An introduction to one of my very favorite cultural theorists and critics, namely William Irwin Thompson the author of the extraordinary book Coming Into Being Artifacts and Texts in the Evolution of Consciousness, via an equally remarkable website: http://www.gaian.systems/research/interview-with-william-irwin-thompson
I think a short answer to your question is that each of these institutions is dominated by the professional class. Really, they are expressions of the professional class and how it replicates itself. The class is dominated by careerists that seek to climb the ladder and gain increasing status. And that entails buying into dominant narratives. It takes courage and moral commitment to go against these, with a willingness to pay the price in terms of professional advancement. So a feedback loop tends towards self-reinforcement rather than change, which almost always comes from the margins.
The institutions of education and media are ostensibly chiefly concerned with accuracy, honesty, truth telling, facts... knowledge. And yet it seems to me that the more salient facts are getting swept under the rug ... the one which needs to be shaken into that fireplace.
What happened? How did this professional class come to be as it is, so willing to misinform and disinform? Is it as simple as a willingness to be bought off with status, money and the appearance of career success?
I've never had any of those -- money, status, "success" (the image). I never wanted any of it, really. I wanted to follow the truth wherever it would take me, and it took me into integrity, but into poverty as well. Or, rather, relative poverty. I have shelter and food enough, and indoor plumbing....
I like your response to Mr. Mazza; I am grappling with these ideas, I could call them
re-evolutionary urges on a very practical level, which is my way of doing science and philosophy guided by (spiritual) intuition {common sense} with some observable results. I will use my ongoing efforts with the beleaguered NA homeless community in my area. Their camp, being razed three times in 10 days, with two avoidable deaths from heat stroke, is now set up in a different spot. Who knows for how long? one of
the Advocates brought horseshoes, and two other physical games; they have never
been in a spot where there was space for activities, and they love it. A brilliant intervention. I am adding a movie screen, and a few small tables and simple games
like dominoes, playing cards, etc. I also purchased more sheets at goodwill as there
are more people arriving by the day, and they shouldn't be sleeping on the ground.
I am trying to figure out how to get an ice cream truck to go there, or better yet
an old fashioned crank machine, salt, and ice and have them relive that old joy.
Problem: the social activity items being donated are not junk, not disposable, are special, have brought some normalcy, camaraderie, joy to them. The thought behind
providing such items is luminous: it says You are not different from me, You have
needs, you are worthy, I respect you. I want a lessening of tension for you, etc.
Why can't some professionals (we'll try to bring in Mr. Mazza's idea now) recognize this need and make a contract on behalf of the camp to prohibit the destruction of games, etc. and provide a pickup before the camp is razed and safe storage until
needed again? what would that do? I think it would be moving into Sacred Ground.
I think willful misinformation and disinformation is present, especially in media, but by far the greater issue is buying into dominant narratives, because one has to do so to operate within a system. One had to convince one’s self that such and such is true, and exert a selective amnesia with contradictory narratives. As a young man I started as a newspaper reporter with aspirations to rise in the mainstream press. But I quickly became aware that participating in that system would shape me to think in a certain frame. I could not help it, so I went into alternative media. Later, in the nonprofit world, it was clear how funders and standard political narratives shaped the agenda, often in ways that didn’t let you get at the roots of the problem.
We also cannot ignore the increasing corporate concentration in media and corporate funding of higher education. That selects for people who buy in to the dominant narrative, and pushes those who don’t to the margins. Who gets promoted to editorships and gets the juicy assignments? Who gets tenure? Who gets to rise to the top of the pecking order? The rewards for toeing the line are clear to everyone in the ranks.
Your blessed lack of desire for these markers of success and aspiration for truth is what makes you you, James. I guess I’m In basically the same mode.
Your response reminded of me of a quote I read today, Patrick.:
“It is difficult to speak of or to practice love, friendship, generosity, understanding, or solidarity within systems whose rules, goals, and information streams are geared for lesser human qualities.
But we try and we urge you to try.”
-- Donella Meadows
Reading this quote added to my increasing interest in "virtue ethics" (and especially the variant of "care ethics") as a basis for political thought, theory and practice.
I can't imagine any real change that doesn't come out of care and virtue ethics as a grounding for politics.
Hitting exactly that theme in my next post at The Raven. Moving from a world based on conquest and competition to one based on kindness and mutuality. If that seems hopelessly idealistic, it is the only realistic path to navigate what is facing us.
I've been following a complex winding trail of inquiry for many years now, and I want to write about it, and dialogue about it, but it's a difficult theme and topic, to say the least.
