the trees."]]></description>
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<item rdf:about="http://www.poetryfoundation.org/harriet/2014/04/seeing-from-between-toward-a-poetics-of-interloping/">
    <title>Seeing from Between: Toward a Poetics of Interloping : George Quasha : Harriet the Blog : The Poetry Foundation</title>
    <dc:date>2014-04-30T22:24:36+00:00</dc:date>
    <link>http://www.poetryfoundation.org/harriet/2014/04/seeing-from-between-toward-a-poetics-of-interloping/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poetry is translation. It takes one kind of experienced or thought reality and turns it into language—a linguality or language reality that is conscious of itself in a way that’s relatively unusual. Of course this is obvious enough, and yet what’s not always so clear is how much the view of language we hold (actively or passively) determines the outcome. I suppose that, due to the attention given rather specialized emphases in recent poetics (language poetry, conceptualism, Oulipo, etc.), poets often find it necessary to takes sides on, or at least defend, values designated by words like “content,” “politics,” “experience”; this is understandable and may be useful to them and others (recent blogs by Camille Rankine and David Lau are particularly strong statements), especially in a context where respected poetic approaches appear exclusive in one way or another. Yet the simple fact that privileged words like “content” and “politics” do not have consistent meaning (beyond what a poet’s own work or a specific social context supplies) indicates that whatever we defend is not necessarily there the way we might believe it is. There are poets, as well, who center their activity at one level or another on this (post-Wittgensteinian) problematic of language, motivated perhaps by a certain vision of language or by a commitment to conscious language as intrinsically transformative. It should be obvious that focus on the substance of language itself does not mean that these poets are not concerned, even passionately, with issues like gender, racial equality, ecology, or the menace of capitalism, militarized police and State power. They may show up at the barricades, even if their work is not written to be read at the barricades.

Significant new directions in poetry have often come from outside the literary frame as such, and this might alert us to how much innovative poetic values and approaches are not only “literary” in nature, but are conscious attempts to embody radically alternative reality views by way of language. (In an important sense poetry is pre-literary, and it is arguably fundamental to the nature of language itself. Literature, in this perspective, is historically later and is constructed on poetic foundations while often running counter to poetic values. We may come to see as well how poetry can be post-literary.) Looked at in this way, poetry may be seen as language you must learn—learn by way of its implicit poetics—in order to participate in alignment with its principles. To see this more clearly I suggest a liminalist approach, one foot in a literary poetic and one foot not."

…

"Arakawa, collaborating pervasively with Gins, created charged language spaces on canvas, poetic action zones that challenge habits of reading, viewing and thinking at a level comparable to Blake’s all-out assault on limits of consciousness. Their 1979 The Mechanism of Meaning: Work in progress (1963-1971, 1978) unites painting and book in a way that creates a powerful event in both visual art and poetics. They have worked conceptually in a way related to both Dada and Duchamp’s developments thereof, but they always focused on an inquiry into certain principles, which they thought to have implications far beyond art alone."

…

"All intelligible connection with the world for Helen Keller is a language event occurring physically between her and another person. She + another create together a liminality that is the known/knowing world. Blank is also the space of an indeterminacy of agency: who/what’s doing the doing—what Arakawa/Gins call “the perceiving field.” I think here of Maurice Blanchot’s fiction with a poetics, Thomas the Obscure (Station Hill Press, 1988), in which at a certain point of shifting textual perspectivity it takes us performatively into the book reading the reader. His notion of récit (story, narrative, a telling) has resonance for all of the above: “not the narration of an event, but that event itself, the approach to that event, the place where that event is made to happen.”"]]></description>
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<item rdf:about="http://aeon.co/magazine/being-human/can-we-ever-really-know-a-cat/">
    <title>If a cat could talk – David Wood – Aeon</title>
    <dc:date>2013-12-29T00:09:12+00:00</dc:date>
    <link>http://aeon.co/magazine/being-human/can-we-ever-really-know-a-cat/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Now here:
https://aeon.co/essays/the-uncanny-familiar-can-we-ever-really-know-a-cat

Related: "How Humans Created Cats: Following the invention of agriculture, one thing led to another, and ta da: the world's most popular pet." http://www.theatlantic.com/technology/archive/2013/12/how-humans-created-cats/282391/ ]

"Perhaps because we selected cats for their internal contradictions — friendly to us, deadly to the snakes and rodents that threatened our homes — we shaped a creature that escapes our gaze, that doesn’t merely reflect some simple design goal. One way or another, we have licensed a being that displays its ‘otherness’ and flaunts its resistance to human interests. This is part of the common view of cats: we value their independence. From time to time they might want us, but they don’t need us. Dogs, by contrast, are said to be fawning and needy, always eager to please. Dogs confirm us; cats confound us. And in ways that delight us.

In welcoming one animal to police our domestic borders against other creatures that threatened our food or health, did we violate some boundary in our thinking? Such categories are ones we make and maintain without thinking about them as such. Even at this practical level, cats occupy a liminal space: we live with ‘pets’ that are really half-tamed predators.

From the human perspective, cats might literally patrol the home, but more profoundly they walk the line between the familiar and the strange. When we look at a cat, in some sense we do not know what we are looking at. The same can be said of many non-human creatures, but cats are exemplary. Unlike insects, fish, reptiles and birds, cats both keep their distance and actively engage with us. Books tell us that we domesticated the cat. But who is to say that cats did not colonise our rodent-infested dwellings on their own terms? One thinks of Ruduyard Kipling’s story ‘The Cat That Walked by Himself’ (1902), which explains how Man domesticated all the wild animals except for one: ‘the wildest of all the wild animals was the Cat. He walked by himself, and all places were alike to him.’

