In article <
ufudnRoY7L2...@giganews.com>,
Garamond Lethe <
cartogr...@gmail.com> wrote:
> On Sun, 08 Apr 2012 16:52:44 -0700, Syamsu wrote:
>
> > On Apr 9, 12:16 am, Garamond Lethe <
cartographi...@gmail.com> wrote:
> >
> >> And that is the whole of your argument. Despite several thousand words
> >> you couldn't convince anyone else that you were correct. One
> >> hypothesis is that we're all part of an evolutionary cabal trying to
> >> suppress your opinions, even though we know they're right. Another
> >> hypothesis is that you're trivially wrong.
> >
> > More fucking lying of Garamond. I convinced Pfhorrest the subjective /
> > objective distinction was right in the pages deleted. Pfhorrest
> > referenced Reid as one libertarian who supposedly said the extra-
> > physical will was a matter of fact. I looked up Reid, Pfhorrest was
> > wrong, Reid refused to speculate on the soul. Through this fault of his
> > he let up on his groundless opposition a bit, and then the subjective
> > objective distinction was in the wiki and stood there for months. Now
> > Pfhorrest says he never was wrong.
>
> Why are you telling me this? Should you be taking this up with
> Pfhorrest? Oh, wait, you can't....
Someone say my name three times? (Or a lot more, by the looks of it.)
I'm probably going to regret this... but damn, UseNet, it's been too
long! Had to bust out my creaky old MT-NewsWatcher cause I'll be damned
if I use that new fangled webby Google Groups shit kids these days are
all hopped up on.
Since everybody here is talking about me, I figured I'd come and set the
record straight. But before I start, all my cards out on the table, full
disclosure of my biases, as they may be:
-I am a philosopher (not for a living, but I do have a degree in it and
am slowly writing a book on the subject) and as such I take
dispassionate, impartial analysis and fair consideration of all
positions very seriously. So I'm not normally one to call someone a
loony, even if I do think they are a loony; instead, I'll just expose
their lunacy to the light of reason and let it adapt or whither away as
it will.
-I think the scientific method is the greatest thing ever to come out of
philosophy, and the present scientific consensus is usually the most
trustworthy default position to fall back on unless you have good
reasons to believe otherwise (in which case, you should be a scientist,
share those reasons, and establish a new consensus). I believe the
scientific method is the correct way to answer all indicative or factual
questions -- questions about reality -- BUT, that those are not the sum
total of all questions. There are also imperative or normative questions
-- questions about morality -- as well as mathematical and aesthetic
questions, and second-order questions about all of those (about what
those questions mean, what a correct answer would look like, how we can
determine correct answers, and why we should bother) -- which are beyond
the domain of science (but which may do well to emulate it in some ways).
-I believe people sometimes have free will, and moreover, that having
free will is a necessary condition for something to be a person.
-I don't believe determinism is true, though it's close enough for
macroscopic work.
-I don't believe free will is in any way dependent on determinism being
false... and in fact, it is dependent on it being at least close enough
to true. I am a compatibilist, most closely mirroring Harry Frankfurt,
though independently of his work.
-I don't see what any of this free will stuff has to do with origins,
except very tangentially from evolution via biological determinism, but
you all seem to be talking about it anyway so why the hell not.
On to the point at hand. When Syamsu first came to Wikipedia, over three
years ago, to edit the article on Free will, I thought he was a looney,
and couldn't tell what the hell he wanted to add to the article -- it
was all nonsense gibberish, and where any sense could be made, it was
biased, unencyclopedic original research.
But, see paragraph above about being nice to crazy people and giving
their opinions fair and impartial consideration. So, over several years
of discussion with him, I tried to tease out what it was that he wanted
to add.
We passed through a phrase of me thinking he wanted to say that all
metaphysical libertarians believe that the existence of free will cannot
be known, but merely take it on faith that they have free will; which is
where I brought up Reid, and someone else I don't recall at the moment,
as counterexamples of metaphysical libertarians who take the existence
of free will to be a brute fact knowable via introspection by anyone who
has it.
