Is philosophy simply harder than science?

According to the “spin-off” theory of philosophical progress, all new sciences start as branches of philosophy, and only become established as separate disciplines once philosophy has bequeathed them the intellectual wherewithal to survive on their own.

There is certainly something to this story. Physics as we know it was grounded in the seventeenth-century “mechanical philosophy” of Descartes and others. Similarly, much psychology hinges on associationist principles first laid down by David Hume, and economics grew out doctrines first developed by thinkers who called themselves philosophers. The process continues into the contemporary world. During the twentieth century, both linguistics and computer science broke free of their philosophical moorings to establish themselves as independent disciplines.

According to the spin-off theory, then, the supposed lack of progress in philosophy is an illusion. Whenever philosophy does make progress, it spawns a new subject, which then no longer counts as part of philosophy. In reality, philosophy is full of progress, but this is obscured by the constant renaming of its intellectual progeny.

.. When it comes to topics like morality, knowledge, free will, consciousness and so on, the lecturers still debate a range of options that have been around for a long time.

.. Where philosophy hinges on analysis and argument, science is devoted to data. When scientists are invited to give research talks, they aren’t allowed simply to stand up and theorize, however interesting that would be. It is a professional requirement that they must present observational findings. If you don’t have any PowerPoint slides displaying your latest experimental results, then you don’t have a talk.

.. Plenty of experimentally intractable problems arise right within science. Take the interpretation of quantum mechanics, or the evolution of altruistic instincts. These are scientific questions all right, but they admit no simple experimental resolution. The problem is that, even though we have all the experimental results we could want, we can’t figure out a coherent theory to accommodate them. Philosophical problems arise within science as well as outside it.

The real difference between philosophy and science is not subject area, but the kind of problem at issue. Philosophical issues typically have the form of a paradox.

.. It should be said that scientists aren’t very good at this kind of thing. They are much happier with what Thomas Kuhn called “normal science”, working within “paradigms” of settled assumptions and techniques that allow them to focus on issues that can be settled experimentally. When they are faced with a real theoretical puzzle, most scientists close their eyes and hope it will go away.

.. One of the great scandals of modern intellectual life is the way that physicists brushed the problems of quantum mechanics under the carpet throughout the twentieth century. Led by Niels Bohr and his obscurantist “Copenhagen interpretation” of quantum mechanics, they told generations of students that the glaring inconsistencies apparent in the theory were none of their business. “Shut up and calculate” was the typical response to any undergraduate who had the temerity to query the cogency of the theory. (This slogan has been variously attributed to Paul Dirac, Richard Feynman and others. The indeterminacy of the attribution is itself a testimony to the prevalence of the attitude.)

.. The “boo-hurrah” account of moral judgements was all the rage in the middle of the last century, but no-one any longer defends this simple-minded emotivism.

How Robert Nozick put a purple prose bomb under analytical philosophy

Nozick opened a new line of attack. Philosophers, he posited, would be better off if they stopped trying to prove things like scientists, an impulse he believed led thinkers to overlook how philosophy might stimulate the ‘mind’s excitement and sensuality’. Rather, they ought to limit themselves to explaining how a system of thought is possible. This would allow a ‘basketful’ of approaches to exist within philosophy, transforming it into an art form

.. ‘Those philosophers who are willing to derive moral directives from their philosophies can only offer you a sham proof.’ Proof, in this rigorous, new philosophy, was everything.

.. Nozick largely won praise from his colleagues. He had appeared, as one reviewer wrote, like a ‘knight in shining armour’, rescuing his peers from doing obscurantist philosophy. Thanks to his willingness to quit arguing and start explaining.

.. ‘The libertarian position I once propounded now seems to me seriously inadequate,’ he announced in The Examined Life. From here on out, he would apply his libertarianism inwardly, focusing on the cultivation of his self rather than the destruction of the state.

.. After all, this was the man who had declared that attempting to convince others of your views – the modus operandi of politics – was a ‘philosophically pointless task’.

Derrida vs. the rationalists (newhumanist.org.uk)

Come on, as technologists, hn readers cant seriously favor structuralism over post modern thinking.

To put it in CS terms: structuralists would think that general AI would be obtained by coding expert systems. Structuralists were the ones who believed the semantic web would work. That as engineers, we could write a structure, a schema, a program, that would underlie all things and ideas in the universe.