Michel de Montaigne, in An Apology for Raymond Sebond (1580), captured this uncertainty eloquently. ‘When I play with my cat,’ he mused, ‘how do I know that she is not playing with me rather than I with her?’ So often cats disturb us even as they enchant us. We stroke them, and they purr. We feel intimately connected to these creatures that seem to have abandoned themselves totally to the pleasures of the moment. Cats seem to have learnt enough of our ways to blend in. And yet, they never assimilate entirely. In a trice, in response to some invisible (to the human mind, at least) cue, they will leap off our lap and re-enter their own space, chasing a shadow. Lewis Carroll’s image of the smile on the face of the Cheshire cat, which remains even after the cat has vanished, nicely evokes such floating strangeness. Cats are beacons of the uncanny, shadows of something ‘other’ on the domestic scene.

Our relationship with cats is an eruption of the wild into the domestic: a reminder of the ‘far side’, by whose exclusion we define our own humanity. This is how Michel Foucault understood the construction of ‘madness’ in society — it’s no surprise then that he named his own cat Insanity. Cats, in this sense, are vehicles for our projections, misrecognition, and primitive recollection. They have always been the objects of superstition: through their associations with magic and witchcraft, feline encounters have been thought to forecast the future, including death. But cats are also talismans. They have been recognised as astral travellers, messengers from the gods. In Egypt, Burma and Thailand they have been worshipped. Druids have held some cats to be humans in a second life. They are trickster figures, like the fox, coyote and raven. The common meanings and associations that they carry in our culture permeate, albeit unconsciously, our everyday experience of them.

But if the glimpse of a cat can portend the uncanny, what should we make of the cat’s own glance at us? As Jacques Derrida wondered: ‘Say the animal responded?’ If his cat found him naked in the bathroom, staring at his private parts — as discussed in Derrida's 1997 lecture The Animal That Therefore I Am — who would be more naked: the unclothed human or the never clothed animal? To experience the animal looking back at us challenges the confidence of our own gaze — we lose our unquestioned privilege in the universe. Whatever we might think of our ability to subordinate the animal to our categories, all bets are off when we try to include the animal’s own perspective. That is not just another item to be included in our own world view. It is a distinctive point of view — a way of seeing that we have no reason to suppose we can seamlessly incorporate by some imaginative extension of our own perspective.

This goes further than Montaigne’s musings on who is playing with whom. Imaginative reversal — that is, if the cat is playing with us — would be an exercise in humility. But the dispossession of a cat ‘looking back’ is more disconcerting. It verges on the unthinkable. Perhaps when Ludwig Wittgenstein wrote (of a larger cat) in Philosophical Investigations (1953) that: ‘If a lion could talk we would not understand him,’ he meant something similar. If a lion really could possess language, he or she would have a relation to the world that would challenge our own, without there being any guarantee of translatability. Or if, as T S Eliot suggested in Old Possum’s Book of Practical Cats (1939), cats named themselves as well as being given names by their owners (gazed on by words, if you like), then the order of things — the human order — would be truly shaken."

…

"Yet the existence of the domestic cat rests on our trust in them to eliminate other creatures who threaten our food and safety. We have a great deal invested in them, if now only symbolically. Snakebites can kill, rats can carry plague: the threat of either brings terror. Cats were bred to be security guards, even as their larger cousins still set their eyes on us and salivate. We like to think we can trust cats. But if we scrutinise their behaviour, our grounds for doing so evaporate.

It is something of an accident that a cat’s lethal instincts align with our interests. They seem recklessly unwilling to manage their own boundaries. Driven as they are by an unbridled spirit of adventure (and killing), they do not themselves seem to have much appreciation of danger. Even if fortune smiles upon them — they are said to have nine lives, after all — in the end, ‘curiosity kills the cat’. Such protection as cats give us seems to be a precarious arrangement."

…

"Look into the eyes of a cat for a moment. Your gaze will flicker between recognising another being (without quite being able to situate it), and staring into a void. At this point, we would like to think — well, that’s because she or he is a cat. But cannot the same thing happen with our friend, or child, or lover? When we look in the mirror, are we sure we know who we are?"

…

"Cats, one at a time, as our intimates, our familiars, as strangers in our midst, as mirrors of our co-evolution, as objects of exemplary fascination, pose for us the question: what is it to be a cat? And what is it to be this cat? These questions are contagious. As I stroke Steely Dan, he purrs at my touch. And I begin to ask myself more questions: to whom does this appendage I call my hand belong? What is it to be human? And who, dear feline, do you think I am?"]]></description>
<dc:subject>cats humans pets animals 2013 montaigne tseliot wittgenstein gaze michelfoucault relationships nature consciousness independence codependence rudyardkipling domestication davidwood compatibility trickster magic talismans micheldemontaigne jacquesderrida foucault</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0fbf23802b3c/</dc:identifier>
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</item>
<item rdf:about="http://geopolicraticus.wordpress.com/2009/08/21/to-see-is-to-forget-the-name-of-the-thing-one-sees/">
    <title>To see is to forget the name of the thing one sees | Grand Strategy: The View from Oregon</title>
    <dc:date>2013-11-22T00:25:09+00:00</dc:date>
    <link>http://geopolicraticus.wordpress.com/2009/08/21/to-see-is-to-forget-the-name-of-the-thing-one-sees/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“To see is to forget the name of the thing one sees.” This is a quote frequently attributed to Paul Valéry, and the line has a quality that is at once both searching and poetic, making the attribution reasonable. I don’t know if Valéry actually said it (I can’t find the source of the quote), but I think of this line every once in a while: my mind returns to it as to an object of fascination. A good aphorism is perennially pregnant with meaning, and always repays further meditation.

If seeing is forgetting the name of the thing one sees, and mutatis mutandis for the aesthetic experiences that follow from the other senses — e.g., to taste is to forget the name of thing one tastes, and so forth — we may take the idea further and insist that it is the forgetting of not only the name but of all the linguistic (i.e., formal) accretions, all categorizations, and all predications, that enables us to experience the thing in itself (to employ a Kantian locution). What we are describing is the pursuit of prepredicative experience after the fact (to employ a Husserlian locution).