In discussing that point, Syamsu "clarified" (apparently not entirely)
what it was he was trying to add: something to the effect that some
metaphysical libertarians (Ockham, and Reid himself as well) believed
that the /nature of the agent which freely makes choices/ (not the
ability to make free choices at all, which was where I brought up Reid
for support) could not be known, including whether it is physical or
nonphysical to begin with, because evidence would force a decision, thus
undermining the ability to make free choices, thus disproving the
existence of free will, and of any agent of such... a contradiction to
the hypothetical premise of finding evidence of said agent, proving such
evidence impossible by reductio ad absurdum.
That's the position I thought he wanted to add, attributed to Ockham and
Reid et al, and though I certainly wouldn't agree with it, it would be
relevant to the article, and could be neutrally phrased, so I gave him a
neutral phrasing of it tagged for citation, and he accepted that and
things settled down for a few months.
At some point in that time he added citations to it, which I didn't
bother to check for whether they actually supported the claim. And he
began to expand the entry with some extraneous fluff, which once again
didn't make much sense (and where sense could be made of it was not
neutrally phrased or clearly relevant), but I had other shit to deal
with and ignored it.
Then someone (I think Garamond Lethe?) challenged the verifiability of
the entry, at which point I took a look at the citations Syamsu had
added, and found that they said nothing in support of that position.
They said things which would support a claim that Ockham and Reid do not
believe that anything can be known about the soul. That's interesting
and encyclopedic and would be worthy of brief mention in the article on
souls or maybe substance dualism. But it says nothing about free will
contradicting any evidence about the agent thereof in some
pseudo-Godelian paradox, which is what made the entry relevant to the
article on free will.
So, the entry as it stood was not well supported by its citation, and
should be removed if challenged. It could be modified to not claim more
than its citations support... but in that case it would only be talking
about souls, not about free will, and so should be removed. Souls are
tangentially related to free will, sure, but no more so (without taking
a biased position on the nature of free will) than, say, jails, or
phobias.
See, Thomas Hobbes believed a man has free will so long as he is not
imprisoned or in chains... should we then go off on the subject of what
Hobbes thinks about imprisonment, e.g. what deserves it, how to avoid
it, etc? Or is that, at most, tangentially related to free will? I mean,
if you want to have free will, by Hobbes' definition, you need to stay
out of jail, so shouldn't we talk about the details of crime and
punishment in an article about free will? No?
How about Harry Frankfurt then, who believes a man has free will (to
grossly oversimplify it) when he is not compelled by phobias, or
addictions, or compulsions, or other such psychological phenomena, which
he wishes that he were not so compelled by? Should we then go off on the
subject of what kinds of phobias and addictions people have, how to
treat them, etc? Or is that, at most, tangentially related to free will?
I mean, if you want to have free will, by Frankfurt's definition, you
need to be able to overcome your phobias and addictions etc, so
shouldn't we talk about the details of phobia and addiction in an
article about free will? No, not really.
There are other articles on those subjects. It's enough to mention in
the article on free will that Frankfurt believes phobias and addictions
have a relation to free will, and why; people can go to those articles
to read more about those subjects. Or more about crime and punishment,
after we note that Hobbes believes imprisonment is related to free will.
Or more about souls, after we note that some libertarians believe they
are related to free will.
So I told Syamsu his additions would be more relevant at an article
about souls, or substance dualism, unless he could point out how it was
more directly relevant to free will. But by this point he had begun the
tirade of "it's obvious" and "I've said enough" and "consensus is that
it's valid" and other variants of "LA LA LA I'M RIGHT I'M NOT
LISTENING", and it was only a matter of time before a ban came.
I don't know if I will continue to follow this thread, I don't really
need another time sink in my life, and there seem to be plenty of people
here to keep the crazysauce in check (a tip of the hat to you all, from
a veteran of comp.sys.mac.advocacy), but if I do, beware Syamsu: this
isn't a Wikipedia talk page, there are no admins, there is no
prohibition on debate, no mandate that discussion be about the
improvement of an article, no rules of civility... this is UseNet, no
holds barred, and I will shit whole doctoral theses at you every night
describing in excruciating detail why you are not even wrong for so long
as it entertains me, without breaking a sweat.
--
-Forrest Cameranesi, Geek of All Trades
"I am Sam. Sam I am. I do not like trolls, flames, or spam."
http://www.geekofalltrades.org/