Philosophy – Page 18 – artdiamondblog.com

Fair Use Doctrine Allows Copying for Educational Purposes

(p. 23) I am a public-school teacher with a limited budget for supplies. Is it unethical to illegally download copyrighted instructional materials for use in my class? BEN L., BROOKLYN
It is not. In fact, it’s sometimes not even illegal. In 1976, Congress created copyright exceptions for educational purposes. Copyright law allows “face-to-face” exhibition and presentation of a copyrighted work, assuming the purpose is academic. There is also the doctrine of fair use, which states that copies “for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship or research, is not an infringement of copyright.”
Now, it’s worth acknowledging that these guidelines were implemented before downloading a textbook was even possible. And even in an educational setting, using an entire copyrighted work, and thereby diminishing its market potential, might constitute a violation of fair use. But in my opinion, the principles are the same, even if you do violate copyright law: If your sole motive for downloading material is educational (and there is no free or low-cost equivalent that serves your purposes equally well), there should be no problem.

For the full commentary, see:
Chuck Klosterman. “THE ETHICIST; Piracy 101.” The New York Times Magazine (Sun., MARCH 30, 2014): 23.
(Note: italics and bold in original.)
(Note: the online version of the commentary has the date MARCH 28, 2014.)

“If You Do the Right Thing and Lose, You Still Did the Right Thing”

Senator Tom Coburn. Source of photo: online version of the NYT interview quoted and cited below.

(p. 12) You recently learned you have prostate cancer and announced that you’ll be leaving the Senate next January two years before the scheduled end of your term. How are you feeling? I’m feeling good. I’m not cured of the disease, but I’m on my way to marked improvement. And they may potentially have a cure. But I’ve got 5 or 10 years in front of me even if they don’t cure it.
. . .
Do you really think the problem in Washington is that people don’t listen to one another? My philosophy is different than most of the people up here. I think if you do the right thing and lose, you still did the right thing. I think if you do less than the right thing and win, it’s morally reprehensible.

For the full interview, see:
Leibovich, Mark, interviewer. “Power Is a Tool’.” The New York Times Magazine (Sun., MARCH 16, 2014): 12.
(Note: ellipsis added; bold in original.)
(Note: the online version of the interview has the date MARCH 13, 2014, and has the title “Senator Tom Coburn: ‘Power Is a Tool’.”)

Edison’s Goal Was Not Philanthropy, But to Make Useful Inventions that Sold

(p. 163) . . . , Edison had declared publicly that his inventions should be judged only on the basis of commercial success. This had come about when a reporter for the New York World had asked him a battery of questions that threw him off balance: “What is your object in life? What are you living for? (p. 164) What do you want?” Edison reacted as if he’d been punched in the stomach, or so the writer described the effect with exaggerated drama. First, Edison scanned the ceiling of the room for answers, then looked out the window through the rain. Finally, he said he had never thought of these questions “just that way.” He paused again, then said he could not give an exact answer other than this: “I guess all I want now is to have a big laboratory” for making useful inventions. “There isn’t a bit of philanthropy in it,” he explained. “Anything that won’t sell I don’t want to invent, because anything that won’t sell hasn’t reached the acme of success. Its sale is proof of its utility, and utility is success.”
He had been put on the spot by the reporter, and had reflexively given the marketplace the power to define the meaning of his own life.

Source:
Stross, Randall E. The Wizard of Menlo Park: How Thomas Alva Edison Invented the Modern World. New York: Crown Publishers, 2007.
(Note: ellipsis added; italics in original.)

Deconstruction Theory as an “Elaborate Cover for Past Sins”

Source of book image: http://www.evelynbarish.com/uploads/1/8/2/7/18270381/847645.jpg?478

(p. 14) Barish, a retired professor of English at the City University of New York Graduate Center, has devoted many years to tracking the elusive trail of the noted literary scholar who made headlines posthumously in 1988, after a researcher in Belgium discovered the trove of literary criticism he had published in that country’s leading pro-Nazi newspaper during World War II. De Man, who had emigrated to the United States in 1948, earned a doctorate at Harvard in 1960 and went on to a dazzling academic career, forming a generation of devoted disciples. When he died in 1983 at age 64, he was a revered figure. The author of brilliant if difficult essays on modern literature, he had been among the first to embrace deconstruction, the influential theory elaborated by the French philosopher Jacques Derrida. Deconstruction focused on linguistic ambiguity, infuriating critics who viewed it as a dangerous relativism.
. . .
Detractors maintained that despite obvious differences, the two were cut from the same intellectual cloth: The ideas about “undecidability” in language were an elaborate cover-up for past sins. The most hostile critics seized the opportunity to strike a decisive blow against deconstruction, as a doctrine with unavowable antecedents in Nazism.
Now, almost 30 years later, when the theoretical avant-garde has moved on, “The Double Life of Paul de Man” revives the man and his fall. This time, we get a story of the professor not just as a young collaborator, but as a scheming careerist, an embezzler and forger who fled Belgium in order to avoid prison, a bigamist who abandoned his first three children, a deadbeat who left many rents and hotel bills unpaid, a liar who wormed his way into Harvard by falsifying records, a cynic who used people shamelessly. Some of these accusations have been made before (and documented), but Barish develops them and adds new ones. Her conclusion is somber: She places de Man not among the charming scoundrels but among the false “new messiahs” of history.