It's difficult because I clearly have ahold of a paradigm shifting framework for political theory and practice, and I don't want to assume I'm alone in arriving at it. I'm not. Others have gotten to it by other pathways, e.g., (quite likely) Alasdair MacIntyre in After Virtue.
But my challenge is that I feel like I'm introducing -- or trying to -- introduce also a whole concilience theory for all knowledge. And that's a daunting task, to say the least.
Just as soon as I can find my lost copy of After Virtue, I plan to read the book carefully.
While I am not a huge fan of AI devices, I sometimes ask ChatGPT quesitons, as it gives me one layer of inquiry, and I do all of my inquiry and research in multiple layers.
Me:
How would you summarize Alasdair MacIntyre's views on political theory and practice as found in After Virtue?
ChatGPT:
Alasdair MacIntyre's views on political theory and practice, as articulated in his influential work "After Virtue," are characterized by a critical assessment of modern moral and political philosophy. Here is a summarized overview of his key ideas:
Critique of Modern Moral Philosophy: MacIntyre begins by criticizing the fragmented and incoherent state of modern moral philosophy. He argues that moral discourse has become disconnected from its historical and cultural roots, resulting in a moral vocabulary that lacks substance and consensus.
The Collapse of Moral Tradition: According to MacIntyre, the Enlightenment project of rationalizing ethics and the rejection of tradition has led to the collapse of any shared moral framework. This has left individuals and societies without a basis for making moral judgments or resolving ethical disputes.
Virtue Ethics: MacIntyre advocates for a return to virtue ethics, a moral philosophy rooted in the classical tradition of Aristotle and Thomas Aquinas. He contends that moral philosophy should focus on the development of virtuous character traits and the cultivation of moral excellence rather than abstract principles or rules.
Narrative Unity of a Life: MacIntyre emphasizes the importance of narrative unity in a person's life. He argues that our moral decisions and actions should be understood within the context of our life stories, and that moral choices are best made when guided by a teleological narrative, where our actions are directed toward the realization of a meaningful and virtuous life.
Communities and Practices: MacIntyre suggests that moral and political philosophy should be situated within the context of specific communities and practices. Moral standards, he believes, are embedded in the traditions and practices of particular social groups, and they cannot be divorced from these communal contexts.
Emphasis on Tradition: MacIntyre argues that recovering a sense of tradition and shared narrative is essential for reviving meaningful moral and political discourse. He advocates for the revival of small-scale, local communities where individuals can engage in sustained moral dialogue and where ethical norms can be grounded in shared practices and histories.
Political Theory and Practice: In the realm of political theory and practice, MacIntyre is critical of contemporary liberal democracies. He suggests that without a coherent moral foundation, modern politics is reduced to mere power struggles and manipulation. He calls for a politics that is informed by virtue ethics and rooted in the moral traditions of specific communities.
In summary, Alasdair MacIntyre's "After Virtue" critiques modern moral philosophy for its lack of a coherent moral framework and advocates a return to virtue ethics rooted in tradition, narrative unity, and communal practices. His work has had a significant impact on contemporary discussions of ethics, politics, and the role of tradition in moral reasoning.
Me:
Is Alasdair MacIntyre a religious man? Was he religious while writing After Virtue?
ChatGPT:
Alasdair MacIntyre is indeed a religious philosopher, and his religious beliefs have influenced his philosophical work, including "After Virtue." While it's essential to note that MacIntyre's religious views are not the central focus of "After Virtue," they do play a background role in shaping his moral and ethical framework.
MacIntyre's philosophical thought has been significantly influenced by his engagement with Thomistic philosophy, which is rooted in the teachings of St. Thomas Aquinas, a prominent figure in Roman Catholic theology. MacIntyre's background in Thomism and his ongoing engagement with Catholic moral and social thought have informed his emphasis on virtue ethics and the role of tradition in moral philosophy.
However, in "After Virtue" and many of his other works, MacIntyre primarily engages with broader philosophical and ethical questions rather than explicitly promoting or defending his religious beliefs. He explores the relationship between ethics, tradition, and rationality and seeks to revive virtue ethics as a viable moral philosophy, drawing on both historical and contemporary sources.
So, while MacIntyre's religious beliefs have influenced his philosophical perspective, his writings, including "After Virtue," are not primarily religious tracts but rather contributions to secular moral and political philosophy.
