David's compassion

Discussion of the nature of Ultimate Reality and the path to Enlightenment.
Sapius
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Re: David's compassion

Post by Sapius »

Cory;
I know people who have adopted children overseas, donating money and what not. They don't do it expecting favor or something in return, they do it because it makes them feel good.
I know, but the point is, can you for example, do anything at all without it making you feel good?
There's a big difference between expecting something in return and feeling happy because you helped someone.
One may not know or simply deny, but it feels good (“happy”) even to not expect something in return (because of ones values based in and of egocentricity); the point being, the least degree of unselfishness [Oops! read that as 'selfishness'] is what defines compassion or love as it is; how loving or being companionate (you can give ‘compassion” a more profound meaning, but essentially it still means the same) towards humanity, is but a matter of a degree of being least selfish, not selfless, for consciousness remains egocentric however.
In fact, I think it's worth contrasting two kinds of financially successful humans:

a) those who are happy enough to give charitably.

b) those who are too miserable and self absorbed to give charitably.
Sure, why not, but how about being compassionate enough to give charitably irrelevant of what is being given, and irrelevant of his financial status? I have seen otherwise miserably self-absorbed beggars extending a helping hand if the situation demands.

Or say those who logically reason that helping others in anyway, (including that of offering wisdom), will help humanity as a whole, irrelevant of the fact that he can earn his own living and is intelligent enough to earn a bit more to say support a few others; who may first live today to learn of wisdom tomorrow, or someone down their line of lineage. After all, what exactly can one take to his grave?

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Cory Duchesne
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Re: David's compassion

Post by Cory Duchesne »

Sapius wrote:Cory;
I know people who have adopted children overseas, donating money and what not. They don't do it expecting favor or something in return, they do it because it makes them feel good.
I know, but the point is, can you for example, do anything at all without it making you feel good?
I know of a guy who trained very hard to swim in the arctic ocean. This involved subjecting himself to a lot of discomfort and pain, but I think he was moved largely by feelings of excitement. The same goes with body builders. Certain kinds of pain yield pleasure.

A guy like Diogenes? I'm sure all the struggle and effort he put into being stoic (rolling in hot sand and freezing snow) was fueled by the excitement he felt when he thought of how powerful he could become.

But whether or not the ego can eventually function without being motivated and moved by excitement is not something I can be certain about. I really don't know.
There's a big difference between expecting something in return and feeling happy because you helped someone.
One may not know or simply deny, but it feels good (“happy”) even to not expect something in return (because of ones values based in and of egocentricity);
Yes, that's what I was trying to imply.
the point being, the least degree of unselfishness [Oops! read that as 'selfishness'] is what defines compassion or love as it is; how loving or being companionate (you can give ‘compassion” a more profound meaning, but essentially it still means the same) towards humanity, is but a matter of a degree of being least selfish, not selfless, for consciousness remains egocentric however.
I'm not so sure about this. An individual is a part of a larger whole, and I think it's beneficial to realize that, as an individual, one's action is not divided from the action of the other individuals. For instance, it isn't a choice that the supermarket happens to be where it is, is open at a certain time, is stocked with certain food. My action is dictated by the actions of others, and ultimately, all actions are connected to form a single movement.
In fact, I think it's worth contrasting two kinds of financially successful humans:

a) those who are happy enough to give charitably.

b) those who are too miserable and self absorbed to give charitably.
Sure, why not, but how about being compassionate enough to give charitably irrelevant of what is being given, and irrelevant of his financial status? I have seen otherwise miserably self-absorbed beggars extending a helping hand if the situation demands.
Yes, true, but that's a more spontaneous and meager sort of helping, as opposed to a more consistent and continuous helping involving donations of money.
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Re: David's compassion

Post by Sapius »

Cory.
I know of a guy who trained very hard to swim in the arctic ocean. This involved subjecting himself to a lot of discomfort and pain, but I think he was moved largely by feelings of excitement. The same goes with body builders. Certain kinds of pain yield pleasure.

