Thursday, April 29, 2010

 
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Here is another letter of mine that was published in Philosophy Now, letter no. 12:

From reading your editorial in issue 77, "Continental Tales', I learned that I do continental philosophy, since like the continentals I tend to think in terms of the abstractions that govern humankind; that is, grand narratives.

It began with my seeking an explanation for the collapse of communism. I wondered, was there a single, overarching imperative that brought about communism's demise? And was liberal's democracy's triumph due to it addressing that imperative successfully? Hegel, the master of grand narratives, led me to what I consider the answer.

While other thinkers in Hegel's day were busy concocting grand narratives based on fixed entities like authority, religion and culture - only to see them shattered by churning world events - Hegel based his grand narrative on change itself. That to me is the main reason why communism didn't survive: because its governance was inflexible, outdated, and inherently couldn't adjust to the changing world. What I believe ultimately led to its decline, is that the world was becoming culturally and economically both more interdependent and open, while communism was predisposed to remain both closed and an isolationist society. But history and humankind had other ideas; hence it was swept aside, like other authoritarian regimes that resisted change and openness.

Hegel also saw the direction of history guided by the struggle for freedom and recognition. For him, this fundamental human desire and its subsequent accommodation causes the most profound upheavals in the world, from its organization to its governance. It also contributed to the demise of communism since it structurally obstructed this Hegelian struggle every step of the way.

Grand narratives should be taken with a grain of salt. But many a truism is found in them.

Saturday, April 24, 2010

Philosophy and comics



Above is another cover of Philosophy Now (click on it to enlarge it) that gets right to the point. This is what I wrote about it:

On the cover of issue 73, Philosophy Now cleverly portrays one of its subjects, the Credit Crisis. Its comic/cartoon cover portrays the crisis for what it is, a virtual earthquake. It gets right to the point, pictorially illustrating two major causes of the crisis - crumbling banks and the panic it generated.

It is said that a picture is worth a thousand words. PN's comic cover lives up to that adage. Moreover, its simple depiction gets right down to business, foregoing a wordy, esoteric explanation that in all likely hood would bore or confuse people. It graphically makes the situation instantly real and personal, speaking directly to the 'common man'. And in that lies a power of the comic, its egalitarianism.

The magazine's main subject, Comics & Philosophy, produces two aspects of the Credit Crisis. Though serious, it has its comical side, reminiscent of the antics of the "Keystone Cops" where nobody seemed to be in the know or in charge. It also has its philosophical nature in that it will alway remain an abstract, complex issue as to the real caused of it.

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The above wasn't published in Philosophy Now but the following letter by me was:

I have little interest in comics, just like I have little interest in novels. Both are a form of escapism and entertainment that I don't need. But I understand those genres preforming a social service. Both relate to and expand the commonalities of the human condition. Thus, in a subliminal way, by appealing to what people have in common - emotions needs and aspirations, they help facilitate social cohesion, which is essential if we are going to live well together. (I think that the Danish comic depictions of Allah helped, in a perverse way, to engage and defuse a lot of animosity between faiths that otherwise would have continued to fester and potentially have led to worse.)

In her book “Inventing Human Rights” Lynn Hunt writes about the role novels have played in the development of rights. Human rights could never have been established if the miming and cultivation of the common characteristics that make us human, like sympathy and empathy, hadn't occurred in novels. Hunt describes how Rousseau’s novel “Julie” (1761) was an early contributer in this process.

If the novel was instrumental in cultivating human rights. I see the comic doing the same thing, but in a different, simpler way, mainly graphically. Now we have the combination of the two, the graphic novel. Some may see this as a dumping down of the traditional novel but in its 'clipped', pictorial version its message may be reaching and influencing more readers, producing an additional venue in bringing a common understanding.

Thursday, April 22, 2010

Philosophy Now


I subscribe to a magazine called Philosophy Now. Here is the cover of the latest issue, #78.

I have submitted many letters to the magazine since I first read it in 1999 and had a total of 12 published. Here is one that wasn't so I will submit it here:

I have been preoccupied with pluralism. Then I receive PN's latest issue #75 on existentialism & culture and my preoccupation shifted to existentialism, to the point of being nagged by it. I say nagged by it because it wouldn't leave me alone until I got a clearer fix on it. Perhaps, too, I forced myself to concentrate on it because of a potential link to pluralism.

With all due respect to PN, its articles on existentialism left me wanting. I had to look elsewhere to understand its relevance. But then, that may be the purpose of PN, to peak one's interest so to star one on a path of discovery.

One thing I learned is that today's existential movement grew out of Kierkegaard's counter argument to Hegel's abstract rationalism and idealism. Existentialists believe philosophical inquire should start with the individual's place in the world instead of phenomena and grand theories. It believes that nothing much in the world occurs or exists without first the action or thought of individuals. Kant thought in existential terms in that human will is what separated man from nature and contingency, making man an independent, existential agent. I also learned about its rise to prominence during the 40's and 50's as a direct response to Nazism and Fascism, dogmas where individualism was overshadowed by grand theories, inevitabilities and determinants of history.

I can understand why existentialism came to prominence during that time, because of the violations that were perpetrated against humans under fascist and totalitarian regimes. As Bertrand Russell said, our circumstances influence our philosophy. This is truly a philosophy that grew to reflect and address the circumstances of the day, a philosophy that would enhance individualism, thus putting pressure of the political system of the day to strengthen human rights so the atrocities perpetrated against humans during WWII would not occur again. The significance of existentialism was that it emanated from individuals and not the state, which historically had been a poor defender of human rights and freedoms. Without this philosophy the expansion of democracy would surely have stalled. This philosophy further empowered and extended the reach of the individual, the wellspring of democracy and social justice. (My favorite existential expression is "For best results, cultivate individuals, not groups.")

As for pluralism, existentialism has expanded it, through the expansion of individualism, independent thinking and the increased competing self-interests it initiates. Those byproducts of existentialism are not just self-serving and selfish. They are the agitating dynamics that keep the persistent tendencies of authoritarianism at bay. Pairing the two also highlights a paradox of life, the contradiction and conflict that exist between the existential individualism and the pluralistic institution that is society. Both often clash and want to lead but neither can realistically live without the other if either hopes to fulfill its needs and aspirations.

Freud and Benjamin Spock were exponents of existentialism, advocating self-hood and self-realization. Both expanded the scope of human awareness and possibilities. Freud made us more aware of our proclivities and Spock our capabilities. Both made us more confident about making choices and acting on them. In making us more aware of ourselves, our passions and our potentials they expanded our social consciousness, which in turn sparked the civil rights movements of the 50s and 60s, which, as we know, altered the culture of the world.

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As an after thought, this is International Earth Day, April 22, marking the 40th anniversary of it. If it wasn't for the forces of individualism and existentialism it would never have materialized. It was individuals in existential thought and coming together that brought it about, existential thinkers who said, perhaps selfishly but rightfully so, it is my (our) live and I (we) am not going to let polluters take it away from me by destroying my (our) Earth. This grand display of existentialism shows that mass self-interest can materialize into the common good as Adam Smith argued more than 200 years ago.

Kierkegaard is believed to be the father of existentialism. For me this is interesting, especially in the context of Philosophy Now's question. Kierkegaard's existentialism grew out of his believe that religion and belief in God should be an individual's choice and a private matter. His existentialism said the existence and nature of God shouldn't be forced on people. I believe he deplored the institutionalization of God. His kind of thinking gave strength to secularism and pluralism, materializing into today's more peaceful world where most of us have learned to tolerate other people's faiths.