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    • Hilary Putnam doesn’t give an eff about the Oxford Comma

      IndexA couple of times I've co-written with people who don't use the Oxford comma. It can end up being a big headache when the usage isn't consistent, and then it's also weird to realize just how many times you conjoin three or more words in a phrase.

      Putnam's book came out in Cambridge University Press, so I guess it's O.K. that he didn't use it.

      The wikipedia article is quite nice, though the anti-Oxford comma section isn't sourced and the supposed ambiguity introduced by the Oxford comma is unconvincing, because the same phrase is also ambiguous without it. The pro-Oxford comma section gives examples that are ambiguous without it and not ambiguous with it, e.g. a book dedication that reads "to my parents, Any Rand and God" versus "to my parents, Ayn Rand, and God."

      Vampire Weekend's eponymous song is pretty, though it's possibly NSFW because of f-bombs. I don't know what it's about, but the odd specificity of the lyrics ("Why would you lie about how much coal you own?") work very well. When I first heard the song I though it was pro-Oxford comma, and was pretty disappointing when I read the lyrics.

      After the kerfuffle over Weird Al's song, pro-Oxford Comma partisans are probably just going to have to continue to wait for our anthem.

    • Wildcard Skepticism

      Might there be excellent reasons to embrace radical skepticism, of which we are entirely unaware?

      You know brain-in-a-vat skepticism — the view that maybe last night while I was sleeping, alien superscientists removed my brain, envatted it, and are now stimulating it to create the false impression that I’m still living a normal life. I see no reason to regard that scenario as at all likely. Somewhat more likely, I argue — not very likely, but I think reasonably drawing a wee smidgen of doubt — are dream skepticism (might I now be asleep and dreaming?), simulation skepticism (might I be an artificial intelligence living in a small, simulated world?), and cosmological skepticism (might the cosmos in general, or my position in it, be radically different than I think, e.g., might I be a Boltzmann brain?).

      “1% skepticism“, as I define it, is the view that it’s reasonable for me to assign about a 1% credence to the possibility that I am actually now enduring some radically skeptical scenario of this sort (and thus about a 99% credence in non-skeptical realism, the view that the world is more or less how I think it is).

      Now, how do I arrive at this “about 1%” skeptical credence? Although the only skeptical possibilities to which I am inclined to assign non-trivial credence are the three just mentioned (dream, simulation, and cosmological), it also seems reasonable for me to reserve a bit of my credence space, a bit of room for doubt, for the possibility that there is some skeptical scenario that I haven’t yet considered, or that I’ve considered but dismissed and should take more seriously than I do. I’ll call this wildcard skepticism. It’s a kind of meta-level doubt. It’s a recognition of the possibility that I might be underappreciating the skeptical possibilities. This recognition, this wildcard skepticism, should slightly increase my credence that I am currently in a radically skeptical scenario.

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    • Eric Kaplan, Comedian-Philosopher, Has a New Blog.

      Eric Kaplan, who overlapped with me in grad school at Berkeley but who is now much more famous as a comedy writer for Big Bang Theory, Futurama, and several other shows, has been cooking up weird philosophical-comical blog posts since March at his WordPress blog here.

      Check it out!

    • This is the way the world ends. . .

      I've long been obsessed with what it would have been like to be a Saxon in post-Roman Britain. Roman concrete was so good that for hundreds of years Saxons inhabited Roman buildings. But their architectural wherewithal was primitive compared to the Romans, so as the roofs collapsed on the Roman buildings they would replace them with leaky timber and thatch jobs. What must that have been like, to live and die in hundreds of years old ruins that are still better than anything you can build?

      I think with many things like this the change must be so gradual that nobody ever gets alarmed by it. Every moment in the progressing crappiness just seems like the way things statically are.

      LSU is about six years into budget cutting that resulted from unsustainable tax cuts for the wealthy. Part of the result of this is that we have an atrocious backlog for building repair and rennovation. The money amounts are well into the tens of millions of dollars, so bad that it's hard for the administrators to triage. Just this year a six hundred pound chunk of ceiling fell in the dilapidated art studio. It might have killed a student, yet we still don't have the money to fix the building. Cracks in the stucco in my building have caused extensive water damage. Every year or so they cosmetically fix the bubbling over paint on the inside of my office wall, but haven't yet fixed the exterior of the building. The toilets are also slowly dying. About half of them don't flush appropriately, and only work if you hold the handle down for a long time, which of course many people don't do. As a result, by the end of the day most of the bathrooms have raw sewage in the toilets. It smells nauseating, sometimes out in the hallway.

      Maybe it's just nostalgia from my youth in the 70s, but I think that public infrastructure has gotten increasingly crappy during the course of my life. When I was a kid we didn't have days long power outages every year from inclement weather. I remember airports as feeling almost like church or art museums, quiet, reverential in a strange way, and clean. It's interesting to think how far down this slope we might slide as we become increasingly a nation of private opulence for a very few and public squalor for everyone else. But maybe nobody will notice much.

    • More moral depravity on display in discussions of Gaza

      from Thane Rosembaum, professor of law at NYU, here. [Update:  Rosenbaum's status at NYU is unclear.  See comments below.]  He argues that Gaza civilians aren't really innocent civilians because they elected Hamas. Isn't this the same argument that Osama bin Laden made for the legitimacy of 9/11?