A guy like Diogenes? I'm sure all the struggle and effort he put into being stoic (rolling in hot sand and freezing snow) was fueled by the excitement he felt when he thought of how powerful he could become.
Absolutely, no doubt about that. Good examples.
But whether or not the ego can eventually function without being motivated and moved by excitement is not something I can be certain about. I really don't know.
In my opinion, it cannot without motivation.

Not necessarily excitement, but the key word as you correctly mention is motivation, and that revolves around self-centered values and feelings; self-sacrifice could be a strong motivation; the goal of achieving ego-less-ness since one values it so, could be a strong motivation for the ego itself. For me ‘ego’ is but the pure “I”, an inherent sense of being through merely sensing that which is “not I” which cannot be eradicated as long as consciousness is.. Now to consider that I exit inherently, that is, totally independent of all that there is, is what I would define a false-ego that overlays this necessarily real EGO; Self; a necessary sense without which one cannot operate or think at all. Not even think of independent or dependant existence, but one can however get rid of a false-ego, PRIDE in a Self as being independent, through reasoning, but never the real Ego; I.

I don’t see any essential difference between the Self, or purely the I, or Ego, because it necessarily remains Self-centered in nature, and self-interest always remains the motivation; even that of not valuing anything at all, which ones self-centered-values (or judgment) justify it for him. Which could lead to a sense of nihilism or depression.
I'm not so sure about this. An individual is a part of a larger whole, and I think it's beneficial to realize that, as an individual, one's action is not divided from the action of the other individuals.
Sure, realizing that is surely beneficial, but what does that realization do? In my opinion turns one humble enough to shed false-pride, shed false-ego. It should shatter the sense that I am something profoundly significant in and of MY Self, divorced from all else that there is.
For instance, it isn't a choice that the supermarket happens to be where it is, is open at a certain time, is stocked with certain food. My action is dictated by the actions of others, and ultimately, all actions are connected to form a single movement.
The single movement you talk about is HERE and NOW. One must not forget in this moment that one is as much a cause as one is an effect. You are simply taking the factor that you are but an effect of all else, and not a cause of anything at all. For Pete’s sake, YOU are a causally created thing too, and have a particular nature, and in the above example, your intellect can decide to go at 10 am or 2 pm since you know the opening hours are 9am to 9pm. You may have many other reasons to go at a particular time, and your intellect alone decides that, taking into account circumstances and the information you have retained in your memory, and calculate internally. External stimuli do not directly force you to do anything at all, but your internal calculations of information held in your memory do. You are as much a product of causality as causality is a product of YOU.

So, the supermarket is out of stock of my favourite green beans, so what the hell should I do? Just stare and wait until red beans cause me to pick a tin of THAT? Are you telling me that you have no intelligence as a particular Self that is capable of using information, and coupled with what YOU might feel good then, that may guide you to pick up a steak instead? Surprise! I was caused to pick up stake, but by what? The steak being there itself, or how I felt or decided then? So what if it that was an Ostrich steak, may be I felt like trying it; the Ostrich steak was not calling out to me, my sense of adventure was.
Yes, true, but that's a more spontaneous and meager sort of helping, as opposed to a more consistent and continuous helping involving donations of money.
And both of them require self-centered values and feelings at its core, irrelevant of any $$$ being involved, and that was my point.

Do not for a moment think that I am trying to whitewash those that donate or help for wiping off their guilt that arises through false-ego, like God will reward me, or the hope that I will be miraculously rewarded for my good Karma.
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Re: David's compassion

Post by bert »

sapius
I don’t see any essential difference between the Self, or purely the I, or Ego, because it necessarily remains Self-centered in nature, and self-interest always remains the motivation; even that of not valuing anything at all, which ones self-centered-values (or judgment) justify it for him. Which could lead to a sense of nihilism or depression.
Self is the real thing, Ego what we realize of it.
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Re: David's compassion

Post by brokenhead »

Sapius wrote:
I don’t see any essential difference between the Self, or purely the I, or Ego, because it necessarily remains Self-centered in nature, and self-interest always remains the motivation; even that of not valuing anything at all, which ones self-centered-values (or judgment) justify it for him. Which could lead to a sense of nihilism or depression.
I agree with the first part of this, up to the part about self-interest always being the motivation behind one's acts.

That's quite the recurring theme in these forums. Self-interest. It has risen to "by-definition" status. If one acts, then the "I" (das Ich, or Ego) must be involved, so by definition, self interest must be the motivation. I see it in this sense to be a meaningless assertion. It carries no import when being made about a specific action, if it holds true of all actions.

That's where I find fault with it, for it is, in addition, a value judgement. A value judgement that holds true in every circumstance is by nature contradictory.

People do meaningless, self defeating things all the time, things that no one, not even they, can justify or explain. I guess I am saying I can imagine actions that benefit nobody, nor were ever intended to. This is not to imply no motivation, as this might be seen as violating cause and effect, but rather to imply self-interest cannot always be a given.

And what would prompt somebody to give up his life for a friend, someone who was not genetically related? The self-interest idea negates the notion of a collective consciusness to an extent, IMO. I'm aware that this can be talked around, but negating purely altruistic behavior just seems incorrect and unnecessary.
Sapius
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Re: David's compassion

Post by Sapius »

bert wrote:sapius
I don’t see any essential difference between the Self, or purely the I, or Ego, because it necessarily remains Self-centered in nature, and self-interest always remains the motivation; even that of not valuing anything at all, which ones self-centered-values (or judgment) justify it for him. Which could lead to a sense of nihilism or depression.
Self is the real thing, Ego what we realize of it.
Well, I have no problems with how you define it, Bert, but then how unreal is the ego, that realizes the Self to be the real thing? And how can a Self operate if it did not have a sense of a Self against not Self? Which essentially is the same as a sense of “I”?
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Re: David's compassion

Post by Cory Duchesne »

Sapius wrote:
But whether or not the ego can eventually function without being motivated and moved by excitement is not something I can be certain about. I really don't know.
In my opinion, [the ego] cannot [function] without motivation.
How about I put it another way. Can the organism function without motivation, and instead only act to preserve the survival of what it identifies as consciousness? And is it reasonable to identify consciousness as caused by the multitude of organisms that appear capable of consciousness?
Sapius wrote: The single movement you talk about is HERE and NOW. One must not forget in this moment that one is as much a cause as one is an effect. You are simply taking the factor that you are but an effect of all else, and not a cause of anything at all. For Pete’s sake, YOU are a causally created thing too, and have a particular nature, and in the above example, your intellect can decide to go at 10 am or 2 pm since you know the opening hours are 9am to 9pm. You may have many other reasons to go at a particular time, and your intellect alone decides that, taking into account circumstances and the information you have retained in your memory, and calculate internally. External stimuli do not directly force you to do anything at all, but your internal calculations of information held in your memory do. You are as much a product of causality as causality is a product of YOU.

So, the supermarket is out of stock of my favourite green beans, so what the hell should I do? Just stare and wait until red beans cause me to pick a tin of THAT?
If your favorite green beans aren't there, is it really a choice which foods you think of next?
Are you telling me that you have no intelligence as a particular Self that is capable of using information, and coupled with what YOU might feel good then, that may guide you to pick up a steak instead?
1) I see intelligence (mental activity) as caused, conditioned and involuntary.

2) If what I initially want is unavailable, I don't regard the alternative options that crop up in my mind as choices, but rather, the options of alternative foods are data that I have no choice but to deal with.
Surprise! I was caused to pick up steak, but by what?
By everything!
So what if it that was an Ostrich steak, may be I felt like trying it; the Ostrich steak was not calling out to me, my sense of adventure was.
Your sense of adventure isn't anymore of a choice than is the size of your feet.
Sapius
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Re: David's compassion

Post by Sapius »

Brokenhead;
That's where I find fault with it, for it is, in addition, a value judgement. A value judgement that holds true in every circumstance is by nature contradictory.
And how is that? “I” itself is a value judgment to begin with, that I am not something else. If a newborn baby did not already have the support of this value judgment, it could not grab at anything at all. A sensually calculated value judgment is already made before one knows what “value judgment” is, at light speed.
People do meaningless, self defeating things all the time, things that no one, not even they, can justify or explain.
Meaningless according to whom? And they do it however, why? Is it possible that it made them feel good at the time?
And what would prompt somebody to give up his life for a friend, someone who was not genetically related?
I wonder what. Friendship perhaps?
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Re: David's compassion