Please check out two websites which I suspect that you will appreciate:
http://www.awakeninthedream.com/articles/invasion-of-the-body-snatchers-comes-to-life
An introduction to one of my very favorite cultural theorists and critics, namely William Irwin Thompson the author of the extraordinary book Coming Into Being Artifacts and Texts in the Evolution of Consciousness, via an equally remarkable website: http://www.gaian.systems/research/interview-with-william-irwin-thompson
Second reference should be http://www.gaian.systems/research/interview-with-william-irwin-thompson-1
Thanks Jonathan. I'll have a look.
I read a bunch of W.I.T. books over a decade ago, and they were quite an influnece on my thinking. I need to revisit these.
I think a short answer to your question is that each of these institutions is dominated by the professional class. Really, they are expressions of the professional class and how it replicates itself. The class is dominated by careerists that seek to climb the ladder and gain increasing status. And that entails buying into dominant narratives. It takes courage and moral commitment to go against these, with a willingness to pay the price in terms of professional advancement. So a feedback loop tends towards self-reinforcement rather than change, which almost always comes from the margins.
The institutions of education and media are ostensibly chiefly concerned with accuracy, honesty, truth telling, facts... knowledge. And yet it seems to me that the more salient facts are getting swept under the rug ... the one which needs to be shaken into that fireplace.
What happened? How did this professional class come to be as it is, so willing to misinform and disinform? Is it as simple as a willingness to be bought off with status, money and the appearance of career success?
I've never had any of those -- money, status, "success" (the image). I never wanted any of it, really. I wanted to follow the truth wherever it would take me, and it took me into integrity, but into poverty as well. Or, rather, relative poverty. I have shelter and food enough, and indoor plumbing....
I like your response to Mr. Mazza; I am grappling with these ideas, I could call them
re-evolutionary urges on a very practical level, which is my way of doing science and philosophy guided by (spiritual) intuition {common sense} with some observable results. I will use my ongoing efforts with the beleaguered NA homeless community in my area. Their camp, being razed three times in 10 days, with two avoidable deaths from heat stroke, is now set up in a different spot. Who knows for how long? one of
the Advocates brought horseshoes, and two other physical games; they have never
been in a spot where there was space for activities, and they love it. A brilliant intervention. I am adding a movie screen, and a few small tables and simple games
like dominoes, playing cards, etc. I also purchased more sheets at goodwill as there
are more people arriving by the day, and they shouldn't be sleeping on the ground.
I am trying to figure out how to get an ice cream truck to go there, or better yet
an old fashioned crank machine, salt, and ice and have them relive that old joy.
Problem: the social activity items being donated are not junk, not disposable, are special, have brought some normalcy, camaraderie, joy to them. The thought behind
providing such items is luminous: it says You are not different from me, You have
needs, you are worthy, I respect you. I want a lessening of tension for you, etc.
Why can't some professionals (we'll try to bring in Mr. Mazza's idea now) recognize this need and make a contract on behalf of the camp to prohibit the destruction of games, etc. and provide a pickup before the camp is razed and safe storage until
needed again? what would that do? I think it would be moving into Sacred Ground.
I think willful misinformation and disinformation is present, especially in media, but by far the greater issue is buying into dominant narratives, because one has to do so to operate within a system. One had to convince one’s self that such and such is true, and exert a selective amnesia with contradictory narratives. As a young man I started as a newspaper reporter with aspirations to rise in the mainstream press. But I quickly became aware that participating in that system would shape me to think in a certain frame. I could not help it, so I went into alternative media. Later, in the nonprofit world, it was clear how funders and standard political narratives shaped the agenda, often in ways that didn’t let you get at the roots of the problem.
We also cannot ignore the increasing corporate concentration in media and corporate funding of higher education. That selects for people who buy in to the dominant narrative, and pushes those who don’t to the margins. Who gets promoted to editorships and gets the juicy assignments? Who gets tenure? Who gets to rise to the top of the pecking order? The rewards for toeing the line are clear to everyone in the ranks.
Your blessed lack of desire for these markers of success and aspiration for truth is what makes you you, James. I guess I’m In basically the same mode.
Your response reminded of me of a quote I read today, Patrick.:
“It is difficult to speak of or to practice love, friendship, generosity, understanding, or solidarity within systems whose rules, goals, and information streams are geared for lesser human qualities.
But we try and we urge you to try.”
-- Donella Meadows
Reading this quote added to my increasing interest in "virtue ethics" (and especially the variant of "care ethics") as a basis for political thought, theory and practice.
I can't imagine any real change that doesn't come out of care and virtue ethics as a grounding for politics.
Hitting exactly that theme in my next post at The Raven. Moving from a world based on conquest and competition to one based on kindness and mutuality. If that seems hopelessly idealistic, it is the only realistic path to navigate what is facing us.