For the full review, see:
SUSAN RUBIN SULEIMAN. “The Deconstructionist Deconstructed; ‘The Double Life of Paul de Man,’ by Evelyn Barish.” The New York Times Book Review (Sun., MARCH 9, 2014): 14.
(Note: ellipsis added; bold in original.)
(Note: the online version of the review has the date MARCH 7, 2014, and has the title “The Deconstructionist Deconstructed; ‘The Double Life of Paul de Man,’ by Evelyn Barish.”)

Hand’s book is:
Barish, Evelyn. The Double Life of Paul De Man. New York: Liveright Publishing Corporation, 2014.

“Babies Are Smarter than You Think”

Source of book image: http://www.washingtonpost.com/rf/image_296w/2010-2019/WashingtonPost/2013/12/19/Outlook/Images/booksonbooks0031387485124.jpg

Harvard psychologist Steven Pinker discusses a favorite book of 2013:

(p. C11) . . . , babies are smarter than you think, and their cognitive and moral lives, revealed by ingenious experimental techniques, show that fairness, empathy and punitive sentiments have deep roots in human development. Paul Bloom’s “Just Babies” illuminates this research with intellectual rigor and a graceful, easygoing style.

For the full article, see:
“12 Months of Reading; We asked 50 of our friends–from April Bloomfield to Mike Tyson–to name their favorite books of 2013.” The Wall Street Journal (Sat., Dec. 14, 2013): C6 & C9-C12.
(Note: ellipsis added.)
(Note: the online version of the article has the date Dec. 13, 2013.)

The book that Pinker praises is:
Bloom, Paul. Just Babies: The Origins of Good and Evil. New York: Crown Publishers, 2013.

Hope for “a Morality that Maximizes Human Flourishing”

Source of book image: http://2.bp.blogspot.com/-6zEBTa23QDo/UtsQ6rZTkoI/AAAAAAAACdI/lAdUEZDMyaQ/s1600/Moral+Tribes.png

Harvard psychologist Steven Pinker discusses a favorite book of 2013:

(p. C11) “Moral Tribes,” by Joshua Greene, explains the fascinating new field of moral neuroscience: what happens in our brains when we make moral judgments and how ancient impulses can warp our ethical intuitions. With the help of the parts of the brain that can engage in careful reasoning, the world’s peoples can find common ethical ground in a morality that maximizes human flourishing and minimizes suffering.

For the full article, see:
“12 Months of Reading; We asked 50 of our friends–from April Bloomfield to Mike Tyson–to name their favorite books of 2013.” The Wall Street Journal (Sat., Dec. 14, 2013): C6 & C9-C12.
(Note: the online version of the article has the date Dec. 13, 2013.)

The book that Pinker praises is:
Greene, Joshua. Moral Tribes: Emotion, Reason, and the Gap between Us and Them. New York: The Penguin Press, 2013.

Louise Carnegie Expressed Pompous Sanctimony While Leaving the Drudgery to Others

Andrew Carnegie’s fiancée Louise:

(p. 294) “I certainly feel more in harmony with all the world after having been in communion with you, my Prince of Peace. I say this reverently, dear, for truly that is what you are to me, and I am so glad the world knows you as the Great Peacemaker.” “What ideal lives we shall lead, giving all our best efforts to high and noble ends, while the drudgery of life is attended to by others. Without high ideals, it would be enervating and sinful. With them, it is glorious, and you are my prince among men, my own love.”

Source:
Nasaw, David. Andrew Carnegie. New York: Penguin Press, 2006.
(Note: underline in original.)
(Note: the pagination of the hardback and paperback editions of Nasaw’s book are the same.)

Carnegie Said “Socialism Is the Grandest Theory Ever Presented”

More on why Andrew Carnegie is not my favorite innovative entrepreneur:

(p. 257) “But are you a Socialist?” the reporter asked.

Carnegie did not answer directly. “I believe socialism is the grandest theory ever presented, and I am sure some day it will rule the world. Then we will have obtained the millennium…. That is the state we are drifting into. Then men will be content to work for the general welfare and share their riches with their neighbors.”
“‘Are you prepared now to divide your wealth’ [he] was asked, and Mr. Carnegie smiled. ‘No, not at present, but I do not spend much on myself. I give away every year seven or eight times as much as I spend for personal comforts and pleasures.”

Source:
Nasaw, David. Andrew Carnegie. New York: Penguin Press, 2006.
(Note: ellipsis, and bracketed pronoun, in original.)
(Note: the pagination of the hardback and paperback editions of Nasaw’s book are the same.)

Evidence Babies Are Born with a Sense of Fairness

Source of book image: http://news.yale.edu/sites/default/files/imce/main-bloom.jpg

(p. 15) Is morality innate? In his new book, “Just Babies,” the psychologist Paul Bloom draws from his research at the Yale Infant Cognition Center to argue that “certain moral foundations are not acquired through learning. . . . They are instead the products of biological evolution.” Infants may be notoriously difficult to study (rats and pigeons “can at least run mazes or peck at levers”), but according to Bloom, they are, in fact, “moral creatures.”

He describes a study in which 1-year-olds watched a puppet show where a ball is passed to a “nice” puppet (who passes it back) or to a “naughty” puppet (who steals it). Invited to reward or punish the puppets, children took treats away from the “naughty” one. These 1-year-olds seem to be making moral judgments, but is this an inborn ability? They have certainly had opportunities in the last 12 months to learn good from bad. However, Bloom has found that infants as young as 3 months old reach for and prefer looking at a “helper” rather than a “hinderer,” which he interprets as evidence of moral sense, that babies are “drawn to the nice guy and repelled by the mean guy.” He may be right, but he hasn’t proved innateness.
Proving innateness requires much harder evidence — that the behavior has existed from Day 1, say, or that it has a clear genetic basis. Bloom presents no such evidence. His approach to establishing innateness is to argue from universalism: If a behavior occurs across cultures, then surely it can’t be the result of culture.

For the full review, see:
SIMON BARON-COHEN. “Little Angels.” The New York Times Book Review (Sun., December 29, 2013): 15.
(Note: ellipsis in original.)
(Note: the online version of the review has the date December 27, 2013.)

Book under review:
Bloom, Paul. Just Babies: The Origins of Good and Evil. New York: Crown Publishers, 2013.

Spencer Justified Carnegie as an Agent of Progress

(p. 229) Whether they read Spencer for themselves, as Carnegie had, or absorbed his teachings secondhand, his evolutionary philosophy provided the Gilded Age multimillionaires with a framework for rationalizing and justifying their outsized material success. In the Spencerian universe, Carnegie and his fellow millionaires were agents of progress who were contributing to the forward march of history into the industrial epoch. Carnegie was not exaggerating when he proclaimed himself a disciple of Spencer and referred to him, in almost idolatrous terms, as his master, his teacher, one of “our greatest benefactors,” and the “great thinker of our age.”

Source:
Nasaw, David. Andrew Carnegie. New York: Penguin Press, 2006.
(Note: the pagination of the hardback and paperback editions of Nasaw’s book are the same.)

Do You Have to Be a Human to Have a Soul?

I cannot prove it to the skeptical, but after observing and interacting with our dachshund Willy almost every day for about 10 years, I strongly believe that he thinks and feels in ways that show he has a soul.
And I have no trouble believing that if a dachshund has a soul, then an elephant has one too.

(p. A21) Caitrin Nicol had an absorbing essay in The New Atlantis called “Do Elephants Have Souls?” Nicol quotes testimony from those who study elephant behavior. Here’s one elephant greeting a 51-year-old newcomer to her sanctuary:

“Everyone watched in joy and amazement as Tarra and Shirley intertwined trunks and made ‘purring’ noises at each other. Shirley very deliberately showed Tarra each injury she had sustained at the circus, and Tarra then gently moved her trunk over each injured part.”
Nicol not only asks whether this behavior suggests that elephants do have souls, she also illuminates what a soul is. The word is hard to define for many these days, but, Nicol notes, “when we talk about it, we all mean more or less the same thing: what it means for someone to bare it, for music to have it, for eyes to be the window to it, for it to be uplifted or depraved.”

For the full commentary, see:
DAVID BROOKS. “The Sidney Awards.” The New York Times (Fri., December 27, 2013): A18. [National Edition]
(Note: the online version of the commentary has the date December 26, 2013, and has the title “The Sidney Awards, Part 1.”)

The article praised by Brooks is:
Nicol, Caitrin. “Do Elephants Have Souls?” New Atlantis: A Journal of Technology & Society 38 (Winter/Spring 2013): 10-70.