Not The Grub Street Journal

Exegesis Hermeneutics Flux Capacitor of Truthiness

Quines Two Dogmas of empiricism gives many insights to the limitations of technocratic faith systems.
´´ As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries — not by definition in terms of experience, but simply as irreducible posits18b comparable, epistemologically, to the gods of Homer. Let me interject that for my part I do, qua lay physicist, believe in physical objects and not in Homer’s gods; and I consider it a scientific error to believe otherwise.´´
the Pragmatist in me inspired by C S Pierce my favorite modern philosopher and one of the finest logicians that has come down to us says this.
reason well …. it is absolutely necessary to possess … such virtues
as intellectual honesty and sincerity a
nd a real love of truth (2.82). The cause [of the success of scientific
inquirers] has been that the motive which has carried them
to the laboratory and the field has been a craving to
know how things really were … (1-34).
[Genuine inquiry consists I in diligent inquiry into truth for truth’s sake
(1.44), … in actually drawing the bow upon truth with in
tentness in the eye, with energy in the arm (1.235).
[When] it is no longer the reasoning which determines wh
at the conclusion shall be, but … the conclusion which
determines what the reasoning shall be … this is sham
reasoning…. The effect of this shamming is that men
come to look upon reasoning as mainly decorative….

Click to access Peirce-Rorty-Haack.pdf
The Corbett Report
The Enchiridion or Handbook of Epictetus (Ancient Greek: Ἐγχειρίδιον Ἐπικτήτου, Enkheirídion Epiktḗtou) is a short manual of Stoic ethical advice compiled by Arrian, a 2nd-century disciple of the Greek philosopher Epictetus. Although the content is mostly derived from the Discourses of Epictetus, it is not a summary of the Discourses but rather a compilation of practical precepts. Eschewing metaphysics, Arrian focuses his attention on Epictetus’s work applying philosophy to daily life. The book is thus a manual to show the way to achieve mental freedom and happiness in all circumstances.

The Enchiridion was well-known in the ancient world, and in the medieval period it was specially adapted for use in Greek-speaking monasteries. In the 15th-century it was translated into Latin, and then, with the advent of printing, into multiple European languages. It reached the height of popularity in the 17th century, in parallel with the Neostoicism movement.

Democracy, discourse , Epictetus, Stoicism and skepticism

Lies damned lies and statistics, an apt summary of the brexit debate in the Main stream media. Propaganda, narratives, messaging,spin and all of that.
The shouting has not stopped after the result the obviscation and manipulation in opposition to reason continues unabated.

Episode 353 – The Crisis of Science

The New World Order
H.G. Wells
There is one direction in which Mr Streit’s proposals are open to improvement. Let us turn to another in which he does not seem to have realised all the implications of his proposal. This great Union is to have a union money and a union customs-free economy. What follows upon that? More I think than he realises.
There is one aspect of money to which the majority of those that discuss it seem to be incurably blind. You cannot have a theory of money or any plan about money by itself in the air. Money is not a thing in itself; it is a working part of an economic system. Money varies in its nature with the laws and ideas of property in a community. As a community moves towards collectivism and communism, for example, money simplifies out. Money is a necessary in a communism as it is in any other system, but its function therein is at its simplest. Payment in kind to the worker gives him no freedom of choice among the goods the community produces. Money does. Money becomes the incentive that “works the worker” and nothing more. Ed. NB
But directly you allow individuals not only to obtain goods for consumption, but also to obtain credit to produce material for types of production outside the staple productions of the state, the question of credit and debt arises and money becomes more complicated. With every liberation of this or that product or service from collective control to business or experimental exploitation, the play of the money system enlarges and the laws regulating what you may take for it, the company laws, bankruptcy laws and so forth increase. In any highly developed collective system the administration will certainly have to give credits for hopeful experimental enterprises. When the system is not collectivism, monetary operations for gain are bound to creep in and become more and more complicated. Where most of the substantial side of life is entrusted to uncoordinated private enterprise, the intricacy of the money apparatus increases enormously. Monetary manipulation becomes a greater and greater factor in the competitive struggle, not only between individuals and firms, but between states. As Mr Streit himself shows, in an excellent discussion of the abandonment of the gold standard, inflation and deflation become devices in international competition. Money becomes strategic, just as pipe lines and railways can become strategic.
This being so it is plain that for the Federal Union a common money means an identical economic life throughout the Union. And this too is implied also in Mr Streit’s “customs-free” economy. It is impossible to have a common money when a dollar or a pound, or whatever it is, can buy this, that or the other advantage in one state and is debarred from anything but bare purchases for consumption in another. So that this Federal Union is bound to be a uniform economic system. There can be only very slight variations in the control of economic life.

How to Make Our Ideas Clear
Charles S. Peirce
Popular Science Monthly 12 (January 1878), 286-302.
Whoever has looked into a modern treatise on logic of the common sort, will doubtless remember the two distinctions between clear and obscure conceptions, and between distinct and confused conceptions. They have lain in the books now for nigh two centuries, unimproved and unmodified, and are generally reckoned by logicians as among the gems of their doctrine.

A clear idea is defined as one which is so apprehended that it will be recognized wherever it is met with, and so that no other will be mistaken for it. If it fails of this clearness, it is said to be obscure.

%d bloggers like this: