Tuesday, November 01, 2005
Analyzing Alito
Update: On Alito-Scalia comparisons, Robert Gordon of the Center for American Progress (a liber think-tank) makes the case on Slate that Alito is more extreme than Scalia.
Update (11/02): For some balance, here a CSM story suggests that Alito is not a hardliner on abortion.
Yet Another Update (11/03): I had to add a link to this rebuttal to the CSM column UVA's own Richard Schragger.
Wednesday, October 26, 2005
A Rival to NATO?
Thursday, October 13, 2005
Not Our Biggest Fans
Wednesday, October 12, 2005
Friendly Fire
Tuesday, October 11, 2005
A Spirited Debate on Civil Rights
Posner: "My mother was forced out of her job as a public school teacher, and later hauled before the House Un-American Activities Committee, because of her communist sympathies. I consider her political views to have been idiotic, but I am quite sure that she was completely harmless."
Stone: "Let's see, how does it go: A liberal is a conservative who's been mugged; a conservative is a liberal who's been arrested; and an advocate of law-and-economics is a Red diaper baby whose mother's been hauled before HUAC."
George and Harriet Sittin' In a Tree...
Thursday, October 06, 2005
Barack to Kos: Tone it Down
Remember Iraq?
Friday, September 30, 2005
I Think Mikey Likes It
Thursday, September 29, 2005
Some Non-Serenity Content
Wednesday, September 28, 2005
Tuesday, September 20, 2005
Serenity Countdown: 10 Days
I'm counting the hours. You still have over a week to rent, buy, borrow, or steal the Firefly DVD's to fill in the backstory for Serenity.
Wednesday, September 14, 2005
The Shaving Vanguard
Tom Delay: Smokin' the Dope
Saturday, September 10, 2005
I Ain't Sayin' He's a Gold Digger...
Tuesday, September 06, 2005
Pakistanis Tire of Islamism?
Monday, September 05, 2005
A Defense of Intellectualism
"For every complex problem there is a solution that is simple, neat, and wrong."
-H.L. Mencken
I find this very interesting, I was having a discussion last night with a friend on nearly this very topic. Bertrand Russell in his classic book, The History of Western Philosophy, frames the last several hundred years of Western philosophy as a struggle between the Enlightenment empiricists and reactionary Romantics. It's a theme I've recently run across (in nearly identical terms) again reading Edward O. Wilson's Consilience, and very distinct threads of the same issues popped up in the documentary about the neocons, The Power of Nightmares that I posted on over the summer.
The basic idea is this:
The millenia before the Enlightenment (basically from the end of the Roman Empire on) was a vast wasteland for thought and discovery. For various reasons (mostly relating to the dominance of religious philosophy) little of value happened in the realm of philosophy or science. Eventually empiricism happened along (thanks in no small part to John Locke) and the Enlightenment was born.
Philosophers and intellectuals realized they had uncovered a tool of amazing power to learn about the world around them, and science as a meaningful discipline was created. These early Enlightenment philosophers were awash in optimism believing that in no time they would map out all of the knowledge to be had and perfect mankind in our interactions with the world and one another. As time went on what they discovered that while empiricism was able to unlock the secrets of the physical world at a phenomenal rate, human interaction was a different story. Human society is too complex, has too many variables and dimensions and does not yield to the scientific method in the straightforward way that physics or chemistry does. Empirical truths, they felt, do exist that govern the relations of man, but they would be painfully slow in yielding to empirical study (which is not to say that they did not develop important advances in government and economics). In the meantime we would simply have to live with the uncertainty of knowing that the truth is out there, but that we don't necessarily yet know what it is.
The Romantics, beginning mostly with Rousseau (who is the villain of Russell's tale) rejected this uncertainty and opted instead for answers that were simple, neat, and wrong, based mostly in existing cultural or religious values or in the naive sort of philosophy the preceded the Enlightenment. Rousseau rejected empiricism as the means to discover truth, and held science to be incompatible with virtue. Rousseau believed that truth should be found, not "from the principles of a high philosophy", but "in the depths of my heart, written by Nature in ineffaceable characters." He thought that conscience and intuition should be the only guide and "we are thus freed from all this terrifying apparatus of philosophy; we can be men without being learned; dispensed from wasting our life in the study of morals, we have at less cost a more assured guide in this immense labyrinth of human opinions."
Fast forward 250 years and we are still locked in this same battle between empiricism and romanticism. The terms have hardly changed a lick. The Lockian empirical perspective has descended through our Founding Fathers and the ever-increasing reach of scientific discovery, while Rousseau's Romanticism has passed down through Kant, Hegel, the Transcendentals, and the Straussian neoconservatives. We see it expressed in battles between empirical relativism and absolute moralism, between the scientific method and truth by revelation (intelligent design), in the clash between modernity and traditional cultural values (a thread that manifests itself both domestically between red and blue politics and internationally between the modern West and extreme Islam), and in the certainty of neocon policy in face of contrary data. The conflict between Locke and Rousseau is the defining conflict of mankind these last 250 years and looks to be nowhere near resolved.
And here we are arguing over whether common sense intuition is superior to book-learnin.
I don't mean to be rude, but I do think that intuition informed by book-learnin is superior to naked intuition. I believe in the philosophy of the Enlightenment and the importance of empiricism. I choose Locke.
And I would note that empiricism does not dismiss the importance of intuition. Intuition is a critical element of the Scientific Method and guides its every step. But it is not an end point. It is the starting point. It provides the questions and the hypotheses that empirical study then attempts to evaluate. Intuition anchored by evidence, is to my mind, clearly superior to intuition alone.
Friday, August 05, 2005
The Misunderstanding of Depression
I must admit I was shocked to read Patrick Chisholm's editorial "The Bright Side of the Blues" (8/5). In a publication as reputable as CSM, it is unusual to find such misinformation and misrepresentation.
Let's begin with the concept of depression. In psychiatry, depression by its very definition is maladaptive and prevents the afflicted person from thinking about anything else other than how terrible their life is. It is not the sadness that you or I feel as a natural response to life events. Our sadness is adaptive indeed and allows us to alter our behavior and think about life, but it is not the depression that psychiatrists talk about.
Now to antidepressants. A good psychiatrist does not indiscriminately treat every depressed patient with a pill and send them on their way. Evey patient is different - some benefit with just behavioral therapy and an antidepressant may be added if therapy alone does not work. Multiple studies have now shown that a combination of therapy and antidepressant treatment is superior to either therapy alone in treating this terrible disease. There is also no proof that antidepressants "result in suicide". If you read the studies carefully, antidepressants may increase reporting of suicidal thoughts, but were not associated with increased suicides in teens. Far from "handicapping the client's ability to navigate and control their social environment", antidepressants may actually enable a person to start working through their negative thoughts in a more constructive way, thus ending their depression. Chisholm also quotes that "the fact that we can feel depressed in the first place means depression must have a purpose". Does this also mean that cancer has a purpose because we can all get cancer? My hunch is that most people would disagree.
It is obvious to me that Chisholm has not suffered from depression, and I wonder whether he has even known someone with clinical depression. If he has, then perhaps he would understand just how debilitating this disease is. This kind of misinformation and faulty thinking is a disservice to the American public and certainly to all of those suffering from depression. I might expect this from Tom Cruz, but certainly not from the Monitor.