Category: Philosophy

“We Shall Increasingly Have the Power to Make Life Good”

(p. B13) Derek Parfit, a British philosopher whose writing on personal identity, the nature of reasons and the objectivity of morality re-established ethics as a central concern for contemporary thinkers and set the terms for philosophic inquiry, died on Monday at his home in London.
. . .
The two volumes of “On What Matters,” published in 2011, dealt with the theory of reasons and morality, arguing for the existence of objective truth in ethics.
. . .
“With no other philosopher have I had such a clear sense of someone who had already thought of every objection I could make, of the best replies to them, of further objections that I might then make, and of replies to them too,” the philosopher Peter Singer wrote recently on the philosophy website Daily Nous.
. . .
In February [2017], Oxford University Press plans to publish a third volume of “On What Matters.” It consists in part of responses to criticism of his work by leading philosophers, which will appear in a companion volume, edited by Mr. Singer, titled “Does Anything Really Matter?”
. . .
On Daily Nous, Mr. Singer offered a snippet from Mr. Parfit’s new work:
“Life can be wonderful as well as terrible, and we shall increasingly have the power to make life good. Since human history may be only just beginning, we can expect that future humans, or supra-humans, may achieve some great goods that we cannot now even imagine.
“In Nietzsche’s words, there has never been such a new dawn and clear horizon, and such an open sea.”

For the full obituary, see:
WILLIAM GRIMES. “Derek Parfit, 74, Philosopher Who Explored Identity.” The New York Times (Thurs., JAN. 5, 2017): B13.
(Note: ellipses, and bracketed year, added.)
(Note: the online version of the obituary has the date JAN. 4, 2017, and has the title “Derek Parfit, Philosopher Who Explored Identity and Moral Choice, Dies at 74.”)

The book by Parfit quoted above, is:
Parfit, Derek. On What Matters: Volume Three. Oxford, UK: Oxford University Press, forthcoming 2017.

Empathy Is “a Poor Moral Guide”

(p. C4) “Against Empathy” is an invigorating, relevant and often very funny re-evaluation of empathy, one of our culture’s most ubiquitous sacred cows, which in Mr. Bloom’s view should be gently led to the abattoir. He notes that there are no less than 1,500 books listed on Amazon with “empathy” in the title or subtitle. In politics, practically no higher value exists than being empathetic: Think of the words “I feel your pain” coming from Bill Clinton through a strategically gnawed lip.
. . .
Mr. Bloom, a psychology professor at Yale, is having none of it. Empathy, he argues, is “a poor moral guide” in almost all realms of life, whether it’s public policy, private charity or interpersonal relationships. “Empathy is biased, pushing us in the direction of parochialism and racism,” he writes.
. . .
His point, . . . , is that empathy is untempered by reason, emanating from the murky bayou of the gut. He prefers a kind of rational compassion — a mixture of caring and detached cost-benefit analysis. His book is a systematic attempt to show why this is so.
To those who say empathy is essential to morality, he’d reply that morality has many sources. “Many wrongs” — like littering or cheating on your taxes — “have no distinct victims to empathize with.” Nor does it appear that the most empathetic people behave the most ethically. “There have been hundreds of studies, with children and adults,” he writes, “and overall the results are: meh.”

For the full review, see:
JENNIFER SENIOR . “Books of The Times; Have a Heart, but Be Careful Not to Lose Your Head.” The New York Times (Weds., December 7, 2016): C4.
(Note: ellipses added.)
(Note: the online version of the review has the date Dec. 6, 2016, and has the title “Books of The Times; Review: ‘Against Empathy,’ or the Right Way to Feel Someone’s Pain.”)

The book under review, is:
Bloom, Paul. Against Empathy: The Case for Rational Compassion. New York: Ecco, 2016.

The Octopus, Though Intelligent, Only Lives for Two Years

(p. C5) Around 600 million years ago there lived in the sea a small unprepossessing worm, virtually eyeless and brainless. For some reason this species split into two, thus seeding the vast zoological groupings of the vertebrates and the invertebrates. On one branch sit the mammals; on the other sit the molluscs (and many others). Among these two groups, two notable creatures eye each other warily: the human and the octopus. They have no common ancestor apart from that lowly worm, yet there is a strange affinity, a bond almost. For they are both evolutionary experiments in intelligence–pockets of genius in a vast ocean (sorry!) of biological mediocrity.
In “Other Minds,” Peter Godfrey-Smith, a philosopher at CUNY and an avid scuba diver, has given us a smoothly written and captivating account of the octopus and its brethren, as observed by humans. He celebrates the cephalopods: the octopus, the squid and the cuttlefish. He stresses their dissimilarity to us and other mammals, but he also wants us to appreciate what we have in common. Just as eyes have evolved independently in many lineages, so have intelligent minds. From those mindless worms, via two separate evolutionary paths, to the glories of consciousness and curiosity–we are brothers in big brains.
. . .
(p. C6) Mr. Godfrey-Smith mixes the scientific with the personal, giving us lively descriptions of his dives to “Octopolis,” a site off the east coast of Australia at which octopuses gather. There they make their dens in piles of scallop shells. He also reproduces some excellent photographs of the octopuses and other cephalopods he has observed in his submerged city. It is with a jolt, then, that he announces the average life span of the cephalopod: one to two years. That’s it: That marvelous complex body, the large brain, lively mind and amazing Technicolor skin–all over so quickly. There are boring little fish that live for 200 years, and the closely related nautilus can live for 20 years, but the octopus has only a year or two to enjoy its uniqueness. Mr. Godfrey-Smith speculates that the brevity results from a lifestyle that forces the animal to reach reproductive age as soon as possible, given the problem of predators such as whales or large fish.
Whatever the biological reason for such a brief life, it is a melancholy fact.
. . .
What is it like to be an octopus? It’s not easy to say, but I speculate soft, malleable, brimming with sensation, vivid, expressive, exciting, complicated, tragic and determined. They make good, if brief, use of their portion of consciousness. They must live by the evolutionary laws that have created them, but there is an inner being that makes the best of its lot. Though it’s easy to think of octopuses as alien, a better view is that they are our cousins in biological destiny–spirits in a material world.

For the full review, see:
COLIN MCGINN. “Experiments in Intelligence.” The Wall Street Journal (Sat., December 3, 2016): C5-C6.
(Note: ellipses added.)
(Note: the online version of the review has the date Dec. 4 [sic], 2016, and has the title “Our Noble Cousin: The Octopus.”)

The book under review, is:
Godfrey-Smith, Peter. Other Minds: The Octopus, the Sea, and the Deep Origins of Consciousness. New York: Farrar, Straus and Giroux, 2016.

Rat Ticklers Find Ticklishness Has Deep Evolutionary Roots

(p. A12) As Michael Brecht and Shimpei Ishiyama of the Bernstein Center for Computational Neuroscience in Berlin point out in their report, tickling raises many questions. We don’t know why it evolved, what purpose it might serve and why only certain body parts are ticklish. And what about that disappointing and confounding truth that all children and scientists must grapple with: You can’t tickle yourself.
The researchers were also inspired by earlier studies. ” ‘Laughing’ Rats and the Evolutionary Antecedents of Human Joy?” published in 2003 in Physiology & Behavior, reported that rats would emit ultrasonic calls when tickled. Ultrasound is too high for humans to pick up.
. . .
The scientists found that tickling and play, which involved chasing a researcher’s hand, both caused the same ultrasonic calls and the same brain cells to be active. The scientists also stimulated those cells electrically, without any tickling or play, and got the same calls.
And they found that you can’t tickle rats when they are not in a good mood, something that is also true of people.
. . .
And the similarity of tickling in rats and humans is, Dr. Brecht said, “amazing.” They even have similar areas that are susceptible for unknown reasons, including the soles of their hind feet, but not of their forepaws.
That similarity suggests that tickling is evolutionarily very ancient, going back to the roots of touch as a way to form social bonds in the ancestors of rats and humans.
“Maybe,” Dr. Brecht speculated, “ticklishness is a trick of the brain to make animals or humans play or interact in a fun way.”

For the full story, see:

JAMES GORMAN. “When Tickled, Rats Giggle and Leap, Researchers Find.” The New York Times (Fri., NOV. 11, 2016): A12.
(Note: ellipses added.)
(Note: the online version of the story has the date NOV. 10, 2016, and has the title “Oh, for the Joy of a Tickled Rat.”)

Ishiyama and Becht’s recent report, discussed above, is:
Ishiyama, S., and M. Brecht. “Neural Correlates of Ticklishness in the Rat Somatosensory Cortex.” Science 354, no. 6313 (Nov. 11, 2016): 757-60.

The earlier paper mentioned above, is:
Panksepp, Jaak, and Jeff Burgdorf. “”Laughing” Rats and the Evolutionary Antecedents of Human Joy?” Physiology & Behavior 79, no. 3 (Aug. 2003): 533-47.

Another paper in this line of research, is:
Rygula, Rafal, Helena Pluta, and Piotr Popik. “Laughing Rats Are Optimistic.” PLoS ONE 7, no. 12 (Dec. 2012): 1-6.

Never Say Die

(p. A7) LONDON — During the last months of her life, a terminally ill 14-year-old British girl made a final wish. Instead of being buried, she asked to be frozen so that she could be “woken up” in the future when a cure was found — even if that was hundreds of years later.
“I want to have this chance,” the teenager wrote in a letter to a judge asking that she be cryogenically preserved. She died on Oct. 17 from a rare form of cancer. “I don’t want to be buried underground,” she wrote.
The girl’s parents, who are divorced, disagreed about the procedure. The teenager had asked the court to designate that her mother, who supported her daughter’s wishes, should decide how to handle her remains.
The judge, Peter Jackson, ruled in her favor. Local news reports said he was impressed by the “valiant way in which she was facing her predicament.” He said she had chosen the most basic preservation option, which costs about £37,000, or nearly $46,000, an amount reportedly raised by her grandparents.
“I want to live and live longer and I think that in the future they might find a cure for my cancer and wake me up,” the teenager wrote in her letter to the judge. Local reports said she had told a relative: “I’m dying, but I’m going to come back again in 200 years.”
. . .
“The scientific theory underlying cryonics is speculative and controversial, and there is considerable debate about its ethical implications,” the judge said in a statement.
“On the other hand, cryopreservation, the preservation of cells and tissues by freezing, is now a well-known process in certain branches of medicine, for example the preservation of sperm and embryos as part of fertility treatment,” the statement said. “Cryonics is cryopreservation taken to its extreme.”
Zoe Fleetwood, the girl’s lawyer, said her client had called Judge Jackson a “hero” after being told of the court’s decision shortly before her death. “By Oct. 6, the girl knew that her wishes were going to be followed,” Ms. Fleetwood told BBC Radio 4. “That gave her great comfort.”

For the full story, see:
KIMIKO DE FREYTAS-TAMURA. “Wish of Girl, 14, to Be Frozen, Is Granted by British Judge.” The New York Times (Sat., NOV. 19, 2016): A7.
(Note: ellipsis added.)
(Note: the online version of the story has the date NOV. 18, 2016, and has the title “Last Wish of Dying Girl, 14, to Be Frozen, Is Granted by Judge.”)

When People’s Lives Stagnate They “Often Become Angry, Resentful”

(p. 3) Benjamin M. Friedman of Harvard University, in his book “The Moral Consequences of Economic Growth” (Knopf, 2005), said that at a deep level people make judgments about the economic progress that they see in their own lifetimes, and in comparison with the progress made by the previous generation, especially their own parents. Few people study economic growth statistics. But nearly everyone knows what they are being paid. If they realize that they are doing less well than their forebears, they become anxious. And if they can’t see themselves and others in their cohort as progressing over a lifetime, their social interactions often become angry, resentful and even conspiratorial.

For the full commentary, see:
ROBERT J. SHILLER. “Economic View; Weak Economies Foment Ethnic Nationalism.” The New York Times, SundayBusiness Section (Sun., OCT. 16, 2016): 3.
(Note: the online version of the commentary has the date OCT. 14, 2016, and has the title “Economic View; What’s Behind a Rise in Ethnic Nationalism? Maybe the Economy.”)

The Benjamin Friedman book mentioned in the commentary above, is:
Friedman, Benjamin M. The Moral Consequences of Economic Growth. New York: Knopf, 2005.

Gandhi in South Africa Was Willing to “Acknowledge White Supremacy”

(p. C6) At the close of his presidency in 1999, Nelson Mandela praised Mohandas Gandhi for believing that the “destiny” of Indians in South Africa was “inseparable from that of the oppressed African majority.” In other words, Gandhi had fought for the freedom of Africans, setting the pattern for his later effort to liberate India from British rule.
Nothing could be more misleading. Gandhi’s concern for the African majority — “the Kaffirs,” in his phrase — was negligible. During his South African years (1893-1914), argue Ashwin Desai and Goolam Vahed in “The South African Gandhi,” he was far from an “anti-racist, anti-colonial fighter on African soil.” He had found his way to South Africa mainly by the accident of being offered a better job there than he could find in Bombay. He regarded himself as a British subject. He aimed at limited integration of Indians into white society. Their new status would secure Indian rights but would also acknowledge white supremacy. In essence, he wanted to stabilize the Indian community within the stratified system that later became known as apartheid.
. . .
“The South African Gandhi” deals comprehensively with Gandhi’s decisive two decades in South Africa. It complements Perry Anderson’s “The Indian Ideology” (2013), which explains how Gandhi later treated the Dalits, or Untouchables, much as he had dealt with black Africans.
For my taste, the book’s tone is too academic, but the authors use sound evidence and argue their case relentlessly–Gandhi’s vision did not include the majority of the people in South Africa, the Africans themselves.

For the full review, see:
WM. ROGER LOUIS. “Gandhi the Imperialist.” The Wall Street Journal (Sat., Jan 9, 2016): C6.
(Note: ellipsis added.)
(Note: the online version of the review has the date Jan 10, [sic] 2016, and has the title “Gandhi the Imperialist – Book Review.”)

The book under review, is:
Desai, Ashwin, and Goolem Vahed. The South African Gandhi: Stretcher-Bearer of Empire. Stanford, CA: Stanford University Press, 2015.

Bourgeois Ideology Caused the Great Enrichment

(p. A13) What accounts for the wealth and prosperity of the developed nations of the world? How did we get so rich, and how might others join the fold?
Deirdre McCloskey, a distinguished economist and historian, has a clarion answer: ideas. It was ideas, she insists–about commerce, innovation and the virtues that support them–that account for the “Great Enrichment” that has transformed much of the world since 1800.
. . .
. . . , this monumental achievement was caused by a change in values, Ms. McCloskey says–the rise of what she calls, in a mocking nod to Marx, a “bourgeois ideology.” It was far from an apology for greed, however. Anglo-Dutch in origin, the new ideology presented a deeply moral vision of the world that vaunted the value of work and innovation, earthly happiness and prosperity, and the liberty, dignity and equality of ordinary people. Preaching tolerance of difference and respect for the individual, it applauded those who sought to improve their lives (and the lives of others) through material betterment, scientific and technological inquiry, self-improvement, and honest work. Suspicious of hierarchy and stasis, proponents of bourgeois values attacked monopoly and privilege and extolled free trade and free lives while setting great store by prudence, enterprise, decency and hope.

For the full review, see:
DARRIN M. MCMAHON. “BOOKSHELF; The Morality of Prosperity; Grinding poverty was the norm for humanity until 1800. It changed with the rise of values like tolerance and respect for individual liberty.” The Wall Street Journal (Mon., June 13, 2016): A13.
(Note: ellipses added.)
(Note: the online version of the review has the date June 12, 2016.)

The book under review, is:
McCloskey, Deirdre N. Bourgeois Equality: How Ideas, Not Capital, Transformed the World. Chicago: University of Chicago Press, 2016.

Majerus Did Not Need a Randomized Trial to Know that Aspirin Prevents Heart Attacks

(p. A21) Philip W. Majerus, a biochemist who was credited as being the first to theorize that taking small doses of aspirin regularly can prevent heart attacks and strokes in vulnerable patients, died last Wednesday [June 8, 2016] at his home in St. Louis. . . .
. . .
Even before his findings were confirmed in a study by other researchers a decade later, Dr. Majerus was taking aspirin daily.
“I was already convinced that aspirin prevented heart attacks,” he recalled in the journal Advances in Biological Regulation in 2014. “I was unwilling to be randomized into a trial where I might end up with the placebo. I refused to participate.”
Dr. Majerus recommended that “all adults should take an aspirin daily unless they are among the few percent of the population that cannot tolerate the drug.” The cardiovascular benefit of aspirin was fully achieved by 50 to 75 milligrams daily, he said, and “there is no evidence that branded aspirin, which is much more expensive, is in any way superior to the generic version.”
Later studies found that for people in their 50s who are vulnerable to heart disease, taking daily doses of aspirin reduces the risk of heart disease.
. . .
Investigating how aspirin inhibited clotting, Dr. Majerus concluded that the medicine modified an enzyme that leads to the formation of a platelet-made molecule that constricts blood vessels and aggregates platelets. The pills’ effect lasts for the platelets’ life span, typically about two weeks.
“Phil Majerus, more than any other individual, has produced the most original body of work on biochemistry of platelets as it relates to thrombosis,” Prof. Joseph L. Goldstein, a Nobel laureate at the University of Texas Southwestern Medical Center in Dallas, said when the Bristol-Myers Squibb Award was announced.

For the full obituary, see:
SAM ROBERTS. “Dr. Philip Majerus, Who Recognized Heart Benefits of Aspirin, Is Dead at 79.” The New York Times (Weds., JUNE 15, 2016): A23.
(Note: ellipses, and bracketed date, added.)
(Note: the online version of the obituary has the date JUNE 14, 2016, and has the title “Dr. Philip Majerus, Who Discerned Aspirin’s Heart Benefits, Dies at 79.”)

Rallying the Enlightenment Defense of Free Speech

(p. C1) OXFORD, England — After the murders at Charlie Hebdo last year, the public intellectual Timothy Garton Ash — once a dashing foreign correspondent, long since a scholar amid the spires of Oxford — issued an appeal to news organizations: Publish the offending cartoons, all of you together, and in that way proclaim the vitality of free speech.
“Otherwise,” he warned, “the assassin’s veto will have prevailed.”
By this reckoning, the assassins triumphed, for most publications ignored his entreaty, to protect their staffs from danger or to protect their readers from offense.
. . .
. . . , free speech is on the defensive, Mr. Garton Ash argues, and he is trying to rally the resistance.
(p. C4) . . . , he has written a scrupulously reasoned 491-page manifesto and user’s guide, “Free Speech: Ten Principles for a Connected World,” due out in the United States on Tuesday [May 24, 2016] which includes his case for defying threats, his opposition to hate-speech laws and his view on whether another’s religion deserves your respect.
. . .
“We as a society have to hold the line,” he said in the interview. “There has to be less appeasement.” For this, solidarity is required: Law-enforcement authorities must safeguard those who speak up, and taxpayers must be willing to pay the high costs this will incur. “Otherwise,” he added, “yielding to violent intimidation is itself objectively a kind of incitement to violence, right? Because you encourage the next guys to have a go.”
. . .
A vulnerability of Mr. Garton Ash’s project is that his principles are so deeply rooted in Enlightenment ideals, which are not universally shared.

For the full commentary, see:
TOM RACHMAN. “A Manifesto Extolling Free Speech.” The New York Times (Mon., MAY 23, 2016): C1 & C4.
(Note: ellipses,and bracketed date, added.)
(Note: the online version of the commentary has the date MAY 22, 2016, and has the title “Timothy Garton Ash Puts Forth a Free-Speech Manifesto.”)

Ash’s manifesto in defense of free speech, is:
Ash, Timothy Garton. Free Speech: Ten Principles for a Connected World. New Haven, CT: Yale University Press, 2016.

Scientific Knowledge Matters More than Myth Because of Its Practical Effectiveness

(p. C6) Stories matter; knowledge matters more.
“When we talk about the big bang or the fabric of space,” . . . [Carlo Rovelli] writes, “what we are doing is not a continuation of the free and fantastic stories that humans have told nightly around campfires for hundreds of thousands of years.” You might tell a great campfire story about an antelope, he comments. Knowing how to track and kill one is more relevant to survival.
“Myths nourish science, and science nourishes myth,” Mr. Rovelli says. “But the value of knowledge remains. If we can find the antelope, we can eat.”

For the full review, see:
DWIGHT GARNER. “Books of The Times; A Vast Cosmos, Made Bite-Size and Delectable.” The New York Times (Weds., MARCH 23, 2016): C1 & C6.
(Note: ellipsis, and bracketed name, added.)
(Note: the online version of the review has the date MARCH 22, 2016, and has the title “Books of The Times; Review: ‘Seven Brief Lessons on Physics’ Is Long on Knowledge.”)

The book under review, is:
Rovelli, Carlo. Seven Brief Lessons on Physics. New York: Riverhead Books, 2016.