“The De-Darwinizing of Cultural Change” By Daniel C. Dennett

Interesting talk on how much Darwinian evolution plays its part in our lives and when De-Darwinism starts. (Posted By F. Sheikh )

You can’t explain human competence all in terms of genetic evolution. You need cultural evolution as well, and that cultural evolution is profoundly Darwinian in the early days. And as time has passed, it has become more and more non-Darwinian.

I have an example that I use when I’m writing about this, well, two examples: One is Turing’s computer. If there ever was a top-down design, that’s it. I mean, they would not have given him the money to build the Manchester Computer if he didn’t have proof of concept and drawings. This was the idea, the understanding preceding the physical reality. Just the opposite of, say, a termite colony, which is bottom-up designed, and although it’s brilliantly designed, it’s a product of little entities that are themselves non-comprehending but very competent in very limited ways.

Think for a moment about a termite colony or an ant colony—amazingly competent in many ways, we can do all sorts of things, treat the whole entity as a sort of cognitive agent and it accomplishes all sorts of quite impressive behavior. But if I ask you, “What is it like to be a termite colony?” most people would say, “It’s not like anything.” Well, now let’s look at a brain, let’s look at a human brain—100 billion neurons, roughly speaking, and each one of them is dumber than a termite and they’re all sort of semi-independent. If you stop and think about it, they’re all direct descendants of free-swimming unicellular organisms that fended for themselves for a billion years on their own. There’s a lot of competence, a lot of can-do in their background, in their ancestry. Now they’re trapped in the skull and they may well have agendas of their own; they have competences of their own, no two are alike. Now the question is, how is a brain inside a head any more integrated, any more capable of there being something that it’s like to be that than a termite colony? What can we do with our brains that the termite colony couldn’t do or maybe that many animals couldn’t do?

It seems to me that we do actually know some of the answer, and it has to do with mainly what Fiery Cushman was talking about—it’s the importance of the cultural niche and the cognitive niche, and in particular I would say you couldn’t have the cognitive niche without the cultural niche because it depends on the cultural niche.

What I’m working on these days is to try to figure out—in a very speculative way, but as anchored as I can to whatever people think they know right now about the relevant fields—how culture could prune, tame, organize, structure brains to make language possible and then to make higher cognition (than reason, and so forth) possible on top of that. If you ask the chicken-egg question—which came first—did we first get real smart so that now we could have culture? Or did we get culture and that enabled us to become smart? The answer to that is yes, it’s both, it’s a co-evolutionary process.

What particularly interests me about that is I am now thinking about culture and its role in creating the human mind as a process, which begins very Darwinian and becomes less Darwinian as time goes by. This is the de-Darwinizing of cultural change in the world.

http://edge.org/panel/daniel-c-dennett-the-de-darwinizing-of-cultural-change-headcon-13-part-x

In Contradiction: A Study of Transconsistent By Professor Graham Priest

A review of a book “In Contradiction” by Graham Priest

Shared by Noor Salik

NOTE:                  Professor Graham Priest is a renowned living philosopher specializing in Modern Logic. Contradiction, tautology (esp. imagining a logical link where it is non-existent) , finite logic, infinite logic are the concepts worthy of the discussion among TF USA affiliates (nSalik)

Graham Priest

In Contradiction: A Study of the Transconsistent

Published: March 18, 2007

Graham Priest, In Contradiction: A Study of the Transconsistent, Oxford University Press, 2nd edition (expanded), 2006, 352pp., $35.00 (pbk), ISBN 0199263302.

Reviewed by José Martínez Fernández, University of Barcelona


A dialetheia is a true contradiction, that is, a sentence A such that A ∧ ¬ A is true.  Since falsity is defined as truth of the negation, a dialetheia can be equivalently defined as a sentence A that is both true and false. The first edition of In Contradiction, published in 1987, has become the classical presentation and defense of dialetheism: the view that there are dialetheias. This thesis may look at first sight almost unintelligible, making us wonder what the meaning of truth and negation would be if there are true contradictions. But after reading the careful arguments that Priest builds to defend dialetheism, and the passionate attack he launches on classical logic and consistent views of the world, one realizes that dialetheism is a major logical theory, deserving a detailed examination.

The second edition of the book incorporates unchanged (apart from corrections of typographical errors and notational changes) the text of the first edition with its three parts and then adds a fourth part with six new chapters (ch.15-20), which comment on the text of the first edition and further develop some of its contents, expanding the book by one third. I will begin by outlining the main changes and additions that Priest has made to the first edition of the book. I will then make two critical comments.

For further reading, please click the link below…

http://ndpr.nd.edu/news/25245-in-contradiction-a-study-of-the-transconsistent/

 

“Religion Without God” By Ronald Dworkin

( In light of recent discussion on God and Religion,a worth reading excerpt from a recent book by Ronald Dworkin, a well known philosopher, secularist and an atheist. F. Sheikh)

Before he died on February 14, Ronald Dworkin sent to The New York Review a text of his new book, Religion Without God, to be published by Harvard University Press later this year. Excerpt from First Chapter.

The familiar stark divide between people of religion and without religion is too crude. Many millions of people who count themselves atheists have convictions and experiences very like and just as profound as those that believers count as religious. They say that though they do not believe in a “personal” god, they nevertheless believe in a “force” in the universe “greater than we are.” They feel an inescapable responsibility to live their lives well, with due respect for the lives of others; they take pride in a life they think well lived and suffer sometimes inconsolable regret at a life they think, in retrospect, wasted. They find the Grand Canyon not just arresting but breathtakingly and eerily wonderful. They are not simply interested in the latest discoveries about the vast universe but enthralled by them. These are not, for them, just a matter of immediate sensuous and otherwise inexplicable response. They express a conviction that the force and wonder they sense are real, just as real as planets or pain, that moral truth and natural wonder do not simply evoke awe but call for it.

There are famous and poetic expressions of the same set of attitudes. Albert Einstein said that though an atheist he was a deeply religious man:

“To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling, is at the center of true religiousness. In this sense, and in this sense only, I belong in the ranks of devoutly religious men.1

Percy Bysshe Shelley declared himself an atheist who nevertheless felt that “The awful shadow of some unseen Power/Floats though unseen among us….”2 Philosophers, historians, and sociologists of religion have insisted on an account of religious experience that finds a place for religious atheism. William James said that one of the two essentials of religion is a sense of fundamentality: that there are “things in the universe,” as he put it, “that throw the last stone.”3 Theists have a god for that role, but an atheist can think that the importance of living well throws the last stone, that there is nothing more basic on which that responsibility rests or needs to rest.

Judges often have to decide what “religion” means for legal purposes. For example, the American Supreme Court had to decide whether, when Congress provided a “conscientious objection” exemption from military service for men whose religion would not allow them to serve, an atheist whose moral convictions also prohibited service qualified for the objection. It decided that he did qualify.4 The Court, called upon to interpret the Constitution’s guarantee of “free exercise of religion” in another case, declared that many religions flourish in the United States that do not recognize a god, including something the Court called “secular humanism.”5

 

http://www.nybooks.com/articles/archives/2013/apr/04/religion-without-god/

Slavoj ZIZEK on Violence

 

Slavoj ZIZEK on Violence

It is about one hour interview. ZIZEK answers four questions. ZIZEK is a controversial leftist intellectual. You watch the interview and make your own judgment. The video throws some light as to how a modern progressive philosopher thinks and analyzes the issues. What are the existential problems being reflected upon, by a present day progressive minds?

http://www.youtube.com/watch?v=WCOv8X-u2Ko

Shared by Noor Salik.

{I came across this video when I was looking for some info to write a comment on Dr. Fayyaz Sheikh’s recent reflections on Existence of God plus  Science and Pseudo-Science} nSalik