This is nothing other than the familiar theme of seeking a pure aesthetic experience unmediated by the intellect, undistracted by conceptualization, unmarred by thought — seeing without thinking the seen. In view of this, can we take the further step, beyond the generalization of naming, extending the conceit to all linguistic formalizations, so that we arrive at a pure aesthesis of thought? Can we say that to think is to forget the name of the thing one thinks?

The pure aesthesis of thought, to feel a thought as one feels an experience of the senses, would be thought unmediated by the conventions of naming, categories, predication, and all the familiar machinery of the intellect, i.e., thought unmediated by the accretions of consciousness. It would be thought without all that we usually think of as being thought. Is such thought even possible? Is this, perhaps, unconscious thought? Is Freud the proper model for a pure aesthesis of thought? Possible or not, conscious or not, Freudian or not, the pursuit of such thought would constitute an effort of thought that must enlarge our intellectual imagination, and the enlargement of our imagination is ultimately the enlargement of our world.

Wittgenstein famously wrote that the limits of my language are the limits of my world (Tractatus Logico-Philosophicus, 5.6 — this is another wonderful aphorism that always repays further meditation). But the limits of language can be extended; we can systematically seek to transcend the limits of our language and thus the limits of our world, or we can augment our language and thus augment our world. Russell, Wittgenstein’s mentor and one-time collaborator, rather than focusing on limits of the self, developed an ethic of impersonal self-enlargement, i.e., the transgression of limits. In the last chapter of his The Problems of Philosophy Russell wrote:

<blockquote>All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sought. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtained when, taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what seems alien. The desire to prove this is a form of self-assertion and, like all self-assertion, it is an obstacle to the growth of Self which it desires, and of which the Self knows that it is capable. Self-assertion, in philosophic speculation as elsewhere, views the world as a means to its own ends; thus it makes the world of less account than Self, and the Self sets bounds to the greatness of its goods. In contemplation, on the contrary, we start from the not-Self, and through its greatness the boundaries of Self are enlarged; through the infinity of the universe the mind which contemplates it achieves some share in infinity.</blockquote>

The obvious extension of this conception of impersonal self-enlargement to an ethics of thought enjoins the self-enlargement of the intellect, the transgression of the limits of the intellect. It is the exercise of imagination that enlarges the intellect, and a great many human failures that we put to failures of understanding and cognition are in fact failures of imagination.

The moral obligation of self-enlargement is a duty of intellectual self-transgression. As Nietzsche put it: “A very popular error: having the courage of one’s convictions; rather it is a matter of having the courage for an attack on one’s convictions!”"

[Came here today because https://twitter.com/rogre/status/403632186944790528 + https://twitter.com/rogre/status/403632476154626048 + https://twitter.com/rogre/status/403636512656334848 
thus the tagging with Robert Irwin, Lawrence Weschler, and Clarice Lispector]]]></description>
<dc:subject>paulvaléry wittgenstein thought language aphorism mind memory senses familiarization robertirwin lawrenceweschler naming categorization predication freud bertrandrussell self philosophy claricelispector knowledge knowledgeacquisition self-enlargement nietzsche brasil brazil literature</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6bd3390d40c4/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nietzsche"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:brazil"/>
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</item>
<item rdf:about="http://ayjay.tumblr.com/post/56567281758/it-is-the-nature-of-an-hypothesis-when-once-a-man">
    <title>It is the nature of an hypothesis, when once a man... - more than 95 theses</title>
    <dc:date>2013-07-28T03:16:33+00:00</dc:date>
    <link>http://ayjay.tumblr.com/post/56567281758/it-is-the-nature-of-an-hypothesis-when-once-a-man</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“It is the nature of an hypothesis, when once a man has conceived it, that it assimilates every thing to itself, as proper nourishment; and, from the first moment of your begetting it, it generally grows the stronger by every thing you see, hear, read, or understand. This is of great use.”

[Quote come from: http://www.gutenberg.org/files/1079/1079-h/1079-h.htm ]

[Reminded me of Wittgenstein's apples: http://robertogreco.tumblr.com/post/3845004923/i-took-some-apples-out-of-a-paper-bag-where-they ]]]></description>
<dc:subject>laurencesterne hypotheses bias confirmationbias wittgenstein</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ed5d471a406f/</dc:identifier>
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</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://ekstasis.tumblr.com/post/29857637204/games-we-play-via-kottke-games-are-about">
    <title>Ekstasis: Games We Play</title>
    <dc:date>2012-08-21T01:15:11+00:00</dc:date>
    <link>http://ekstasis.tumblr.com/post/29857637204/games-we-play-via-kottke-games-are-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Games” are about rules, not rewards. Rewards are, maybe, incentives we use to get people playing, but its clear they aren’t necessary. Rule-creation and the simple act of rule-following (the act of simple-rule-following) are all that’s required and such systems occur everywhere. See Calvinball and Nomic, a favorite of Hofstadter, or Wittgenstein’s long list of language game manifestations in his Philosophical Investigations: 

Giving orders, and obeying them—

Describing the appearance of an object, or giving its measurements

Constructing an object from a description (a drawing)—

Reporting an event—

Speculating about an event—

[…]

Forming and testing a hypothesis—

Presenting the results of an experiment in tables and diagrams—

Making up a story; and reading it—

Play-acting—

Singing catches—

Guessing riddles—

Making a joke; telling it—

Solving a problem in practical arithmetic—

Translating from one language into another—

Asking, thanking, cursing, greeting, praying…"

