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#101 |
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and to complement my post above, a couple of links:
http://en.wikipedia.org/wiki/Fred_Ho...ical_evolution http://en.wikipedia.org/wiki/Roger_P..._consciousness extra: penrose on the big bang: http://www.youtube.com/watch?v=pEIj9zcLzp0 "one good thing about science is that you're allowed to change your mind..." |
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#102 | ||
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Quote:
seen iyah, I think that was the central point I made in the very beginning of this tread to begin with! Quote:
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#103 | |
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#104 |
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why not?
microbes for the awesome rock win
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#105 | ||
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Not contemporary philosophy, since we are talking about schools and not debate television or political books. Quote:
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#106 |
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This is why there is only one true god and that is Mario.
![]() May his blessings rain upon us in the form of magic mushrooms Mario Liturgy
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#107 |
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Today we shall read of the parable of St. Mushroom.
It it was then said upon the Lord, "Praise be upon you, Mario. Yet your princess on high is imprisoned in another fortress." |
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#108 | |
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i don't get this sentence. are you implying think that kids are not equipped to practice philosophy? |
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#109 | |
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#110 | ||
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you posted aquinas because Quote:
i think your laconism is getting the best of my reading comprehension. |
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#111 |
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I think kids are barely equipped to handle wiping their own asses, or serving deli meat at the supermarket.
how bouts that? shit, same goes for many adults.
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#112 | |
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hopefully not the 2 of them at the same time, or we're facing a cholera epidemic. |
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#113 | |
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If fact I believe that considering the timeless questions discussed in antiquity have direct relevance to contemporary philosophy. |
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#114 | |
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i'm not saying that it's irrelevant as a tool or blueprint for certain modes of reasoning-- it is not. the study of ancient philosophy is great to see how people have grappled with questions, and to learn their methods. but ancient philosophy dealt with many questions that are now silly and irrelevant. like the kant example i posted (or aristotle's classification of animals). so yes, we can model certain responses to today's problems on ancient philosophy, but i don't think we can use the ready-made responses of ancient philosophy to today's problems, particularly when our sets of problems were unavailable to ancient philosophers. today's problems require their own solutions. can you agree with this or no, and why? |
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#115 |
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the questions of antiquity still have relevance.
Their ANSWERS however.....
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#116 |
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Yes, but I'm talking about coming to understand today's problems in a classroom environment both in origin and as it is today. Not answering today's problems! Have you never taken a philosophy seminar course?
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#117 | ||
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ok, i'll take that as an agreement Quote:
so you're talking about teaching the history of philosophy, not about practicing philosophy. because if you're going to practice, you have to face the questions that make sense today-- and if you're going to discuss creationism, sure you can start with aristotle's first cause, but then you have to input the fact that time approaching the big bang is nothing aristotle ever imagined, and his laws of motion that justify the first cause argument do not apply to how we see the origin of the universe today-- not at all-- in the singularity from which the big bang presumably originated, there was no such thing as "time" as we understand it, and this singularity is described as a physical phenomenon, not a deity, which neutralizes the need for a deity that ancient-world first-cause begged for. and any kid that watches science fiction today is going to know this shit and say "hey, wait a minute, aristotle's laws of motion don't apply to the big bang, and our everyday laws of causation don't apply to quantum mechanics, and his argument therefore is moot!" and with aristotle gone, aquinas is consequently de-nutted. aristotle would be a good mental exercise, like doing pushups, but discussing the origin of the universe, they would be better off with a paul davies text-- not because he's a better thinker, but because his information is more relevant. let's see.... here: http://books.google.com/books?id=C7g2WSzd6IcC&pg=PP6&source=gbs_selected_p ages&cad=0_1&sig=ACfU3U04WvlBD6CqguLrPH8emIYbWsuPN w#PPA10,M1 |
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#118 |
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ps- you will notice, reading that article i linked, how davies uses the history of philosophy in his discussion (st. augustine) as a tool for his explanation which deals with current science, not the cosmology of roman times. his problem is a different one because his problem was not possible in st. augustine's time.
his argument, funny enough (i found that article by googling him, and i hadn't read before), is an argument against the first cause. and yet, he touches on another argument already provided in the history of philosophy-- god as a lawmaker of the universe. sounds both like jewish theology (god as giver of laws) and like 17th century science-- like descartes and his heirs (newton's view of god as the watchmaker of the universe, for example.) the history of the notion of scientific laws is a peculiar one, and it's steeped in theology-- but that discussion would belong in the history or sociology or philosophy of science. |
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#119 |
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Okay, we've gone too far on a tangent. My point that creationism should be addressed philosophically, I assume, is still agreeable regardless of the which texts considered.
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#120 | ||
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but i had fun! Quote:
yeah. |
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