Post by Sapius »

Cory,
How about I put it another way. Can the organism function without motivation, and instead only act to preserve the survival of what it identifies as consciousness?
Then ‘survival of consciousness’ becomes its motivation. No?
And is it reasonable to identify consciousness as caused by the multitude of organisms that appear capable of consciousness?
Not according to you, it isn’t; because it is caused by everything! Why are you being so reasonable here?
I see intelligence (mental activity) as caused, conditioned and involuntary.
Fine by me, but that does not make your mental activity mine however, and mine is capable of individuality from which I can operate coherently, and it has the capability of ignoring your mentality if it wishes to.
If what I initially want is unavailable, I don't regard the alternative options that crop up in my mind as choices, but rather, the options of alternative foods are data that I have no choice but to deal with.
But you do have to decide, don’t you? Alternatively you could go hunting the streets for any other option that may present itself, or decide to go back home and have a glass of milk and cookies.
I was caused to pick up steak, but by what?

By everything!
Yeah, I know. Sounds quite profound, and reasonable.
Your sense of adventure isn't anymore of a choice than is the size of your feet.
This one is even better :D
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Cory Duchesne
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Re: David's compassion

Post by Cory Duchesne »

Sapius wrote:Cory,
How about I put it another way. Can the organism function without motivation, and instead only act to preserve the survival of what it identifies as consciousness?
Then ‘survival of consciousness’ becomes its motivation. No?
It's feasible that one can act without motivation, and instead have one's actions based on simply a fixed set of instructions that guide one's behavior.

On the other hand, perhaps the organism cannot function unless it is motivated by feeling egotistical pleasure.

I'm honestly not too sure.
Sapius wrote:
And is it reasonable to identify consciousness as caused by the multitude of organisms that appear capable of consciousness?
Not according to you, it isn’t; because it is caused by everything! Why are you being so reasonable here?
Well, the organisms are caused by everything.

But if I'm interested in preserving 'the most advanced form of consciousness that I can conceive of' then it doesn't make sense to focus on preserving a particular breed of poodle.

Poodles and 'organisms capable of consciousness' both have their roots in the same beginningless past.

Sapius wrote:
I see intelligence (mental activity) as caused, conditioned and involuntary.
Fine by me, but that does not make your mental activity mine however, and mine is capable of individuality from which I can operate coherently, and it has the capability of ignoring your mentality if it wishes to.
Well your thinking is certainly connected to mine, given that I'm reading your words. Your thinking is a part of me, and my thinking, whether you like it or not, is a part of you. Yes, you can begin to ignore me, but not without taking parts of my thinking with you as memory.
If what I initially want is unavailable, I don't regard the alternative options that crop up in my mind as choices, but rather, the options of alternative foods are data that I have no choice but to deal with.
But you do have to decide, don’t you?
It's true that the word 'decision' is apt, but my decision is either governed by 1) feelings, 2) logic or 3) randomness.

(as opposed to being governed by free will)

For instance, an example of a decision governed by feelings:

I might purchase a chocolate bar because an involuntary craving for it prevails.

On the other hand, I might use logic to determine what food is healthiest, and so I purchase fish because I deem fish is the healthiest choice. Again, my impression that fish is healthy and my desire to be healthy are not choices, but simply involuntary facts.

Finally, when it comes to randomness, I might be faced with two types of fish. They are both the exact same price and one doesn't seem better than the other. In this case, my choice is governed by a blind whim, which I think is apt to regard as random.
Alternatively you could go hunting the streets for any other option that may present itself, or decide to go back home and have a glass of milk and cookies.
You could, it depends on your feelings, on your logic, and on randomness/fate.

It's the randomness and fate that is most difficult to argue for. If there is free will, it would be in those moments that don't really matter too much. The things that matter to us as humans always have connections to feelings and logic, which are involuntary.
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Re: David's compassion

Post by brokenhead »

Sapius:

You seem to be battling on several fronts right now. That's OK, I know you are up to it.