This of course has been quite a failure. The bottom up approach to AI, which appeared with neural networks, is deeply postmodern. It assumes that all experience is relative and that human intelligence grasps with reality in a reflexive way. reacting to stimuli rather than building a unique model of the world that would fit all situations.

You may say that post modern philosophy is written in a hard way, but it cant be denied that there are a lot of people here who are postmodern without knowing it!

 .. You realize that most academic philosophers in the US and other English-speaking countries share your attitude toward post-modernism, right? TFA even points out the divide. You must have gone to a program with a “traditional” philosophy department, perhaps in Europe?Most university philosophy departments in the US focus on logic, analytic philosophy, philosophy of science, cognitive science, etc, etc. I can’t even think of a single philosopher at my university’s department who would have done anything but chuckle at post-modernism. In fact, it was a philosophy prof who told me about the book “Fashionable Nonsense”.

From the article:

“Outside France, the dominant philosophical school was analytic philosophy. A broad church, its foundations had initially been articulated by, among others, Bertrand Russell, GE Moore and the early works of Wittgenstein. Founded on the notion of conceptual clarity, analytic philosophy (in its crudest form) regards philosophy as a branch of the sciences, often subservient to the natural sciences, or at best continuous with them. It proposes that through the logical analysis of philosophical propositions, the basic questions of existence can be clarified, and possibly solved.”

So why would you generalize all philosophers into the bucket of post-modernism? Many of the founders of modern analytic philosophy were mathematicians: Russell, Frege, Whitehead, Peirce, etc.

.. The rationalists say that a major purpose of language is to communicate facts about the world.The postmodernists say: “What are ‘facts’? What is ‘world’?”

So with facts gone and the real world gone, that leaves only one purpose for language, for saying anything at all: to get others to do what you want them to do. (This is a simplification of Wittgenstein’s “language-games” of the form of e.g., the Builders’ Game.)

I’ve always maintained that Derridean postmodernism is, in actuality, a form of long-form trolling whose main purpose was to provoke traditional philosophers by baffling them or getting them to fruitlessly debate the propositions. In this it’s sort of a language-game: Derrida produced words, and the philosophers reacted in just the way he intended them to when he wrote the words. Whether it was for his own amusement, to show those stiff-necked rationalists that they’re not immune to cognitive or deductive traps, or whatever — who knows? But the interesting bit is that trolling survives as a valid intention for Derrida to produce the philosophy he did, whether or not he took his own propositions seriously (though if he did, he would have to consider whether the academics he was trolling existed just in his own head).

.. Postmodernists deny the reality of shared, objective truths, then try to begin a dialogue requiring what’s just been denied.

Read Buber, Not the Polls!

There has been so much bad communication over the past year: people talking in warring monologues past each other, ignoring the facts and using lazy stereotypes like “elites” and “Trumpeans” to reduce complex individuals into simplistic categories. Meanwhile, our main candidates are poor connectors. We’ve got the self-enclosed narcissism of Donald Trump and, to a lesser degree, the mistrustful defensiveness of Hillary Clinton’s campaign.

.. You’re fearful, closed or withdrawn — objectifying her, talking at her, offering only a shallow piece of yourself and seeing only the shallow piece of her.

.. I-Thou relationships, on the other hand, are personal, direct, dialogical — nothing is held back. A Thou relationship exists when two or more people are totally immersed in their situation, when deep calls to deep, when they are offering up themselves and embracing the other in some total, unselfconscious way, when they are involved in “mutual animated describing.”

.. A doctor has an I-It relationship with a patient when he treats him as a machine in need of repair.

.. But Buber argued that it’s nonsensical to think of the self in isolation. The I only exists in relation to some other.

.. “The development of the soul in the child is inextricably bound up with that of the longing for the Thou,”

.. “The development of the soul in the child is inextricably bound up with that of the longing for the Thou,” he wrote.

.. You can’t intentionally command I-Thou moments into being. You can only be open to them and provide fertile soil.

.. Today, America is certainly awash in distrust. So many people tell stories of betrayal. So many leaders (Trump) model combativeness, isolation and distrust. But the only way we get beyond depressing years like this one is at the level of intimacy: