Spring 2010 Senior Seminar Course Notes

I'd like to use this as a shared space for links to content you find or generate for particular classes.

1/19

Sub-topics and references within Chapter 1

How does one ask the question of the meaningfulness of life?

What is eudaimonism? Cameron Faller

“Eudaimonia” comes from the Greek word meaning “flourishing,” and therefore Owen Flanagan proposes that “eudaimonics” is the “systematic theorizing about the nature, causes, and constituents of human flourishing”. This search can be done within or outside of a naturalistic framework, but it is obvious from the first few pages of this book that the author attempts to define human flourishing only within the context of a naturalistic world view. Flanagan believes that this project is accomplished through understanding that people find meaning through six different spaces of meaning: art, technology, spirituality, science, politics, and ethics. Flanagan asserts that while people may find their meaning through various combinations of these six spaces, people are drawn to these spaces for meaning because all people desire the true, the good, and the beautiful. While Flanagan seems to make a valid point about the way we obtain meaning in the world, why doesn’t he ask the question of why people desire the true, the good, and the beautiful? He acknowledges that these are the foundation for the six spaces of meaning, but why are people drawn to these three aspects of reality to begin with. It seems as though Flanagan only wants to ask questions to the point where he can still comfortably maintain his presupposed naturalistic world view. Also, Flanagan mentions that each individual finds their own individual meaning and personal flourishing through their own combination of the six spaces of meaning. Some many find meaning in science and technology while another may find meaning through ethics and politics. However, if we all share the same nature as rational animals shouldn’t there be some fundamental “space” through which all find meaning. Sure, we might differentiate when it comes to the six spaces of meaning, but on a more basic level there must be some basic thing that leads to human flourishing. I think Aristotle attempts to partially answer this question in his Nicomachean Ethics when he declares that living a virtuous life is the fundamental space through which all rational animals find meaning. Flanagan acknowledges a singular source to meaning when he declares that all humans strive after the true, the good, and the beautiful. But what is the source of the true, the good, and the beautiful and why do we strive after it? Cfaller 02:05, 18 January 2010 (UTC)

Eudaimonism and Spaces of Meaning Brandon Yost

I think Cameron raises some excellent questions regarding Eudaimonism, which I think lend themselves to Flanagan's six spaces of meaning. The issue seems very difficult to even talk about, for it is very metaphysical to ask what the foundation upon which the pursuit of "the good" rests. However, there does seem to be something odd, to say the least, about Flanagan's launching point. There is a key presupposition here, a value statement about "flourishing" that his Naturalism depends on. Cameron is essentially getting at, what does the "flourishing" for which Eudaimonism seeks, even mean? In what context do fully material beings flourish by understanding what more or less satisfies...something?--whatever meaning satisfies. This isn't to suggest a Cartesian dualism is correct, or that there must be a non-material aspect to self-hood in order to account for meaning in the world. It's more to say that Flanagan doesn't seem to address a very old and central question in relation to meaning or the good, that is, Whether or not one can merely give examples of the good, the meaningful, or actually say what meaning is and how it is. To an extent, if the six spaces of meaning are basically examples of ways in which we express ourselves in a "meaningful" way, the materialist could easily account for that meaning or satisfaction, that isn't meaningful. JL Mackie once made a point, basically saying that spirituality has a very material result, that is to say chemically we as organic beings, react a certain way to spiritual activity. Isolating this psychological phenomena, couldn't one lead the fulfilling life, the meaningful life as Flanagan puts it, by simply popping a happy pill? Eudaimonism seems to rely on the notion that this flourishing is a good thing, which seems to be a statement or space of meaning in itself, which is to say that philosophy in a "foundational" sense, seems to be yet another space that Flanagan privileges or treats as superseding art, science, technology, ethics, politics and spirituality. I'm not at all sure it makes sense to talk about these avenues in this way, since it would seem that the source of meaning and flourishing is yet still prior to these spaces. It's difficult to say what exactly that foundational space is, but there is something odd about Flanagan's orientation given his materialism. Flourishing as a value to material beings and the spaces of meaning seem to be somewhat unclear, if they are meant to be foundational "spaces" of meaning. Byost 22:11, 18 January 2010 (UTC)

What are the differences among the original, manifest, and scientific images of man? Eric H.

Original Image The original image of man is to imagine a time in history when our cognitive schemes were only rich enough to enable us to achieve biological fitness. Biological fitness is achieved by skills such as building tools for tasks, when and where to forage and hunt and other shared skills. We imagine that our language and other cognitive skills were immature so questions such as "who are we?" and "how are we situated in the cosmos"? most likely were not asked or theorized. Rule-governed ways of getting around and interacting constituted the original image of us and the world.