I said, regarding the claim that all action is self-motivated:
That's where I find fault with it, for it is, in addition, a value judgement. A value judgement that holds true in every circumstance is by nature contradictory.
You responded:
And how is that? “I” itself is a value judgment to begin with, that I am not something else. If a newborn baby did not already have the support of this value judgment, it could not grab at anything at all. A sensually calculated value judgment is already made before one knows what “value judgment” is, at light speed.
You are waxing too poetic. "I" is not a value judgement in the slightest. It is simply a term. That the "I" is what it is and not something else is an ontological realization, which by the way, not everyone is equipped to make. And yet it is not a value judgement in the sense that its value can be debated.

Me:
People do meaningless, self defeating things all the time, things that no one, not even they, can justify or explain.
You:
Meaningless according to whom? And they do it however, why? Is it possible that it made them feel good at the time?
Meaningless to everybody. It's possible that a seemingly inexplicable action had meaning to the actor, and it's also possible it may have "felt" good to the actor. It's also possible that neither the last two statements applied.

Me:
And what would prompt somebody to give up his life for a friend, someone who was not genetically related?
You:
I wonder what. Friendship perhaps?
Yes, indeed. But lumping such a selfless act in with other activities that are plainly less selfless and have more of a clear-cut self interest behind them is to make a philosphical statement which obfuscates the difference. To what end? Saying that pure altruism as such does not exist, and that such friendship somehow contains a selfish component is confusing a very simple thing.
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Re: David's compassion

Post by divine focus »

brokenhead wrote:Sapius:

Me:
And what would prompt somebody to give up his life for a friend, someone who was not genetically related?
You:
I wonder what. Friendship perhaps?
Yes, indeed. But lumping such a selfless act in with other activities that are plainly less selfless and have more of a clear-cut self interest behind them is to make a philosphical statement which obfuscates the difference. To what end? Saying that pure altruism as such does not exist, and that such friendship somehow contains a selfish component is confusing a very simple thing.
The issue isn't an absolute sense of self-interest but self-motivation. Self-interest is a value judgment, like you said, but self-motivation isn't. Self-motivation is the basis of value-judgments.

Cory,
Finally, when it comes to randomness, I might be faced with two types of fish. They are both the exact same price and one doesn't seem better than the other. In this case, my choice is governed by a blind whim, which I think is apt to regard as random.
It's not blind whim, and it's not random! That's all I can say ;j
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Re: David's compassion

Post by brokenhead »

Cory Duchesne wrote:
It's true that the word 'decision' is apt, but my decision is either governed by 1) feelings, 2) logic or 3) randomness.

(as opposed to being governed by free will)
Free will is not supposed to govern your decisions. Rather, it is that characteristic that you possess which enables you to act on those three things, which BTW, I agree with.
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Re: David's compassion

Post by Dave Toast »

That's not the best terminology being employed there though as it's all underpinned by logic - even feelings and whim are.

A mixture of differing ratios of reason and feeling seem to better fit the bill. What we call whim is simply a Hasty generalisation due to lack of knowledge of causes. Free will is akin to whim in the same way.
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Re: David's compassion

Post by Cory Duchesne »

Dave Toast wrote:That's not the best terminology being employed there though as it's all underpinned by logic - even feelings and whim are.
What if I'm caught between two choices, one which doesn't appear better than the other, and just randomly pick one? Surely logic does not underpin that decision.
A mixture of differing ratios of reason and feeling seem to better fit the bill. What we call whim is simply a Hasty generalisation due to lack of knowledge of causes. Free will is akin to whim in the same way.
I think there are some instances of human behavior that are devoid of logic and feeling. These are best regarded as whims.
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Re: David's compassion

Post by Dave Toast »

brokenhead wrote:But lumping such a selfless act in with other activities that are plainly less selfless and have more of a clear-cut self interest behind them is to make a philosphical statement which obfuscates the difference. To what end? Saying that pure altruism as such does not exist, and that such friendship somehow contains a selfish component is confusing a very simple thing.
You're missing the point entirely, looking at it's exact opposite in fact. You see this point about self-interest as obfuscating the difference between acts of less selflessness and more selflessness. This philosophical point about self-interest, rather than obfuscate said differences, illuminates the commonality. It's just a tool to illustrate a philosophical truth which might otherwise, in keeping with the common intuitive understanding, go unrecognised.

