I’m really enjoying using twitter as a medium in which to do philosophy, because it forces me to make an argument that is organised in chunks, and to ensure that those chunks are more or less well formed and reasonably compressed. It then allows me to capture those thoughts here, and edit, extend, or recompress them. It also lets me use hyperlinks instead of references, which is impressively liberating. What comes out isn’t exactly perfect, but that’s the point: to enable one to make things better and better beyond the suffocating bounds of the optimal. As I have said many times before, I can be concise, but I find it much harder to be brief, but the twitter-blog feedback loop is helping me to work on that. Moreover, it has allowed me to think a bit more about the writing processes of different philosophers throughout history, some of whom are more or less accessible depending on the way they were able to write and permitted to publish.
I feel like Nietzsche and Wittgenstein would have loved twitter, while Leibniz would have preferred the blogosphere, and Plato would have immersed himself in youtube (Socrates: That’s all very well Glaucon, but you have not answered question with which we began: are traps gay?). I think Hegel would have preferred a wiki, and would have been a big contributor to nLab. I would have loved to have been Facebook friends with Simone Weil or Rosa Luxemburg, but I can imagine getting caught in flame wars with Marx and Engels if I stumbled into the wrong end of a BBS (Engels: Do you even sublate, bro?). I desperately wish I could subscribe to Bataille’s tumblr, or browse the comments Baudrillard made on /r/deepfakes before it got banned. I know the world would be infinitely richer for de Beauvoir and Firestone’s Pornhub comments, but we should be thankful we were spared Heidegger and Arendt’s tindr logs. However, I’m pretty convinced that nothing would have stopped Kant from thinking very hard for a couple decades and then publishing all his thoughts in several big books. We’d have gotten a few good thinkpieces from him (Clickbait: ‘This man overturned the authority of tradition using this one weird trick, now monarchies hate him!’), but nothing could have stopped his architectonic momentum.
Yesterday, I had an excellent conversation with Peli Grietzer on the subject of qualia and the hard problem of consciousness, and the reasons why some attempts to defuse these problems (e.g., Dennett’s ‘Quining Qualia‘ or his response to Chalmers) leave people who are drawn to the seriousness of these problems cold. I recommend Peli’s work to everyone I know, and even some people I don’t. It’s simultaneously incredibly unique and incredibly timely, trying to unpick issues at the intersection of aesthetics, epistemology, literary theory, and philosophy of mind using the theoretical insights implicit in deep learning systems, particularly auto-encoders.
Peli has come the closest of anyone I know to giving real, mathematical substance to the most ephemeral aspects of human experience: moods, vibes, styles; the implicit gestalts through which we filter the rest of our more explicit and compositional cognitions. Why does being in Berlin have a distinct cognitive texture that’s different from being in London? It’s not any one thing you can put your finger on, but a seamless tapestry of tiny differences that you drink in without needing to reflect on it. So when Peli says that he’s not sure that these most immediate, holistic, and yet nonetheless cognitive features of our experience are being taken seriously, I have no choice but to listen, and to see if there’s another way to articulate my own worries.
This result was probably the best thought experiment I’ve ever managed to articulate, and probably the most concise explanation of my problems with certain styles of thinking in the philosophy of mind. Given that my thoughts here are also in some sense an engagement with Wittgenstein and his legacy, I thought it might be nice to try articulating them in an aphoristic style. Here is the result.
Here’s another Facebook interaction that grew into something interesting, initiated in response to an observation by the incomparable Mark Lance:
I think that this is an interesting observation that I’m sure will feel familiar to anyone who pays attention to politics on FB, either because they use the medium for political communication, because they take a more anthropological approach to the ways this medium is changing the public sphere, or some combination of the two. It’s also something that will be of no surprise to anyone who has encountered the concept of intersectionality, no matter what they think about the evolution of the concept and the debates surrounding it and the cursed concept of ‘identity politics’. I was also not aware of Liam‘s post on the fallacy he calls ‘political omega-inconsistency‘, and I was absolutely delighted to learn about it. However, I was interested in articulating a slightly different sort of fallacious reasoning, and how it is involved in this phenomena of ‘one dimensionalism’ that Mark was putting his finger on:
So far, I’ve tried importing thoughts from Twitter. Today, I’d like to import some thoughts from Facebook, and to even import some that are not my own! I have a habit of writing massive comments on FB, and getting drawn into some complex discussions and sometimes even strident debates. I often only find the right way to express an important point in such moments. These moments are then lost in time, as the man said, like tears in rain.
Here’s a thought courtesy of Reza Negarestani, who, whatever else you might think of him, is probably in a better position to talk about the curious relationship between philosophy, the humanities, and the art world than anyone; and to treat the relations between these institutions not merely in terms of their possible, abstract configurations, (e.g., the way in which philosophy/theory might inform artistic practice), but in terms of their actual, concrete manifestations (e.g., the way in which art institutions contract with philosophers/theorists to provide intellectual prestige):
We are living in a world where the word philosophy is deemed inferior to even fields such as comparative literature, media studies, etc. This is not to say that such fields don’t think philosophically, but to merely point out the compromised states of thought in which a theorist in this or that field thinks philosophically yet either thinks of philosophy as antiquated or a dangerous enterprise while unconsciously parasitizing on it. I have heard the same things from the art people. Just because you know this or that philosopher, it doesn’t mean you know the meaning of philosophy, what it stands for or what the task of a philosopher entails. What is this hostility against philosophy by the very people who feed upon it? How can you actually talk about theory without the philosophical elaboration of the term theory?