Manifest Image As the original image develops and becomes more complex, we become more articulate at conceiving our nature and place in the world. The original image, through collective memory and narrative becomes shaped and conveyed through art, poetry, religion, and music etc. This is what is known as the manifest image. It is important to note here, according to Flanagan, becoming more complex does not mean becoming more truthful. The manifest image is a work in progress. Flanagan says when we talk about how "people see things" we are usually referring to the manifest image.

Scientific Image According to Flanagan, early on in the development of the manifest image, scientific thinking enters and it is either absorbed(medicine and anatomy) or smashed because it is a threat to how the human being is imagined (Galileo and Darwin.) Eventually the scientific image develops autonomy from the manifest image and a high degree of independent authority. Thus, there seems to be serious competition between these two images.

Flanagan, quoting Sellars, states "the refinement of the original image into the manifest image is the gradual depersonalization of objects other than persons." This is evident by how we now describe Thunder today (the sound of air exploding as lightening heats it up) compared to how it was conceived in ancient times (Zeus being angry.) However, according to Flanagan, critics say the scientific image is depersonalizing persons themselves. Flanagan denies this, by pointing out that the scientific image, like the manifest image both treats the concept of "person" as fundamental and ineliminable. The difference is the manifest image holds views the person through Cartesian lenses. That is, persons as composite beings made of up of an independent mind and body. Again quoting Sellars, Flanagan points out the essential dualism isn't the mind/body dualism, but rather "two radically different ways the human individual is related to the world." The scientific image then is not a denial of persons, but a denial of dualism.

I find myself in partial agreement with Flanagan on this subject. With regards to the "original image” we have seen that ancient cultures tended to anthropomorphize phenomenon that they couldn't explain. I also agree with his rejection of the mind/body dualism of the "manifest image." I particularly liked Flanagan’s description (actually Sellars) of the manifest image dualism being described as two radically different ways the human individual is related to the world. I think that nicely illustrates the problem with viewing the concept of persons through a Cartesian lens. However, what I am picking up from this (and I may be wrong) is that Flanagan sees this progression of the original through the scientific images as a progression where we start with anthropomorphic gods as explanations (Original), move to Monotheism (Manifest) and finally we are now at a point where we are progressing past supernatural explanations and everything can be explained through Naturalism (Scientific.) It seems that Flanagan views this tension between manifest and scientific image not just as a tension between an idea of personhood but as part of the conflict between science and religion as well. If this is the case, then I find myself at odds with the narrative Flanagan has put forth.

Does it make sense to talk about "spaces of meaning"? Clint White

After laying out the importance of eudaimonics in the naturalist position, Flannigan sets out to explain just how to achieve this. In his own words, he is setting out to build, “an empirical framework for thinking about human flourishing.” (3) Borrowing from Wilfrid Sellars, Flannigan asserts that it is the goal of the philosopher to understand things (namely humanity) in terms of the whole. To do this, he proposes that philosophers need to see humanity in terms of the “original”, “manifest” and “scientific” images of man-in-the world.

The original image is simply the starting-point of humanity; Flannigan notes that as humanity grew, it developed more complex, manifest view of the world. The manifest image seems to be a fancy way of naming a snapshot of “how people see things” at a given time for a human being. The scientific image of man-in-the-world is centrally connected to scientific progress. Sometimes, this progress is warmly welcomed, as in cases like medicine. Other times, the manifest image has a hard time accepting progress, as in cases like understanding evolution. Flannigan again quotes Sellars by saying that when the manifest and scientific images seem to be incompatible, it is the philosopher’s job to understand and explain the relationship between these two views.

So here is where spaces of meaning come in: Flannigan accepts Sellar’s notion that philosophers need to understand the relationship between the manifest and scientific views in order to understand meaning and humanity, but he believes that in order to do so, these two views need un-packing. Flannigan un-packs these into six “spaces of meaning”: art, science, technology, ethics, politics and spirituality. He believes that, “in order to understand how any group or individual self-conceives, what their practices of self-location, self-understanding, and their ideals for human development are, and how they work, one must give concrete values to these six variables” (7)

Flannigan gives three main reasons for expanding these spaces from two to six:

(1) “The places in which people find dis-ease among the spaces of meaning involve more than just science and religion” (2) “When we humans conceptualize who we are and how we are doing, we do so in terms of narrative structures that have their homes in more than just two expansive spaces named by religion and science.” (3) “we humans show persistent signs of relishing the adventure of trying to track down what is good, what is true and what is beautiful. My six spaces of meaning connect up with these three forms in telling ways.”