But we get to keep the intuitive understanding too. More or less selflessness still exists. It's just that what we call pure altruism is another one of those Hasty generalisations due to lack of knowledge of causes. Terms such as altruism, whim and free will are obviously useful referents, most especially in what we might call non-philosophical life. But the deeper truth about such things is more illuminating and relevant to the philosophical life.
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Re: David's compassion

Post by Cory Duchesne »

brokenhead wrote:Cory Duchesne wrote:
It's true that the word 'decision' is apt, but my decision is either governed by 1) feelings, 2) logic or 3) randomness.

(as opposed to being governed by free will)
Free will is not supposed to govern your decisions.
I personally don't believe in free will. But for the people who do, it would make the most sense for them to assume that free will is the governer of action. Surely that must be what they believe. But then again, people who believe in free will usually haven't really given the subject much straightforward, honest thought.
Rather, [free will] is that characteristic that you possess which enables you to act on those three things, which BTW, I agree with.
So when does free will begin in you're opinion? In the womb? At the age of two?
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Re: David's compassion

Post by Dave Toast »

Cory,
DT: That's not the best terminology being employed there though as it's all underpinned by logic - even feelings and whim are.

Cory: What if I'm caught between two choices, one which doesn't appear better than the other, and just randomly pick one? Surely logic does not underpin that decision.
Whether you know the reasons or not, the process is causal. It seems I'm harping on about this but what we call randomness is another one of those Hasty generalisations, philosophically. It's not really random, you know this Cory.

Reason may not underpin said 'decision' but logic underpins everything in the mind, whether we're conscious of it or not. Logic is the system of consciousness. Reason is the conscious more or less accurate employment of logic to some degree or other.
DT: A mixture of differing ratios of reason and feeling seem to better fit the bill. What we call whim is simply a Hasty generalisation due to lack of knowledge of causes. Free will is akin to whim in the same way.

Cory: I think there are some instances of human behavior that are devoid of logic and feeling. These are best regarded as whims.
I think we're employing differing definitions of logic here Cory. And, as I say, under closer examination, things such as decisions (choice) and randomness are philosophical red herrings. Again, you know these things through the process of examining causality. In such light, don't you think that whim fits into the same category?
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Re: David's compassion

Post by Cory Duchesne »

Dave Toast wrote:Cory,
DT: That's not the best terminology being employed there though as it's all underpinned by logic - even feelings and whim are.

Cory: What if I'm caught between two choices, one which doesn't appear better than the other, and just randomly pick one? Surely logic does not underpin that decision.
Whether you know the reasons or not, the process is causal. It seems I'm harping on about this but what we call randomness is another one of those Hasty generalizations, philosophically. It's not really random, you know this Cory.
I think it's reasonable to label certain phenomena random (e.g., black and white fuzz on the television screen). Likewise, despite we are all caused to be the way we are, I think it's reasonable to label certain behavior as 'responsible' (e.g., John is a responsible person) even though all is predetermined.
Reason may not underpin said 'decision' but logic underpins everything in the mind, whether we're conscious of it or not.
But does logic underpin everything that the organism does?
Logic is the system of consciousness. Reason is the conscious more or less accurate employment of logic to some degree or other.
I'll admit, I'm not clear when it comes to the difference between logic and reason. I always thought that to be logical is to reason, and to reason is to be logical. In other words, i don't see much difference between them.
CD: I think there are some instances of human behavior that are devoid of logic and feeling. These are best regarded as whims.

DT: I think we're employing differing definitions of logic here Cory.


Yes, I think we are to. By logic I mean, having a reason for doing something.
And, as I say, under closer examination, things such as decisions (choice) and randomness are philosophical red herrings.
What about responsibility?
Again, you know these things through the process of examining causality. In such light, don't you think that whim fits into the same category?
I believe that some human action (the trivial stuff) can be devoid of logic and feeling. Such action I believe can aptly regarded as random, but it's only random relative to more orderly and reasoned affairs.

I agree that randomness is ultimately illusionary, given all is caused.
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Re: David's compassion

Post by brokenhead »

Dave Toast writes:
It's just that what we call pure altruism is another one of those Hasty generalisations due to lack of knowledge of causes. Terms such as altruism, whim and free will are obviously useful referents, most especially in what we might call non-philosophical life. But the deeper truth about such things is more illuminating and relevant to the philosophical life.
You state this as if it were true in all cases. I find such a philosophical life as comforting as a noose around my neck. I like to think of myself as one of the most skeptical bastards out there, but even I am not convinced altruism is merely a generalization based on ignorance of the facts. You are telling me that I cannot act in an entirely selfless manner should I choose to do so.
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Re: David's compassion

Post by Dave Toast »

brokenhead,
DT: It's just that what we call pure altruism is another one of those Hasty generalisations due to lack of knowledge of causes. Terms such as altruism, whim and free will are obviously useful referents, most especially in what we might call non-philosophical life. But the deeper truth about such things is more illuminating and relevant to the philosophical life.

Brokenhead: You state this as if it were true in all cases.
It is true that in all human action, a component of self-interest is always present.

But I tried to make it clear that these terms such as altruism are still useful. So even though self-interest is true in all cases, that doesn't mean the use of said term is always inappropriate. Just as ultimately there is really no such thing as good or evil, these terms can still be useful and appropriate.
I find such a philosophical life as comforting as a noose around my neck.
Certain truths are not to everyone's taste but they are the truth nonetheless. Philosophy is not a matter of cherrypicking.
I like to think of myself as one of the most skeptical bastards out there, but even I am not convinced altruism is merely a generalization based on ignorance of the facts.
It's a Hasty generalisation, which is one of the False generalisation logical fallacies.

If one examines the self, its interests and actions, one cannot help but see the component of self-interest in all actions. In doing so, one avails themselves of the facts and removes ignorance of such. The Hasty generalisation that is extrapolating 100% pure altruistic actions from the varying degree of selflessness present in other actions no longer makes sense, strictly.
You are telling me that I cannot act in an entirely selfless manner should I choose to do so.
I'm stating that, ultimately, there can be no such thing as a self that acts 100% selflessly. And that even if such a thing were possible, it certainly wouldn't be a matter of choice as what we imagine choice to be is not the true state of affairs either.
Dave Toast
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Re: David's compassion

Post by Dave Toast »

Cory,
DT: That's not the best terminology being employed there though as it's all underpinned by logic - even feelings and whim are.

Cory: What if I'm caught between two choices, one which doesn't appear better than the other, and just randomly pick one? Surely logic does not underpin that decision.

DT: Whether you know the reasons or not, the process is causal. It seems I'm harping on about this but what we call randomness is another one of those Hasty generalizations, philosophically. It's not really random, you know this Cory.

Cory: I think it's reasonable to label certain phenomena random (e.g., black and white fuzz on the television screen).
It's reasonable and useful, yes. But its not ultimately true.
Cory: Likewise, despite we are all caused to be the way we are, I think it's reasonable to label certain behavior as 'responsible' (e.g., John is a responsible person) even though all is predetermined.
Yes it is. But of course, when you examine what responsibility is supposed to be and you see that the assumption of such entails an independent agent able to choose between right and wrong, you can see the problem with the ultimate truth of it in the light of causality.
DT: Reason may not underpin said 'decision' but logic underpins everything in the mind, whether we're conscious of it or not.

Cory: But does logic underpin everything that the organism does?
That really depends what you mean. Logic doesn't underpin slipping on a banana skin or the filtering of blood in the liver but every movement of the mind is underpinned by differentiation - logic.
DT: Logic is the system of consciousness. Reason is the conscious more or less accurate employment of logic to some degree or other.

Cory: I'll admit, I'm not clear when it comes to the difference between logic and reason. I always thought that to be logical is to reason, and to reason is to be logical. In other words, i don't see much difference between them.
To be logical is to reason but to reason is not necessarily to be logically sound.
Cory: I think there are some instances of human behavior that are devoid of logic and feeling. These are best regarded as whims.

