1. This post at The Dish about people having their need for stories fulfilled by watching TV rather than by reading books reminds me of a similar thing Kurt Vonnegut said about why short stories aren’t purchased by and read in magazines during the age of TV as they were before TV. (I can’t seem to find this particular quote online.)
2. But I did find these collections of wonderful KVJ quotes here and here.
3. Fiction as moral, and writing fiction as a process of inquiry. See also my recent posting on fiction-as-morality here.
4. Tolstoy on meaning and death, from a recent review excerpted here:
And by accepting existence as it was they accepted its cessation too.
5. Secular societies and spiritual experiences.
6. A sarcastic-but-excellent column about why guns don’t belong on any campus.
7. We study philosophy to have our own perspectives challenged. Some great bits in this interview with philosopher Rebecca Newberger Goldstein, starting with philosophy and kids:
How early do you think children can, or should, start learning about philosophy?
I started really early with my daughters. They said the most interesting things that if you’re trained in philosophy you realize are big philosophical statements. The wonderful thing about kids is that the normal way of thinking, the conceptual schemes we get locked up in, haven’t gelled yet with them. When my daughter was a toddler, I’d say “Danielle!” she would very assuredly, almost indignantly, say, “I’m not Danielle! I’m this!” I’d think, What is she trying to express? This is going to sound ridiculous, but she was trying to express what Immanuel Kant calls the transcendental ego. You’re not a thing in the world the way there are other things in the world, you’re the thing experiencing other things—putting it all together. This is what this toddler was trying to tell me. Or when my other daughter, six at the time, was talking with her hands and knocked over a glass of juice. She said, “Look at what my body did!” I said, “Oh, you didn’t do that?” And she said, “No! My body did that!” I thought, Oh! Cartesian dualism! She meant that she didn’t intend to do that, and she identified herself with her intentional self. It was fascinating to me.
And kids love to argue.
They could argue with me about anything. If it were a good argument I would take it seriously. See if you can change my mind. It teaches them to be self-critical, to look at their own opinions and see what the weak spots are. This is also important in getting them to defend their own positions, to take other people’s positions seriously, to be able to self-correct, to be tolerant, to be good citizens and not to be taken in by demagoguery. The other thing is to get them to think about moral views. Kids have a natural egotistical morality. Every kid by age three is saying, “That’s not fair!” Well, use that to get them to think about fairness. Yes, they feel a certain sense of entitlement, but what is special about them? What gives them such a strong sense of fairness? They’re natural philosophers. And they’re still so flexible.
There’s a peer pressure that sets in at a certain age. They so much want to be like everybody else. But what I’ve found is that if you instill this joy of thinking, the sheer intellectual fun, it will survive even the adolescent years and come back in fighting form. It’s empowering.
and on philosophical progress:
There is, among some scientists, a real anti-philosophical bias. The sense that philosophy will eventually disappear. But there’s a lot of philosophical progress, it’s just a progress that’s very hard to see. It’s very hard to see because we see with it. We incorporate philosophical progress into our own way of viewing the world. … It’s amazing how long it takes us, but we do make progress. And it’s usually philosophical arguments that first introduce the very outlandish idea that we need to extend rights. And it takes more, it takes a movement, and activism, and emotions, to affect real social change. It starts with an argument, but then it becomes obvious. The tracks of philosophy’s work are erased because it becomes intuitively obvious. The arguments against slavery, against cruel and unusual punishment, against unjust wars, against treating children cruelly—these all took arguments.
What was intuition two generations ago is no longer intuition; and it’s arguments that change it. We are very inertial creatures. We do not like to change our thinking, especially if it’s inconvenient for us. And certainly the people in power never want to wonder whether they should hold power. So it really takes hard, hard work to overcome that.
and on how to teach philosophy:
How do you think philosophy is best taught?
I get very upset when I’m giving a lecture and I’m not interrupted every few sentences by questions. My style is such that that happens very rarely. That’s my technique. I’m really trying to draw the students out, make them think for themselves. The more they challenge me, the more successful I feel as a teacher. It has to be very active. Plato used the metaphor that in teaching philosophy, there needs to be a fire in the teacher, and the sheer heat will help the fire grow in the student. It’s something that’s kindled because of the proximity to the heat.
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