Matt McAlister's List: Philosophy

• Philosophy doesn't really have a subject matter in the way math or history or most other university subjects do. There is no core of knowledge one must master. The closest you come to that is a knowledge of what various individual philosophers have said about different topics over the years.
• to see when two ideas don't fully cover the space of possibilities
• The real lesson here is that the concepts we use in everyday life are fuzzy, and break down if pushed too hard. Even a concept as dear to us as I. It took me a while to grasp this, but when I did it was fairly sudden, like someone in the nineteenth century grasping evolution and realizing the story of creation they'd been told as a child was all wrong.
• it would not be a bad definition of math to call it the study of terms that have precise meanings. Everyday words are inherently imprecise. They work well enough in everyday life that you don't notice.
• I would say that this has been, unfortunately for philosophy, the central fact of philosophy. Most philosophical debates are not merely afflicted by but driven by confusions over words.
• The most valuable way to approach the current philosophical tradition may be neither to get lost in pointless speculations like Berkeley, nor to shut them down like Wittgenstein, but to study it as an example of reason gone wrong.
• Western philosophy really begins with Socrates, Plato, and Aristotle. What we know of their predecessors comes from fragments and references in later works; their doctrines could be described as speculative cosmology that occasionally strays into analysis. Presumably they were driven by whatever makes people in every other society invent cosmologies.
• People talk so much about abstractions now that we don't realize what a leap it must have been when they first started to. It was presumably many thousands of years between when people first started describing things as hot or cold and when someone asked "what is heat?" No doubt it was a very gradual process. We don't know if Plato or Aristotle were the first to ask any of the questions they did. But their works are the oldest we have that do this on a large scale, and there is a freshness (not to say naivete) about them that suggests some of the questions they asked were new to them, at least.
• This is all to explain how Plato and Aristotle can be very impressive and yet naive and mistaken. It was impressive even to ask the questions they did. That doesn't mean they always came up with good answers. It's not considered insulting to say that ancient Greek mathematicians were naive in some respects, or at least lacked some concepts that would have made their lives easier. So I hope people will not be too offended if I propose that ancient philosophers were similarly naive. In particular, they don't seem to have fully grasped what I earlier called the central fact of philosophy: that words break if you push them too far.
  
• They were in effect arguing about artifacts induced by sampling at too low a resolution.
• The trend is clear: the more general the knowledge, the more admirable it is. But then he makes a mistake—possibly the most important mistake in the history of philosophy. He has noticed that theoretical knowledge is often acquired for its own sake, out of curiosity, rather than for any practical need. So he proposes there are two kinds of theoretical knowledge: some that's useful in practical matters and some that isn't. Since people interested in the latter are interested in it for its own sake, it must be more noble. So he sets as his goal in the Metaphysics the exploration of knowledge that has no practical use. Which means no alarms go off when he takes on grand but vaguely understood questions and ends up getting lost in a sea of words.
• His mistake was to confuse motive and result. Certainly, people who want a deep understanding of something are often driven by curiosity rather than any practical need. But that doesn't mean what they end up learning is useless. It's very valuable in practice to have a deep understanding of what you're doing; even if you're never called on to solve advanced problems, you can see shortcuts in the solution of simple ones, and your knowledge won't break down in edge cases, as it would if you were relying on formulas you didn't understand. Knowledge is power. That's what makes theoretical knowledge prestigious. It's also what causes smart people to be curious about certain things and not others; our DNA is not so disinterested as we might think.
• the kinds of things we find interesting will surprisingly often turn out to have practical applications.
• The Metaphysics is among the least read of all famous books. It's not hard to understand the way Newton's Principia is, but the way a garbled message is.
• instead of correcting the problem Aristotle discovered by falling into it—that you can easily get lost if you talk too loosely about very abstract ideas—they  continued to fall into it.
• Traditional philosophy occupies a kind of singularity in this respect. If you write in an unclear way about big ideas, you produce something that seems tantalizingly attractive to inexperienced but intellectually ambitious students. Till one knows better, it's hard to distinguish something that's hard to understand because the writer was unclear in his own mind from something like a mathematical proof that's hard to understand because the ideas it represents are hard to understand. To someone who hasn't learned the difference, traditional philosophy seems extremely attractive: as hard (and therefore impressive) as math, yet broader in scope. That was what lured me in as a high school student.
• There's no way to prove a text is meaningless. The closest you can get is to show that the official judges of some class of texts can't distinguish them from placebos.
• instead of denouncing philosophy, most people who suspected it was a waste of time just studied other things. That alone is fairly damning evidence, considering philosophy's claims. It's supposed to be about the ultimate truths. Surely all smart people would be interested in it, if it delivered on that promise.
• Meanwhile, sensing a vacuum in the metaphysical speculation department, the people who used to do literary criticism have been edging Kantward, under new names like "literary theory," "critical theory," and when they're feeling ambitious, plain "theory."
• There's a market for writing that sounds impressive and can't be disproven. There will always be both supply and demand. So if one group abandons this territory, there will always be others ready to occupy it.
• I propose we try again, but that we use that heretofore despised criterion, applicability, as a guide to keep us from wondering off into a swamp of abstractions.
• The test of utility I propose is whether we cause people who read what we've written to do anything differently afterward. Knowing we have to give definite (if implicit) advice will keep us from straying beyond the resolution of the words we're using.
• These seem to me what philosophy should look like: quite general observations that would cause someone who understood them to do something differently.
• Such observations will necessarily be about things that are imprecisely defined. Once you start using words with precise meanings, you're doing math. So starting from utility won't entirely solve the problem I described above—it won't flush out the metaphysical singularity. But it should help. It gives people with good intentions a new roadmap into abstraction. And they may thereby produce things that make the writing of the people with bad intentions look bad by comparison.
• One drawback of this approach is that it won't produce the sort of writing that gets you tenure. And not just because it's not currently the fashion. In order to get tenure in any field you must not arrive at conclusions that members of tenure committees can disagree with. In practice there are two kinds of solutions to this problem. In math and the sciences, you can prove what you're saying, or at any rate adjust your conclusions so you're not claiming anything false ("6 of 8 subjects had lower blood pressure after the treatment"). In the humanities you can either avoid drawing any definite conclusions (e.g. conclude that an issue is a complex one), or draw conclusions so narrow that no one cares enough to disagree with you.
• the usefulness test will tend to produce results that annoy people: there's no use in telling people things they already believe, and people are often upset to be told things they don't.
• Getting to general plus useful by starting with useful and cranking up the generality may be unsuitable for junior professors trying to get tenure, but it's better for everyone else
• If it seems like a daunting task to do philosophy, here's an encouraging thought. The field is a lot younger than it seems. Though the first philosophers in the western tradition lived about 2500 years ago, it would be misleading to say the field is 2500 years old, because for most of that time the leading practitioners weren't doing much more than writing commentaries on Plato or Aristotle while watching over their shoulders for the next invading army. In the times when they weren't, philosophy was hopelessly intermingled with religion. It didn't shake itself free till a couple hundred years ago, and even then was afflicted by the structural problems I've described above. If I say this, some will say it's a ridiculously overbroad and uncharitable generalization, and others will say it's old news, but here goes: judging from their works, most philosophers up to the present have been wasting their time. So in a sense the field is still at the first step.
• Philosophy is as young now as math was in 1500. There is a lot more to discover.

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