DT: I think we're employing differing definitions of logic here Cory.

Cory: Yes, I think we are to. By logic I mean, having a reason for doing something.

That's not the best definition I've ever heard mate. Although all reasons are underpinned by logic - differentiation, there are certainly plenty of reasons that are not logically sound.
DT: And, as I say, under closer examination, things such as decisions (choice) and randomness are philosophical red herrings.

Cory: What about responsibility?
See above. Again, it's not that such terms have no use as a referent as clearly they do. It's just that ultimately, they're not what the intuitive understanding thinks them to be.
DT: Again, you know these things through the process of examining causality. In such light, don't you think that whim fits into the same category?

Cory: I believe that some human action (the trivial stuff) can be devoid of logic and feeling. Such action I believe can aptly regarded as random, but it's only random relative to more orderly and reasoned affairs.

I agree that randomness is ultimately illusionary, given all is caused.
I think we're pretty much on the same page then, save some conflation of definitions and terminology. Certain actions seem more or less random than others so the term can be employed in a relative manner but that's only as long as we understand that what we're really refering to is our relative lack of understanding of the causes involved. This is as opposed to truly random behaviour, which cannot be relative (it's either random or it's not) and makes no sense in light of causality.

Also, as previously discussed, we're employing different definitions of logic. Mine is simply differentiation and the rules of inference that spring from it. Yours seems to be more what I've refered to as reason i.e. the employment of some elements of the rules of inference to some extent or other. Reasoning is relative, it can be done well or not so well - good or bad reasoning. Logic isn't relative and it can't be done badly as incorrect logic is not logic at all. It's either logical or it's not.
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divine focus
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Re: David's compassion

Post by divine focus »

Cory Duchesne wrote:I think it's reasonable to label certain phenomena random (e.g., black and white fuzz on the television screen). Likewise, despite we are all caused to be the way we are, I think it's reasonable to label certain behavior as 'responsible' (e.g., John is a responsible person) even though all is predetermined.
No, all is undetermined. If your choice is as influential as any other cause, your choice determines everything. And you're always choosing. Constantly. Absolutely.
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Sapius
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Re: David's compassion

Post by Sapius »

Cory;
It's feasible that one can act without motivation, and instead have one's actions based on simply a fixed set of instructions that guide one's behavior.

On the other hand, perhaps the organism cannot function unless it is motivated by feeling egotistical pleasure.

I'm honestly not too sure.
Fair enough, but I cannot see a possibility of any action devoid of motivation.
Well, the organisms are caused by everything.

But if I'm interested in preserving 'the most advanced form of consciousness that I can conceive of' then it doesn't make sense to focus on preserving a particular breed of poodle.

Poodles and 'organisms capable of consciousness' both have their roots in the same beginningless past.
I think I might have to give you a taste of your own medicine, so please bear with me.

No, YOU are not interested, everything is.
Well your thinking is certainly connected to mine, given that I'm reading your words.
No, everything is connected to everything.
It's true that the word 'decision' is apt, but my decision is either governed by 1) feelings, 2) logic or 3) randomness.
No, any thing is governed by everything.
Finally, when it comes to randomness, I might be faced with two types of fish. They are both the exact same price and one doesn't seem better than the other. In this case, my choice is governed by a blind whim, which I think is apt to regard as random.
No. (same as above).
S: Alternatively you could go hunting the streets for any other option that may present itself, or decide to go back home and have a glass of milk and cookies

C: You could, it depends on your feelings, on your logic, and on randomness/fate.
Really? YOU think so? No, they are dependent on everything.
So when does free will begin in you're opinion? In the womb? At the age of two?
No; from the beginningless past.

You get the picture? How illogical it is to address an issue from a different perspective than from which it is being discussed.

I think it won’t be wrong of me to address your posts likewise, whenever it suits me.
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Re: David's compassion

Post by brokenhead »

Dave Toast:
I'm stating that, ultimately, there can be no such thing as a self that acts 100% selflessly. And that even if such a thing were possible, it certainly wouldn't be a matter of choice as what we imagine choice to be is not the true state of affairs either.
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