[See also: http://kottke.org/12/08/the-little-games-we-play ]]]></description>
<dc:subject>motivation incentives philosophy gaming srg edg glvo howweplay wittgenstein rules 2012 calvinball nomic play games</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:glvo"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howweplay"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:calvinball"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nomic"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:play"/>
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</item>
<item rdf:about="http://88constellations.net/">
    <title>88 Constellations for Wittgenstein</title>
    <dc:date>2012-05-11T06:03:45+00:00</dc:date>
    <link>http://88constellations.net/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>wittgenstein constellations astronomy connections via:litherland</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0fe0cf274c17/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:constellations"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:astronomy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:connections"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:litherland"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://sldistin.tumblr.com/post/11011925366/this-is-what-happens">
    <title>(SL) DISTIN 15 (This is what happens.)</title>
    <dc:date>2012-02-01T20:13:17+00:00</dc:date>
    <link>http://sldistin.tumblr.com/post/11011925366/this-is-what-happens</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Looking, really looking, at art (some might say seeing…feeling) is like this: It is like all the other really amazing things in life…You do it too much & you forget how good it can actually be…you become jaded. You don’t get enough & it is all you can think about—the good & the bad. Then, there is one photo…drawing…performance & you want to know all there is to know about it…It is a little bit like falling in love. It’s best, most exciting, when you don’t know why you like something…the thing you are looking at is something you might usually be inclined to dislike…But, with this, you cannot stop looking, cannot stop thinking. And so, in every other thing that you think about, talk about, read about, talk about, read about, you start to see it in all of those other things, whether or not they, directly, have anything to do with that thing you are suddenly, entirely, falling for…all of those other things have changed. And everything that you thought you knew is no longer the same."]]></description>
<dc:subject>rabbitholes looking taste feeling artappreciation interestedness interest interests thinking howwelearn evolution understanding appreciation art love 2011 passion obsession wittgenstein change yearning learning noticing seeing saradistin canon interested</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4659d3fd2fa6/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:taste"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:art"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:love"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2011"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:canon"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:interested"/>
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<item rdf:about="http://fictionwritersreview.com/essays/magic-and-music-steer-this-vessel-jorge-luis-borges%E2%80%99-this-craft-of-verse">
    <title>Fiction Writers Review » Magic and Music Steer this Vessel: On Jorge Luis Borges’s This Craft of Verse</title>
    <dc:date>2012-01-16T08:57:21+00:00</dc:date>
    <link>http://fictionwritersreview.com/essays/magic-and-music-steer-this-vessel-jorge-luis-borges%E2%80%99-this-craft-of-verse</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this lecture, Borges famously declares that laziness kept him from writing novels. I wonder if this is the same “happy indolence” that Billy Collins has described as his modus operandi. Borges, like the ancients, defines the poet as “‘a maker’—not only as the utterer of those high lyric notes, but also as a teller of a tale."

"“Thought and Poetry” finds Borges asserting over and over again that metaphors should both resonate and unsettle."

"Borges’s humility should be admired but what must also be considered here is the incredible challenge—one may even describe it as a daunting, accusing mountain—that faces the writer. Those “tolerable” pages arrive from labored and conscientious output, through the uncertain process of trial and error, and through the making of, the awareness and recognition of, as well as the correction and ultimate learning from, mistakes."]]></description>
<dc:subject>cervantes donquixote bible beowulf wittgenstein 2009 books writing novels johnmadera music odyssey homer poetry classics literature borges theodyssey donquijote</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cf3a3b4f0c3d/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:donquixote"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:bible"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:beowulf"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2009"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:odyssey"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:poetry"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:donquijote"/>
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</item>
<item rdf:about="http://www.domusweb.it/en/architecture/ring-around-a-tree">
    <title>Ring Around a Tree - Architecture - Domus [Looks like something new at Fuji Kindergarten.]</title>
    <dc:date>2011-07-13T06:51:49+00:00</dc:date>
    <link>http://www.domusweb.it/en/architecture/ring-around-a-tree</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In “Philosophical Investigations,” Wittgenstein writes that what children and foreigners have in common is the absence of knowledge of language & a set of codified rules. This leads them—in the first instance—to learn through the senses and the body. To give the children more freedom to move around the school, the directors of the Fuji Kindergarten requested Tezuka to design spaces without furniture: no chairs, desks or lecterns. As a result, “Ring Around a Tree” offers an architecture where there are no measures taken to constrain space, in order to liberate the body.

The space created by Tezuka seems to have just two floors, but for the children the building has 6 floors w/ volumes that are one meter high. The compressed spaces, which can only be reached by crawling, further the freedom of movement & ability to use the body as a means of learning."

[Via: http://bobulate.com/post/7560943445 ]
[More about Fuji Kindergarten: http://pinboard.in/u:robertogreco/t:fujikindergarten ]]]></description>
<dc:subject>fujikindergarten schooldesign wittgenstein space tezukaarchitects body architecture design tokyo kindergarten japan schools education takaharutezuka 2007 bodies</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5dbd7450d0c5/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tezukaarchitects"/>
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</item>
<item rdf:about="http://www.themavenist.org/02-cartoons-forkedreality/index.html">
    <title>The Mavenist: Cartoons &amp; Forked Reality</title>
    <dc:date>2011-06-23T20:16:24+00:00</dc:date>
    <link>http://www.themavenist.org/02-cartoons-forkedreality/index.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Too much to quote…nice conversation about perception and reality through cartoons and storytelling…]]></description>
<dc:subject>cartoons frankchimero storytelling comics calvinandhobbes wittgenstein theirongiant wileecoyote perception dreams reality borges shakespeare hamlet alexandervolkov wizardofoz michelgondry bekindrewind ghostbusters zacharymason davidlynch upanishads micro-hallucinations inception nestingdolls thesimpsons</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e638dd8a76dc/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:bekindrewind"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ghostbusters"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:zacharymason"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:davidlynch"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:upanishads"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:micro-hallucinations"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:inception"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nestingdolls"/>
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</item>
<item rdf:about="http://randallszott.org/2010/01/19/draft-of-a-manifesto-written-in-defense-of-a-group-of-people-that-did-not-ask-for-my-defense-using-words-they-would-not-use-and-engaging-people-they-ignore/">
    <title>Draft of a manifesto written in defense of a group of people that did not ask for my defense, using words they would not use and engaging people they ignore. « Lebenskünstler</title>
    <dc:date>2011-05-01T04:25:51+00:00</dc:date>
    <link>http://randallszott.org/2010/01/19/draft-of-a-manifesto-written-in-defense-of-a-group-of-people-that-did-not-ask-for-my-defense-using-words-they-would-not-use-and-engaging-people-they-ignore/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While you wring hands over what it all means, we are trying to change the world, build relationships and communities. Are we naive? Possibly. We prefer a world of naive dreamers to cynical observers. Keep your beloved “criticality.” Hold it close to your heart and tell us what you feel. We are friends, not “colleagues” and we choose to embrace humane values and each other. We offer a different vision. Against the professional hegemony of academic intellectualism we offer – trust, love, sentiment, passion, egalitarianism and sincerity…

