By: Heidi MacDonald,
on 2/24/2016
A few months ago we told you about Stela, a new line of mobile based comics. The companyhas strong comics-makers behind it – editor Jim Gibbons and creative director Ryan Yount, and many talented people signed up to create original content, including Irene Koh, Stuart Moore, Brian Wood, Andrea Mutti and many many more. And it […]
By: DanP,
on 3/1/2015
In the history of Britain, eighteenth century Scotland stands out as a period of remarkable intellectual energy and fertility. The Scottish Enlightenment, as it came to be known, is widely regarded as a crowning cultural achievement, with philosophy the jewel in the crown. Adam Smith, David Hume, William Robertson, Thomas Reid and Adam Ferguson are just the best known among an astonishing array of innovative thinkers, whose influence in philosophy, economics, history and sociology can still be found at work in the contemporary academy.
The post Nineteenth and twentieth century Scottish philosophy appeared first on OUPblog.
By: Maryann Yin,
on 12/31/2014
What does astrophysicist Neil deGrasse Tyson recommend for reading? According to Brain Pickings, Tyson (pictured, via) participated in a Reddit AMA session and named the books he feels “every intelligent person on the planet should read.”
Below, we’ve collected links to download free digital editions for all eight titles which include a mix of both fiction and nonfiction choices. Will you be tackling Tyons’s suggestions in the year 2015?
(more…)
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By: Jason Boog,
on 11/29/2012
Does the universe have a purpose? Physicist and author Neil deGrasse Tyson responded to that cosmic question in the video embedded above–do you agree with his answer?
Last year, Tyson answered another question that matters to all Galleycat readers: “Which books should be read by every single intelligent person on the planet?” The famous physicist and author responded with a concise list of classic books. Follow the links below to download free ePub, Kindle or text versions of the books.
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By: Kirsty,
on 4/26/2011
David Hume was born three hundred years ago, on 26th April 1711. He lived most of his life in Edinburgh, with only a few improbable interludes: one as tutor to a lunatic, one assisting in a comic-operatic military adventure, and one somewhat more successfully as Embassy Secretary, being a lion in the literary salons of Paris. Apart from these his life was devoted to philosophy, history, literature, and conversation. He is the greatest, and the best-loved, of British philosophers, as well as the emblem and presiding genius of the great flowering of arts and letters that took place in the Edinburgh of the eighteenth century—the Scottish Enlightenment. As with all philosophers, his reputation has gone through peaks and troughs, but today it probably stands higher than it ever has.
This may be surprising. Movements in twentieth-century philosophy were not, on the whole, kind to Hume. Analytical philosophy, initiated by Moore and Russell, took logic to be its scalpel and the careful dissection of language to be its principal task, yet Hume was neither a logician nor primarily interested in language. His empiricism, indeed, had echoes in the later work of the logical positivists. But he was widely regarded as having driven empiricism into a sceptical grave. Russell, for example, could assert in his History of Western Philosophy, that Hume ‘developed to its logical conclusion the empirical philosophy of Locke and Berkeley, and by making it self-consistent, made it incredible’, and this was a widely-held view. On the Continent it has usually been assumed that Hume was simply a curtain-raiser to Kant, who allegedly instructed us how to avoid his sorry descent into scepticism, on the grounds that any world in which we could find ourselves must have a nice regular structure, discernible by the light of reason alone.
There is unquestionably a skeptical side to Hume’s philosophy. But there is another side as well, that is responsible for its current standing. Hume is indeed sceptical about the power of reason to determine what we believe. But he is not sceptical, for example, about whether the sun will rise tomorrow. He just has the calm understanding that our confidence in uniformities in nature, such as this one, is not the result of logic or of any exercise of pure rationality. It is just the way our minds happen to work—as indeed, do those of other animals.
Similarly when it comes to understanding the springs of action, Hume again dethrones reason, arguing that nothing that reason could discover would motivate us without engaging an inclination or ‘passion’. He entirely overturns the Platonic model of the soul in which reason is the charioteer, controlling and steering the unruly horses of desire. ‘Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them’. We can correct mistakes about the world in which we act, and choose more efficient means to gain our ends. We may even be able to persuade ourselves and each other to alter our courses, for better or worse. But we can only do this by mobilizing other considerations we care about. These concerns, or in other words the directions of our desires, are themselves a bare gift of nature, again. Hume excelled in adding detail to this: his account of the evolution of what he called the ‘artificial’ virtues—respect for such things as reciprocity, institutions of justice, social conventions, law or government—is the grandfather of all later decision-theoretic and game-theoretic approaches to the evolution of cooperation. But it took over two centuries before this would be recognized. Only recently has Hume’s naturalism become the gold standard for everyone at the cutting edge of contemporary investigation, whether in philosophy, psychology, evolutionary psychology, anthrop
By: Lauren,
on 2/16/2011
Adam Smith published his Inquiry into the Nature and Causes of the Wealth of Nations in 1776. A revolutionary book, Wealth did not aim to support the interests of any one particular class, but rather the overall well-being of an entire nation. He sought, as every American high-school student learns, “an invisible hand,” whereby “the private interests and passions of men” will lead to “that which is most agreeable to the interest of a whole society.”
Still, this system of “perfect liberty,” as he called it, could never be based upon encouragements of needless consumption. Instead, argued Smith, the laws of the market, driven by competition and a consequent “self-regulation,” actually demanded explicit disdain for any gratuitous or vanity-driven consumption.
What does this all mean for better understanding current economic dislocations and volatility? Above all, it suggests that modern commentators and pundits often speak in blithe disregard for Smith’s true beliefs, ignoring that his primary concern for consumption was always tempered and bounded by a genuine hatred for “conspicuous consumption” (a phrase to be used more pointedly by Thorsten Veblen in a later century).
For Adam Smith, it was only proper that the market regulate both the price and quantity of goods according to the final arbiter of public demand, yet, he continued, this market ought never to be manipulated by any avaricious interferers. In fact, Smith plainly excoriated all those who would artificially create or encourage any such contrived demand as mischievously vain meddlers of “mean rapacity.”
Today, of course, where engineered demand and hyper consumption are permanent and allegedly purposeful features of the market, especially here in the United States, we have lost all sight of Smith’s “natural liberty.” As a result, we try, foolishly and interminably, to build our economic recovery and vitality upon sand. Below the surface, we still fail to recognize, lurks a core problem that is not at all economic, fiscal or financial. Rather, as Adam Smith would have understood, it is a starkly psychological and deeply human dilemma.
Wall Street’s persisting fragility is largely a mirror image of Main Street’s insatiable drive toward hyper consumption. This manipulated drive, so utterly execrable to Adam Smith, has already become so overwhelming that many learned economists warn us sternly against saving too much.
If only we could all buy just a little more, they argue, life in America would be better. Retail sales are the authentic barometer of the “good life.”
Collectively, our national economic effort is always oriented, breathlessly, toward buying more. Many of our country’s troubling and troubled economic policies are a more-or-less direct consequence of this sorely misdirected effort. Until we can get an effective reversal of the frenetic public need for more and more things, any “recovery” will remain transient and partial.
Not from the start has contrived demand been a basic driving force of our economy. Obviously, before television and before our newer surrenders to an avalanche of high-tech gadgets, such demand would not have had any such compelling power. Nonetheless, for the foreseeable future, it will take herculean efforts to detach healthy patterns of consumption from a distressingly ceaseless barrage of advertisement.
At the recently-played Super
