Is Philosophy Obsolete? - The Chronicle Review - The Chronicle of Higher Education - 0 views
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It’s in terms of our increased coherence that the measure of progress has to be taken, not in terms suitable for evaluating science or literature. We lead conceptually compartmentalized lives, our points of view balkanized so that we can live happily with our internal tensions and contradictions, many of the borders fortified by unexamined presumptions. It’s the job of philosophy to undermine that happiness, and it’s been at it ever since the Athenians showed their gratitude to Socrates for services rendered by offering him a cupful of hemlock.
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the philosopher Wilfrid Sellars agrees that the proper agenda of philosophy lies in mediating among simultaneously held points of view with the aim of integrating them into a coherent whole.
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We can’t give up on either of the two images of us-in-the-world without destroying the other. They are codependent even when there are issues between them—which is beginning to make philosophy sound like a couples therapist.
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And there is the scientific image of us-in-the-world elaborated by neuroscience, one in which I am a brain consisting of a hundred-billion neurons, connected by a hundred-trillion synapses, and this brain itself hasn’t a clue as to what’s going on among those synapses. How can this be reconciled with the manifest image of me as me, pursuing my life, remembering it and planning for it, singularly committed to its persistence and flourishing? How can the neuron-level view be reconciled with the manifest truth that at some level our brains undeniably think about things? Where’s the aboutness to be found among those neurons and synapses? And is the scientific image even coherent if we can’t assert that we think about that scientific image, and that in thinking about it, we are thinking about the world?
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here the work of increasing our moral coherence is particularly important.
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Every increase in our moral coherence—recognizing the rights of the enslaved, the colonialized, the impoverished, the imprisoned, women, children, LGBTs, the handicapped ...—is simultaneously an expansion of those to whom we are prepared to offer reasons accounting for our behavior. The reasons by which we make our behavior coherent to ourselves changes together with our view of who has reasons coming to them.
