Episode 96: Nic Koziolek discusses the role of belief in reasoning
In this episode, Nic Koziolek offers an account of what thought, belief, and reasoning are in terms of what knowledge is.
Episode 133: Aristotle discusses his philosophy
This month,Agnes Callardand I talk toAristotleabout his philosophy, including his work on physics, biology, and ethics. Featuring an introduction by our awesome intern,Noadia Steinmetz-Silber! Click here to downloadEpisode 133 of Elucidations.Not everyone is familiar with Aristotle’s work today, but the case could be made that science, political theory, logic, ethics, and philosophy exist in their current form largely due to the precedent he set. That said, in this episode, Aristotle opens by telling us a little about how the foundational assumptions made by a number of today’s scientists and philosophers differ from his. One distinctive feature of his work—both as compared to today’s intellectuals and as compared to his peers in 4th century B.C. Athens—was how his philosophy was meant to accommodate the possibility of different types of phenomena requiring totally different types of theoretical explanation.Today, this is reflected in the fact that we have different departments for different sciences in universities. Like, we don’t have a ‘science’ department. We have a physics department that aims to explain the behavior of physical matter and energy, a biology department that aims to explain the behavior of living organisms, a chemistry department that aims to explain the behavior of chemical compounds, a psychology department that aims to explain the behavior of minds, an economics department that aims to explain the behavior of markets, and so on. Could all of these things be reduced to one fundamental science? Maybe, maybe not. It’s possible that there’s a way of, for example, reducing all of biology to physics, but if there is, we haven’t figured it out yet. Aristotle’s main thought here is that that’s fine. If we have to have separate scientific fields for physical matter and biological organisms, that isn’t necessarily a failure on the part of the hard sciences—it could just be that different types of entities in the world need different types of explanations.Aristotle then observes that if you’re okay with the idea that there could be different types of phenomena that need to be explained in different ways, that goes along with believing that things can be created and destroyed. How come? Well, at the level of common sense, you and I would say that when a dog is born, the universe now has a new thing in it: this dog. But if you’re one of these ‘nothing exists other than fundamental physical particles’ people, you think that nothing is ever created or destroyed. It’s just that the atoms—or maybe the quarks and leptons—are just rearranging themselves, and the nickname we give that at the macroscopic level is that ‘a dog came into existence’. One of the main tasks that Aristotle set for himself was explaining how it makes sense to take talk of things being created and destroyed literally, at face value.Join us as we discuss the ancient Greek perspective on causality, matter, biology, physics, and whether or not people have a purpose!Matt Teichman
Episode 132: Rebecca Valentine discusses queer hackerspaces
This month, we sit down withRebecca Valentine(co-founder ofQueerious Labs) to talk about anarchism, feminism, tech culture, and creative hacking. Hack this, hack that. What is a hacker, anyway? In pop culture, it’s common to use the term ‘hacker’ as a synonym for ‘cybercriminal’—that is, a person who engages in illegal activity over a computer network, usually involving gaining access to something they shouldn’t. But if you’ve ever spent any time in the tech community, you’ll know that there, the term is used in a very different way. It’s complicated to define precisely, but generally, ‘hacking’ involves taking apart a ready-made product in an exploratory way, whether to understand how it works, or to put it back together in a different, more customized way.We live in a world of mass-produced artifacts, each of which is manufactured in bulk to serve a specific purpose. But despite that fact, we are all individual people, many of whom want different things out of their artifacts. For example, maybe I have a car and want to give it my own paint job that it wouldn’t have gotten in the factory. Or maybe I have a handbag and would like to embroider a cool pattern on it. Those are simple examples, but our guest stresses that hacking often involves going further and subverting the original intentions behind the thing being hacked. For instance, there are people who have managed to get Alexa and Siri to talk to one another, each device responding in speech the way it would respond to a person. Neither was designed to talk to another device in English—rather, each was designed to provide a voice interface to a single human owner. The result can be pretty bizarre and interesting to listen to!In this episode, Valentine discusses why she founded Queerious Labs, a public nonprofit whose purpose is to encourage these sorts of tinker-y explorations. Most other spaces of this kind tend to be dominated by men, especially straight cisgender men, and often that can have the effect of alienating people who aren’t men, or who aren’t straight, or who aren’t cisgender. In addition, Queerious Labs is intended to be a friendly environment for people with socialist, anarchist, and feminist backgrounds. In the course of laying out how all those things hang together, we have the chance to dig in a wide range of topics, including political power, bottom-up vs. top-down organizational structures, mass culture, the patriarchy, natural language, theory vs. anti-theory, and how gender roles are in flux across time and history.
Episode 131: Greg Salmieri discusses egoism and altruism
This month, Greg Salmieri (University of Texas at Austin) returns for his third appearance on Elucidations, this time to talk about doing right by yourself.What was the last thing you did? The last thing I did was pull a shot of espresso. I wouldn’t say I made coffee as an end in itself, even though I love the taste of the roast I just used. If I had to tell you the main reason I made a coffee, it was in order to speed along my transformation from groggy podcast host to awake podcast host. But why do that? Hmm. I guess I wanted to wake up so that I could start writing this blog post, pay a couple bills, and put together a cool new IKEA lamp? But why pay a couple bills or put together a new IKEA lamp? So that I can continue to live in my apartment, be able to see things in it, and so on, maybe? Plato and Aristotle were interested in these ‘but what are you doing XYZ in order to accomplish?’ type questions, and they had the idea that if you keep re-asking the question every time you come up with answer, eventually you’ll get to something that is the ultimate reason you’re doing everything for. Once you get there, there won’t be any further justification for anything you do.‘Ethical egoism’ is a nickname that philosophers give to the idea that being a good person means that everything you do, ultimately, at the end of the day, you do in order to benefit yourself.Note that there’s already a lot of subtlety in this idea as we’ve defined it. For example, if you’re deceived about what’s good for you, and the thing you think is good for you is actually bad for you, then if you do everything you do in order to bring that about, you don’t count as a good person. Maybe I think that fame will be great for me, because of all the money, power, and attention that comes with it. But in a few years, once I actually become world famous, I realize it’s actually pretty miserable to be hounded by paparazzi, speculated about in the tabloids, and subjected to intense scrutiny every time I make a comment about anything. Once that happens, I might decide the whole get famous plan was misbegotten, longing for the days before I was a celebrity. So one point of subtlety is that what’s good or bad for a person can be complicated to determine—there are lots of cases where you can make a mistake about what’s really good for you.A second point of subtlety is that how your everyday behavior corresponds to what you’re ultimately doing everything for can be complex. Maybe you’ve adopted a monkish lifestyle, sacrificing the day to day comforts we take for granted so that you can help as many other people as possible, volunteering, donating to charities, and so forth. An ethical egoist would say that if you’re ultimately doing all those things because of the deep, persistent, long-term satisfaction it brings you—because of how it enriches your life to the fullest possible extent, then that counts as being a good person. So it’s not like commonly-held stereotypes about what selfishness is necessarily line up with what ethical egoists recommend.Due to those two factors, there’s a lot of wiggle room in what concrete behaviors can count as acting in your self-interest, and different behaviors are going to count as self-interested for different people, because different people often have fundamentally different needs and abilities. And I would say that’s what makes it especially interesting to think about whether ethical egoists have it right.Join us this month as our esteemed guest defends the viability of ethical egoism!