We are gamblers, believing in the value of risking everything for the sake of our “foolish” dreams and schemes."]]></description>
<dc:subject>randallszott doing livign acting cynicism 2010 manifestos art theory practice glvo lcproject tcsnmy intellectualism humanity passion egalitarianism sincerity trust love sentiment worldchanging dreamers academia risk risktaking amateurism unschooling deschooling understanding cv leisure tinkering wittgenstein johndewey philosophy isolation shopclassassoulcraft authenticity rigor Rancière agamben brucewilshire richardshusterman robertsolomon booklist nicolasbourriaud radicalphilosophy antonionegri naïvité everyday amateurs jacquesrancière giorgioagamben</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:dd6054b5f17b/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:academia"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:understanding"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cv"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:leisure"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johndewey"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:shopclassassoulcraft"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:robertsolomon"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:booklist"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nicolasbourriaud"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:antonionegri"/>
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</item>
<item rdf:about="http://www.poetryfoundation.org/harriet/2006/05/journal-day-five-33/">
    <title>Journal, Day Five — The Square Root of Negative One : Richard Siken : Harriet the Blog : The Poetry Foundation</title>
    <dc:date>2011-03-26T22:50:51+00:00</dc:date>
    <link>http://www.poetryfoundation.org/harriet/2006/05/journal-day-five-33/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can you do that? Can you just plug in some made up thing and end up with solutions? Can you simply draw some imaginary lines and end up with a better map? You don’t expect to be acclaimed as a great scientist until you discover something, something big and useful, but shouldn’t this something have to be real? Let’s jump ahead 125 years. It’s 1922 and Ludwig Wittgenstein has just published his Tractatus Logico-Philosophicus which insists, among other things, that the limits of my language mean the limits of my world. Or, put another way: how you say it is how you think it. And, more dramatically: if you can’t say it, you can’t think it. And, if you can’t think it, how can you solve it?" [via: http://jslr.tumblr.com/post/4061339301/can-you-do-that-can-you-just-plug-in-some-made-up ]]]></description>
<dc:subject>richardsiken math mathematics wittgenstein thinking philosophy language expression communication tractatuslogico-philosophicus imagination literature poetry</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e93d64a4c6a3/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tractatuslogico-philosophicus"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:literature"/>
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</item>
<item rdf:about="http://sussex.academia.edu/KathleenStock/Papers/335951/Sartre_Wittgenstein_and_learning_from_the_imagination">
    <title>'Sartre, Wittgenstein and learning from the imagination' (Kathleen Stock) - Academia.edu</title>
    <dc:date>2011-03-14T05:00:57+00:00</dc:date>
    <link>http://sussex.academia.edu/KathleenStock/Papers/335951/Sartre_Wittgenstein_and_learning_from_the_imagination</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>kathleenstock 2007 wittgenstein learning imagination art jean-paulsartre sarte sartre</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e506bcaafbab/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:imagination"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sarte"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sartre"/>
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</item>
<item rdf:about="http://www.springerlink.com/content/g4m7266436484754/">
    <title>SpringerLink - Studies in Philosophy and Education, Volume 14, Numbers 2-3</title>
    <dc:date>2011-03-14T04:59:49+00:00</dc:date>
    <link>http://www.springerlink.com/content/g4m7266436484754/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How not to learn: Reflections on Wittgenstein and Learning"
C.J.B. Macmillan]]></description>
<dc:subject>1989 wittgenstein cjbmacmillan learning philosophy pedagogy language languagegames linguistics theory</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2e18b1b56fd7/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:1989"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cjbmacmillan"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:theory"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.jstor.org/pss/40231861">
    <title>JSTOR: Canadian Journal of Philosophy, Vol. 24, No. 2 (Jun., 1994), pp. 173-203</title>
    <dc:date>2011-03-14T04:58:07+00:00</dc:date>
    <link>http://www.jstor.org/pss/40231861</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Significance of Learning in Wittgenstein's Later Philosophy"
Merideth Williams]]></description>
<dc:subject>wittgenstein 1994 meredithwilliams philosophy learning</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5a69f8e0861b/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:1994"/>
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</item>
<item rdf:about="http://www.bu.edu/wcp/Papers/Educ/EducMaru.htm">
    <title>20th WCP: Wittgenstein's Children: Some Implications for Teaching and Otherness</title>
    <dc:date>2011-03-14T04:40:08+00:00</dc:date>
    <link>http://www.bu.edu/wcp/Papers/Educ/EducMaru.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The later Wittgenstein uses children in his philosophical arguments against the traditional views of language. Describing how they learn language is one of his philosophical methods for setting philosophers free from their views and enabling them to see the world in a different way. The purpose of this paper is to explore what features of children he takes advantage of in his arguments, and to show how we can read Wittgenstein in terms of education. … The two features show that teaching is unlike telling, an activity toward the other who does not understand our explanations. Since we might not understand learners because of otherness, the justification of teaching is a crucial problem that is not properly answered so long as otherness is unrecognized. As long as we ignore otherness, we would not be aware that we might mistreat learners."]]></description>
<dc:subject>wittgenstein language numbers numbersense teaching pedagogy education philosophy logic otherness empathy children tcsnmy lcproject unschooling deschooling yasushimaruyama</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ff75d48748e7/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:numbers"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:numbersense"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaching"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:pedagogy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:logic"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:otherness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:empathy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:children"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lcproject"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:yasushimaruyama"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://faculty.ed.uiuc.edu/burbules/syllabi/408-98.html">
    <title>EPS 408: Wittgenstein and Education</title>
    <dc:date>2011-03-14T04:37:17+00:00</dc:date>
    <link>http://faculty.ed.uiuc.edu/burbules/syllabi/408-98.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The theme of this semester’s course will be Ludwig Wittgenstein’s views on knowledge and language and their implications for teaching. Working from primary readings, as well as biographical texts and correspondence, we will place Wittgenstein’s views about pedagogy, and his own experiences as a teacher, against the background of his philosophical views.

Relying mostly on primary texts, we will be exploring Wittgenstein not as a philosopher who provides a method for analyzing educational concepts but rather as one who approaches philosophical questions from a pedagogical point of view. We believe that the analytic impulse to want to extract a theory or method from Wittgenstein is wrong-headed. His styles are essentially pedagogical: he provides pictures, drawings, analogies, similes, jokes, equations, dialogues with himself, questions and wrong answers, experiments and so on, as a means to shift our thinking, to help us escape the picture that holds us captive.…"]]></description>
<dc:subject>wittgenstein pedagogy teaching learning education philosophy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8506b6c8cbbc/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:pedagogy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaching"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.meteoritejournal.com/pdfs/3.Game.Metaphor.pdf">
    <title>&quot;From General to Particular: The Game Metaphor in Wittgenstein's  Philosophy&quot; Michael Kocsis [.pdf]</title>
    <dc:date>2011-03-14T04:02:20+00:00</dc:date>
    <link>http://www.meteoritejournal.com/pdfs/3.Game.Metaphor.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The temptation to characterize Wittgenstein’s philosophy according to the aphorisms derived from his style is powerful, but must be avoided where it obscures the approach to language he developed. The game metaphor served a speciﬁc purpose in Wittgenstein’s philosophy as an object of comparison — as a way of looking at language. The analogy allowed him to describe the implications of his early view that drew him toward a different perspective, and most importantly, it allowed him to articulate the features of his new philosophy. This is where the later approach connects with his style in writing philosophy. In saying “Don’t think, just look!”, Wittgenstein is referring to an approach to language and to an approach to  his language — and to his philosophy. Overcharacterization of Wittgenstein’s game metaphor steps into the very trap — the craving for generality — that the later period in his philosophy was conceived to avoid."]]></description>
<dc:subject>play philosophy wittgenstein metaphor michaelkocsis language aphorisms generality filetype:pdf media:document</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4002fd4687a6/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:play"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:metaphor"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:michaelkocsis"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:aphorisms"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:generality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:filetype:pdf"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:media:document"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://easyweb.easynet.co.uk/~rmcl/">
    <title>rmcl</title>
    <dc:date>2011-03-14T03:51:30+00:00</dc:date>
    <link>http://easyweb.easynet.co.uk/~rmcl/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[Regarding Vision, an optic topic]:
[duck-rabbits breeding...]
[... lineage, mutations, locations]
[Duchamp's Large Glass corrected]"]]></description>
<dc:subject>wittgenstein art duckrabbit marcelduchamp rodcorp 1997 lineage mutations josephjastrow humor ducks rabbits</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:45d13d821782/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:art"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:duckrabbit"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:marcelduchamp"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:rodcorp"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:1997"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lineage"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mutations"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:josephjastrow"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:humor"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ducks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:rabbits"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.long-sunday.net/long_sunday/2005/06/wittgensteins_p.html">
    <title>Long Sunday: Wittgenstein's pictures</title>
    <dc:date>2011-03-14T03:45:16+00:00</dc:date>
    <link>http://www.long-sunday.net/long_sunday/2005/06/wittgensteins_p.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I took some apples out of a paper bag where they had been lying for a long time; I had to cut off and throw away half of many of them. Afterwards as I was copying out a sentence of mine the second half of which was bad, I at once saw it as a half-rotten apple. And that’s how it always is with me. Everything that comes my way becomes for me a picture of what I am thinking about."]]></description>
<dc:subject>culture philosophy wisdom wittgenstein writing perception visualization metaphor language semiotics prefiguration understanding learning meaning sensemaking cv walterbenjamin makingsense</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:58d9f08adfde/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:culture"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wisdom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:perception"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:visualization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:metaphor"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:semiotics"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:prefiguration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:understanding"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:meaning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sensemaking"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cv"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:walterbenjamin"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:makingsense"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://intheconversation.blogs.com/art/2003/10/notes_on_social.html">
    <title>INTHECONVERSATION: Notes on Social Architectures as Art Forms by Sal Randolph</title>
    <dc:date>2011-03-14T03:41:51+00:00</dc:date>
    <link>http://intheconversation.blogs.com/art/2003/10/notes_on_social.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To put it differently, sculpture and architecture can both be meaningful, but they typically mean in different ways. Nicholas Bourriaud, in his more recent book Postproduction offers, "why wouldn't the meaning of a work have as much to do with the use one makes of it as with the artists intentions for it." Or, Bourriaud again, quoting Tiravanija, quoting Wittgenstein: "Don't look for the meaning, look for the use.""]]></description>
<dc:subject>wittgenstein architecture urban psychogeography design art socialarchitectures salrandolph nicholasbourriaud josephbeuys johncage dadaism fluxus gutai situationist performance performanceart rirkrittiravanija johndewey robertirwin perception consciousness niklasluhmann structure urbanism communication audience observation allankaprow</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b157718a81e0/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:architecture"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:urban"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:psychogeography"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:design"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:art"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:socialarchitectures"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:salrandolph"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nicholasbourriaud"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:josephbeuys"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johncage"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:dadaism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:fluxus"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gutai"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:situationist"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:performance"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:performanceart"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:rirkrittiravanija"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johndewey"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:robertirwin"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:perception"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:consciousness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:niklasluhmann"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:structure"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:urbanism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:communication"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:audience"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:observation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:allankaprow"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://ist-socrates.berkeley.edu/~kihlstrm/JastrowDuck.htm">
    <title>Jastrow Duck Rabbit</title>
    <dc:date>2011-03-14T03:37:10+00:00</dc:date>
    <link>http://ist-socrates.berkeley.edu/~kihlstrm/JastrowDuck.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Leafing through some past issues of TICS (an activity that is always pleasurable and informative), I noticed a depiction of the famous "duck-rabbit" figure, described as an "illusion" and attributed to Wittgenstein (Malach, Levy, & Hasson, 2002).

