Intellectual Sources of Latest Objectischism 1 - 0 views
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objectivism criticalthinking philosophy


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The Objectivist theory of history.
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Individuals lacking detailed knowledge of history and insight into human nature can makes assertions which, however implausible they may appear to the wise, cannot be decisively refuted.
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One such theory is the Objectivist "philosophy of history," which claims that the course of history is largely governed by broad philosophical abstractions devised by mankinds "greatest" philosophers
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Explaining these things is important for a very simple reason. The very fact that Rand's political and ethical preferences have not fared well in the past would seem to constitute evidence that they are not likely to fare well in the future.
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Rand tries to solve these problems by asserting that the failure of self-interest and laissez-faire ultimately stems from a "concerted attack on man's conceptual faculty," itself a product of the failure of modern philosphers to solve the "problem of universals."
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The Objectivist caricatures of great philosophers constituted a major intellectual embarrassment which made Rand's philosophy a tough sell, even among those scholars who might otherwise have been inclined to give it a place at the academic trough.
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There is the claim (p. 59) that “modern philosophers declare that axioms are a matter of arbitrary choice.” (no substantiation or reference is provided). There is the claim (p. 52) that “It is Aristotle who identified the fact that only concretes exist”. (Any of you Aristotle scholars want to wade in here with a brief account of particulars vs. concretes?) And none of this comes with even a hint of specific attribution that would allow a reader to evaluate it. The closest she gets is along the lines of (p. 60) “For example, see the works of Kant and Hegel.” Now that really narrows it down.
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Objectivism's shoddy scholarship -- its egregious tendency to make extravagently controversial claims based either on bad evidence or no evidence -- is bound to attract unfavorable attention.
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Rand and her disciples, afflicted with the sort of monomaniacal confirmation bias that tends to govern most ideologues, were ever vigilant for even the most negligible "evidence" of Kant's irrationality nibbling away at the host organism.
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Many of the leading theories and concepts in physics were couched in terms calculated to arouse Rand's ire, such as Theory of Relativity, Uncertainty Principle, observer effect, wave-particle duality, etc. Such terms suggested a discipline awash in the horrors of Kantian subjectivity. An exorcism, involving rigorous Objectivist criticism, seemed called for. But there were no Objectivists up to the task, none having the requisite "expertise" in physics -- none, that is, until David Harriman arrived on the scene.
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At the core of Objectivism there has long been a tension between Rand's pretense to rationality and reason and some of her fundamental beliefs, which are neither rational nor in line with the best scientific evidence.
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Among the Objectivist faithful, there exists a genuine admiration of hard science, which is regarded as an exemplar of "reason," that holy of holies within the Objectivist ideology.
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What makes the email particularly hard to swallow for the Objectivist faithful was its blatantly irrational appeal to naked authority and its contempt for rational discourse.
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once an Objectivist manages (often against great odds) to secure an academic position, he finds himself beholden to two masters. On the one hand, he must remain ideological pure in the eyes of the Objectivist cognescenti over at ARI, and on the other, he must maintain a facade of professorial respectability among his colleagues within academia.
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In disciplines where no strict consensus holds sway, this may not be so very difficult; but in the hard sciences, challenging the consensus on the basis of poor or non-existent scholarship is rarely tolerated.
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As long as Objectivism continues to hold to its bosom positions about human nature and history that run foul of experimental psychology and historical scholarship, these rifts will continue to widen. There's no escaping it. Yet there is another problem that may prove, in the end, even more intractable. Objectivism has no way of rationally settling conflicts that arise among its denizens. This subject I will explore in my next post.
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"Since the McCaskey schism is (as Daniel Barnes has noted) largely arose from "philosophical" issues, it might be illuminating to go over the sources of this particular intellectual imbroglio. There are, as far I can ascertain, three main sources: (1) The Objectivist theory of history (2) The Objectivist concept of "reason" (3) The Problem of Induction Since Daniel has already covered No. 3, that leaves us with the first two. In this post I'll cover No. 1." By Greg Nyquist at Ayn Rand Contra Human Nature on November 16, 2010.