      Rosembaum goes on to say: " children whose parents are not card-carrying Hamas loyalists. These are the true innocents of Gaza."  One doesn't need to be an astute reader of Grice to realize the implication is clearly that children of parents who are card-carrying Hamas loyalists are deserving of all the violence and killing that is directed at them.  Of course, its not hard to think of past world leaders who have had similar attitudes about rightful punishment.

      (and then, I am also reminded of this:

       

       

    • The only true currency in this bankrupt world is what you share with someone else when you’re uncool.

      Interesting article here by Princeton English professor Raphael Allison comparing literary theorists and rock bands. There's some good stuff on the anthropology of subcultures to explain the weird ways that people talk at thea annual MLA convention, but the author's main conceit is as far as I can tell completely undermined by the radical uncoolness of professors.

      Remember Colin McGinn's blog post about epatering the bourgeoisie, where he places himself as a cultural force alongside John Lennon and Kingsley Amis? It was sad in part because you realized that this deeply uncool person somehow made it that far in life with no idea how uncool he is, and also how this blithe unawareness was so central to his downfall. What is it about the ecosystem of academic stardom that makes that even remotely possible? I think this is related to my earlier post about how fame robs the famous of the moral friction that keeps the rest of us from being complete fools.

      Allison kind of gets this, as he explores the tension between the radical pose of much literary theory and the deeply conventional lives of university professors filling out their TPS reports. But then Allison responds to the cognitive dissonance by arguing that this is similar to the way mods reappropriated conventional business suits and scooters as they rebelled against  British society. The end result is kind of like the unconvincing speech by the ghost of Jim Morrison in Wayne's World II where Garth learns that you can do your homework during the week and party out on Friday night.

      Obviously, neither Mike Myers nor Raphael Allison read Lester Bangs, whose character in Almost Famous partakes in the following bit of dialogue:

      Lester Bangs: The Doors? Jim Morrison? He's a drunken buffoon posing as a poet.
      Alice Wisdom: I like The Doors.
      Lester Bangs: Give me The Guess Who. They got the courage to be drunken buffoons, which makes them poetic.

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    • Vico’s New Science, an under-acknowledged classic

      This is the third and last of a brief sequnce of posts widely dispersed over time on three major texts, which I taught during the academic year that has just passed. The first was on the Essays of Montaigne  and the second was on Montesquieu's Spirit of the Laws. These are rather different cases, so that wit Montaigne it is a case of Montaigne not getting adequate attention as a major figure in the history of philosophy, as  well as the attention he gets as a Renaissance literary figure and humanist. In the case of Montesquieu, the attention he get is appropriately directed at his contributions to political, social, legal, and historical thought, but despite his foundational role in all these areas he looks a bit second division, and marginal, a bit condescended to as an antiquarian of his time, and the amount of attention he gets is I believe believe below par given the level of his contributions. 

      What I am discussing is this post is the New Science of Giambattista Vico. It makes a slightly ironic sequel to the post on Montesquieu, since there is case for saying that Montesquieu, along with Rousseau, plagiarised Vico, particularly considering that both spent enough time in Italy that they must have had conversations about the distinguished Professor in Naples, who was at least well known in the peninsula in his own lifetime.

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    • New Philosopher’s Carnival (#165)

      Philosophers' Carnival #165 is HERE.

    • Join, or Die: Neoliberalism, Epistemontology, Social Harmony and the (Invisible) Invisible Hand

      There's been a good bit conversation recently about the merits and demerits of "public philosophy" and, as someone who considers herself committed to public philosophy (whatever that is). I'm always happy to stumble across a piece of remarkably insightful philosophical work in the public realm.  Case in point:  Robin James (Philosophy, UNC-Charlotte) posted a really fascinating and original short-essay on the Cyborgology blog a couple of days ago entitled "An attempt at a precise & substantive definition of 'neoliberalism,' plus some thoughts on algorithms." There, she primarily aims to distinguish the sense in which we use the term "neoliberalism" to indicate an ideology from its use as a historical indicator, and she does so by employing some extremely helpful insights about algorithms, data analysis, the mathematics of music, harmony, and how we understand consonance and dissonance.  I'm deeply sympathetic with James' underlying motivation for this piece, namely, her concern that our use of the term "neoliberalism" (or its corresponding descriptor "neoliberal") has become so ubiquitous that it is in danger of being evacuated of "precise and substantive" meaning altogether.  I'm sympathetic, first, as a philosopher, for whom precise and substantive definitions are as essential as hammers and nails are to a carpenter. But secondly, and perhaps more importantly, I'm sympathetic with James' effort because as Jacques Derrida once said "the more confused the concept, the more it lends itself to opportunistic appropriation."  Especially in the last decade or so, "neoliberalism" is perhaps the sine qua non term that has been, by both the Left and the Right, opportunistically appropriated.

      James' definition of neoliberalism's ideological position ("everything in the universe works like a deregulated, competitive, financialized, capitalist market") ends up relying heavily on her distinction of neoliberalism as a particular type of ideology, i.e., one "in which epistemology and ontology collapse into one another, an epistemontology." In sum, James conjectures that neoliberal epistemontology purports to know what it knows (objects, beings, states of affairs, persons, the world) vis-a-vis "the general field of reference of economic anaylsis."

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    • Weird Al responds to Shelley on Twitter

      (or at least I'd like to think he's a regular NewAPPS reader…)

      Screenshot 2014-07-20 14.13.58