Technically, the duck-rabbit figure is an ambiguous (or reversible, or bistable) figure, not an illusion (Peterson, Kihlstrom, Rose, & Glisky, 1992). The two classes of perceptual phenomena have quite different theoretical implications. From a constructivist point of view, many illusions illustrate the role of unconscious inferences in perception, while the ambiguous figures illustrate the role of expectations, world-knowledge, and the direction of attention (Long & Toppino, 2004). For example, children tested on Easter Sunday are more likely to see the figure as a rabbit; if tested on a Sunday in October, they tend to see it as a duck or similar bird (Brugger & Brugger, 1993)…"]]></description>
<dc:subject>philosophy psychology illustration perception wittgenstein josephjastrow duck-rabbit johnkihlstrom cognition illusions</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b7c960c38f8b/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:psychology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:illustration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:perception"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:josephjastrow"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:duck-rabbit"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johnkihlstrom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cognition"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:illusions"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.toutfait.com/issues/volume2/issue_5/articles/gerrard/gerrard.html">
    <title>&quot;Wittgenstein Plays Chess with Duchamp or How Not to Do Philosophy: Wittgenstein on Mistakes of Surface and Depth&quot; by Steven B. Gerrard</title>
    <dc:date>2011-03-14T02:10:44+00:00</dc:date>
    <link>http://www.toutfait.com/issues/volume2/issue_5/articles/gerrard/gerrard.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We should not think of the difficulty or resistance here as a psychological matter, as an individual’s  quirk.  Wittgenstein’s sights were broader, surveying (and diagnosing) his whole culture.  As he wrote in the Foreword to Philosophical Remarks:

"This book is written for such men as are in sympathy with its spirit. This spirit is different from the one which informs the vast stream of European and American civilization in which all of us stand. That spirit expresses itself in an onwards movement, in building ever larger and more complicated structures; the other in striving after clarity and perspicuity in no matter what structure."

In these matters the individual needs neither psychoanalysis nor shock therapy; it is philosophy that is required:  a philosophical striving after clarity and perspicuity, a philosophical straining (and training) to constantly conquer temptation anew and to see the sense visible amidst the nonsense and the nonsense clothed as sense."]]></description>
<dc:subject>philosophy art games chess marcelduchamp wittgenstein clarity perspicuity sensemaking connections psychoanalysis shocktherapy complexity simplicity philosophicalremarks stevengerrard seeing seeingtheworld perception nonsense sense cv makingsense</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:59b4cc932fe5/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:art"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:games"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:chess"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:marcelduchamp"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:clarity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:perspicuity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sensemaking"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:connections"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:psychoanalysis"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:shocktherapy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:complexity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:simplicity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophicalremarks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stevengerrard"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:seeing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:seeingtheworld"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:perception"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nonsense"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sense"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cv"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:makingsense"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.shaviro.com/Blog/?p=478">
    <title>On the pleasures of reading Kant. « The Pinocchio Theory</title>
    <dc:date>2011-03-14T01:56:44+00:00</dc:date>
    <link>http://www.shaviro.com/Blog/?p=478</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some philosophers are such great writers and stylists that they are a pleasure to read — even in translation. Plato and Nietzsche are the most obvious examples, though I’d also include Spinoza, Hume, and Wittgenstein, at the very least, on my short list of great philosophical stylists. And the rhetorical effects of style are a big part of what attracts readers to such philosophers — Nietzsche, especially, seduces more on account of his style than on account of his actual arguments. This is not necessarily a bad thing; it’s a delusion, in any case, to think that you can separate logic from rhetoric, or content from style. Even mathematicians value “elegant” proofs. In things less cut and dried than mathematics — like metaphysics and ethics — style and rhetoric are even more important…"]]></description>
<dc:subject>philosophy kant rhetoric stylists writing style wittgenstein nietzsche hume spinoza plato socrates immanuelkant davidhume</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ea2688869a25/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:kant"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:rhetoric"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stylists"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:style"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wittgenstein"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nietzsche"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hume"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spinoza"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:plato"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:socrates"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:immanuelkant"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:davidhume"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.mtholyoke.edu/~ebarnes/python/international-philosophy.htm">
    <title>International Philosophy Sketch from Monty Python</title>
    <dc:date>2011-03-14T01:54:40+00:00</dc:date>
    <link>http://www.mtholyoke.edu/~ebarnes/python/international-philosophy.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Germans playing 4-2-4, Leibniz in goal, back four Kant, Hegel, Schopenhauer and Schelling, front-runners Schlegel, Wittgenstein, Nietzsche and Heidegger, and the mid-field duo of Beckenbauer and Jaspers. Beckenbauer obviously a bit of a surprise there."]]></description>
<dc:subject>humor philosophy football satire film montypython wittgenstein kant nietzsche heidegger hegel leibniz plato socrates aristotle archimedes sophocles ancientgreece soccer sports futbol immanuelkant</dc:subject>
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<item rdf:about="http://www.printthis.clickability.com/pt/cpt?action=cpt&amp;title=Some+Dark+Thoughts+on+Happiness+--+New+York+Magazine&amp;expire=&amp;urlID=18800333&amp;fb=Y&amp;url=http://www.newyorkmag.com/news/features/17573/&amp;partnerID=73272">
    <title>Some Dark Thoughts on Happiness -- New York Magazine</title>
    <dc:date>2011-03-14T01:49:47+00:00</dc:date>
    <link>http://www.printthis.clickability.com/pt/cpt?action=cpt&amp;title=Some+Dark+Thoughts+on+Happiness+--+New+York+Magazine&amp;expire=&amp;urlID=18800333&amp;fb=Y&amp;url=http://www.newyorkmag.com/news/features/17573/&amp;partnerID=73272</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I almost became a professional philosopher," Martin Seligman says. "I had a fellowship to Oxford. I turned it down."…