So, then, to get back to the question of whether it makes sense or not to talk about “spaces of meaning”, I found myself having mixed feelings. On the one hand, I can really see where Flannigan is coming from. In the search for finding meaning one will likely get the closest (concretely) if they look at humanity through lenses of issues that most people find important. On the other hand, I feel an overwhelming draw to the thought experiment that we discussed last week about the megasoft guy that shot his sperm into space. The search for meaning seems fundamentally a fruitless one when facing the naturalist position because of the lack of a fundamental starting point. That large point aside, I would also like to provide an additional idea in the form of a question to the class:

(1) Are Flannigan’s six spaces of meaning too specific to use as a tool for developing a wide enough framework to understand meaning for humanity?

I say yes: It seems to me that Flannigan’s introduction of specific spaces of meaning came with a fundamental issue: in choosing six specific lenses by which to measure meaning and humanity, doesn’t that admit to the sheer amount of variables that can possibly exist throughout the whole of humanity? Note, that nearly every time Flannigan refers to Space of meaning, he attaches “21st century” as a sort of asterisk to point out that meaning, and thus, that these six spaces are, by nature, a variable. In recognizing that these six views are specific to a certain kind of culture (he points out in pg 12 that 20% of the world is unable to participate in these six views fully due to poverty) in a specific time (he also points out on pg 12 that at certain times in history, views such as science were missing), it seems to me that these six spaces of meaning are far too specific. Rather than calling these spaces a tool for measuring meaning, it seems more of a broad answer to the question of what is meaningful to some people living within the 21st century. The spaces are simply too specific and timely to offer an adequate account of meaning in humanity Thus, I am in favor of taking a step back to the more broad analysis between the manifest and scientific images of man-in-the-world. Cwhite 04:32, 19 January 2010 (UTC)

Connection: p. 11 Nelson Goodman, Ways of World Making

What is the philosophical concept of the Lebenswelt?

What is scientism? A. Vallandry [Wiki entry in progress on Scientism]

What is neurophysicalism? Dale Tuckerman

What is OF's preliminary position on free will?

Owen Flanagan’s position is what is called “compatibilism” which is the idea that both free will and determinism are compatible with one another. Flanagan is very much against the idea of libertarianism, which is the view that humans posses a free will in the sense that our egos are unmoved movers in the same sense that a Thomist conceives of God. There is a very deep problem with libertarianism, and Flanagan is keen to recognize its irreconcilable flaws. Surely it is a foolish position to hold that we are agents that cause things but we are uncaused ourselves. After all, if I choose to attack somebody after they have physically threatened me my consequent actions cannot be said to be uncaused. Compatibilism, however, is also hard to defend in application. Often compatibilists, as Flanagan points out, make a distinction between voluntary and involuntary choices. If we are constrained physically or out of ignorance we are not able to make a free choice, and if on the other hand we are not constrained in the aforementioned ways we are able to exercise our free will. Notice that this kind of free will is not the same sort of freedom that the libertarian will defend. I think this new way of framing free will (as involuntary or voluntary actions) is the general position that Owen Flanagan wishes to defend and he goes through Dewey’s how people operate in choice-making processes (p. 34). It seems that “Following Peirce’s belief-doubt-inquiry continuum, opposed tendencies create a tension, evoking an affective phase in which emotions come to the fore. The tension spurs deliberation…” so on and so on (p. 34). So when we are making a choice there seems to be a degree of chaos or “tension” that we experience and it is this moment we deliberate and use our agency force to cause something to happen. I find this theory appealing since it can allow for a libertarian freedom. But if you are a compatibilist (like I think Flanagan is) you still must accept determinism. This means that the moment before, and during the moment of tension is causally determined and therefore the moment after is necessarily causally determined. So the compatibilst’s desire to fuse determinism and free will to preserve responsibility fails as far as I see it. There still would be no moral responsibility. There is a way to remedy this, and it is the brainchild of the Philosopher Robert Kane. Surprisingly it is the same sort of thing that Flanagan chose as his position (originally by Dewey and Peirce), but with one difference: in that moment of tension Kane proposes that a true libertarian free will can be said to exist free of a deterministic causal chain. Yet it is true that it is determined in a sense that a chain of events brought you up to that position of tension, but where agency occurs is devoid of any causation except of the self-causing sort. I wrote a paper on determinism and Kane’s theory (which I have learned just now that should also include Dewey and Peirce at least to some degree). The link to that paper is provided below. Twilkinson 07:18, 18 January 2010 (UTC)

Link to paper

Respond critically to anything in the chapter. Use a section divider for your material or link it to another page. For example, you could keep a page for your material and create a link to it.