Cool!
I've been following a complex winding trail of inquiry for many years now, and I want to write about it, and dialogue about it, but it's a difficult theme and topic, to say the least.
It's difficult because I clearly have ahold of a paradigm shifting framework for political theory and practice, and I don't want to assume I'm alone in arriving at it. I'm not. Others have gotten to it by other pathways, e.g., (quite likely) Alasdair MacIntyre in After Virtue.
But my challenge is that I feel like I'm introducing -- or trying to -- introduce also a whole concilience theory for all knowledge. And that's a daunting task, to say the least.
Just as soon as I can find my lost copy of After Virtue, I plan to read the book carefully.
While I am not a huge fan of AI devices, I sometimes ask ChatGPT quesitons, as it gives me one layer of inquiry, and I do all of my inquiry and research in multiple layers.
Me:
How would you summarize Alasdair MacIntyre's views on political theory and practice as found in After Virtue?
ChatGPT:
Alasdair MacIntyre's views on political theory and practice, as articulated in his influential work "After Virtue," are characterized by a critical assessment of modern moral and political philosophy. Here is a summarized overview of his key ideas:
Critique of Modern Moral Philosophy: MacIntyre begins by criticizing the fragmented and incoherent state of modern moral philosophy. He argues that moral discourse has become disconnected from its historical and cultural roots, resulting in a moral vocabulary that lacks substance and consensus.
The Collapse of Moral Tradition: According to MacIntyre, the Enlightenment project of rationalizing ethics and the rejection of tradition has led to the collapse of any shared moral framework. This has left individuals and societies without a basis for making moral judgments or resolving ethical disputes.
Virtue Ethics: MacIntyre advocates for a return to virtue ethics, a moral philosophy rooted in the classical tradition of Aristotle and Thomas Aquinas. He contends that moral philosophy should focus on the development of virtuous character traits and the cultivation of moral excellence rather than abstract principles or rules.
Narrative Unity of a Life: MacIntyre emphasizes the importance of narrative unity in a person's life. He argues that our moral decisions and actions should be understood within the context of our life stories, and that moral choices are best made when guided by a teleological narrative, where our actions are directed toward the realization of a meaningful and virtuous life.
Communities and Practices: MacIntyre suggests that moral and political philosophy should be situated within the context of specific communities and practices. Moral standards, he believes, are embedded in the traditions and practices of particular social groups, and they cannot be divorced from these communal contexts.
Emphasis on Tradition: MacIntyre argues that recovering a sense of tradition and shared narrative is essential for reviving meaningful moral and political discourse. He advocates for the revival of small-scale, local communities where individuals can engage in sustained moral dialogue and where ethical norms can be grounded in shared practices and histories.
Political Theory and Practice: In the realm of political theory and practice, MacIntyre is critical of contemporary liberal democracies. He suggests that without a coherent moral foundation, modern politics is reduced to mere power struggles and manipulation. He calls for a politics that is informed by virtue ethics and rooted in the moral traditions of specific communities.
In summary, Alasdair MacIntyre's "After Virtue" critiques modern moral philosophy for its lack of a coherent moral framework and advocates a return to virtue ethics rooted in tradition, narrative unity, and communal practices. His work has had a significant impact on contemporary discussions of ethics, politics, and the role of tradition in moral reasoning.
Me:
Is Alasdair MacIntyre a religious man? Was he religious while writing After Virtue?
ChatGPT:
Alasdair MacIntyre is indeed a religious philosopher, and his religious beliefs have influenced his philosophical work, including "After Virtue." While it's essential to note that MacIntyre's religious views are not the central focus of "After Virtue," they do play a background role in shaping his moral and ethical framework.
MacIntyre's philosophical thought has been significantly influenced by his engagement with Thomistic philosophy, which is rooted in the teachings of St. Thomas Aquinas, a prominent figure in Roman Catholic theology. MacIntyre's background in Thomism and his ongoing engagement with Catholic moral and social thought have informed his emphasis on virtue ethics and the role of tradition in moral philosophy.
However, in "After Virtue" and many of his other works, MacIntyre primarily engages with broader philosophical and ethical questions rather than explicitly promoting or defending his religious beliefs. He explores the relationship between ethics, tradition, and rationality and seeks to revive virtue ethics as a viable moral philosophy, drawing on both historical and contemporary sources.
So, while MacIntyre's religious beliefs have influenced his philosophical perspective, his writings, including "After Virtue," are not primarily religious tracts but rather contributions to secular moral and political philosophy.