"My education was Wittgensteinian," he continues. I’d heard this about Seligman too—how fascinated he was by Ludwig Wittgenstein, a famous depressive who nevertheless told his landlady as he was dying, Tell them it’s been wonderful. Seligman’s interested in many famous depressives—Lincoln, Oppenheimer. He identifies himself as a depressive, too. "But in retrospect," he continues, "I think Wittgenstein suborned three generations of philosophy, including mine, by telling us that what we wanted to do was puzzles and that somehow by solving puzzles, problems would get solved. I spent 40 years struggling out of that mode."

Seligman spent almost as long struggling out of the mode of traditional psychology… It is Seligman’s contention that psychology’s emphasis on pathology has marginalized the study of well-being."]]></description>
<dc:subject>happiness psychology philosophy culture well-being martinseligman wittgenstein positivepsychology politics 2006 chrispeterson danielgilbert shanelopez babyboomers malcolmgladwell georgewbush pathology talben-sahar lottery wealth despair depression maximizers satisficers optimism pessimism boomers self-help wellbeing</dc:subject>
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<item rdf:about="http://pd.sparknotes.com/philosophy/tractatus/">
    <title>SparkNotes: Complete Text of Tractatus Logico-philosophicus</title>
    <dc:date>2011-03-14T01:40:13+00:00</dc:date>
    <link>http://pd.sparknotes.com/philosophy/tractatus/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>philosophy wittgenstein tractatuslogico-philosophicus books ebooks</dc:subject>
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<item rdf:about="http://www.philosophynow.org/issue58">
    <title>Issue 58 | Philosophy Now</title>
    <dc:date>2011-03-14T01:38:32+00:00</dc:date>
    <link>http://www.philosophynow.org/issue58</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wittgenstein: Tortured Genius"]]></description>
<dc:subject>wittgenstein philosophy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:eebe5e3d5b7c/</dc:identifier>
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<item rdf:about="http://www.slate.com/id/2278655/pagenum/all/">
    <title>The philosophical underpinnings of David Foster Wallace's fiction. - By James Ryerson - Slate Magazine</title>
    <dc:date>2010-12-23T08:34:49+00:00</dc:date>
    <link>http://www.slate.com/id/2278655/pagenum/all/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To understand the fiction of David Foster Wallace, it helps to have a little Wittgenstein."

"for someone as obsessed with isolation as Wallace, he was "obviously a social novelist, a novelist of noticed details, on a near-encyclopedic scale." Where other novelists dealing with solipsism, like Markson and Beckett, painted barren images with small compressed sentences, Costello observed, "Dave tackled the issue by massively overfilling his scenes and sentences to comic bursting"—indeed to the point of panicked overstimulation. There was a palpable strain for Wallace between engagement with the world, in all its overwhelming fullness, and withdrawal to one's own head, in all its loneliness. The world was too much, the mind alone too little. "You can't be anything but contemptible living for yourself," Costello said, summing up the dilemma. "But letting the world in—that sucks too."

It's not exactly what you'd call an intellectual conundrum. But it was the lived one."]]></description>
<dc:subject>books writing language philosophy davidfosterwallace wittgenstein depression solipsism isolation overstimulation loneliness</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:262cf5eedbd9/</dc:identifier>
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<item rdf:about="http://www.philosophypress.co.uk/?p=1583">
    <title>TPM: The Philosophers’ Magazine | Hacker’s challenge [&quot;Peter Hacker tells James Garvey that neuroscientists are talking nonsense&quot;]</title>
    <dc:date>2010-11-03T04:48:41+00:00</dc:date>
    <link>http://www.philosophypress.co.uk/?p=1583</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Philosophy does not contribute to our knowledge of the world we live in after the manner of any of the natural sciences. You can ask any scientist to show you the achievements of science over the past millennium, and they have much to show: libraries full of well-established facts and well-confirmed theories. If you ask a philosopher to produce a handbook of well-established and unchallengeable philosophical truths, there’s nothing to show. I think that is because philosophy is not a quest for knowledge about the world, but rather a quest for understanding the conceptual scheme in terms of which we conceive of the knowledge we achieve about the world. One of the rewards of doing philosophy is a clearer understanding of the way we think about ourselves and about the world we live in, not fresh facts about reality." [via: http://ayjay.tumblr.com/post/1456008129/philosophy-does-not-contribute-to-our-knowledge-of]]]></description>
<dc:subject>psychology philosophy consciousness cognition brain neuroscience mind nature peterhacker wittgenstein science</dc:subject>
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<item rdf:about="http://snarkmarket.com/2010/6351">
    <title>A family resemblance of obsessions « Snarkmarket</title>
    <dc:date>2010-10-13T02:18:07+00:00</dc:date>
    <link>http://snarkmarket.com/2010/6351</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Blogs — the best blogs — are public diaries of preoccupations. The reason why they are preoccupations is that you need someone who is continually pushing on the language to regenerate itself. The reason why they are public is so that those generations and regenerations and degenerations can find their kin, across space, across fame, across the likelihood of a connection, and even across time itself, to be rejoined and reclustered together.

Because that is how language and language-users are reborn; that is how the system, both artificial and natural, loops backward upon and maintains itself; because that is how a public and republic are made, how a man can be a media cyborg, and also become a city. That’s how this place where we gather becomes home."]]></description>
<dc:subject>timcarmody language blogs blogging definitions cyborgs regenerations degenerations connections neologisms words time etymology ego cv obsessions obsession snarkmarket robinsloan timmaly family-resemblance meaning conversation gamechanging perspective learning understanding misunderstanding wittgenstein</dc:subject>
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