We need a flow of wild ideas, though some will drift ever onward, into the vast nowhere: beyond application or reason. One will catch on the shore, others will pile into it, becoming a beaver dam of bad ideas. Unstable? Maybe. But the flood will rise, and lift that stuck idea, and send the whole logjam spiraling out to the deeps where maybe one idea will float apart, and find the light that makes it look worth chasing.
To survive in this world you have to be many times a coward but at least once a hero.Adam Johnson, The Orphan Master’s son
The metaphysical assumptions upon which you want to build your life cannot be an inherited duty.Patrick levy, Sadhus
It is true that if there were no phenomena which were independent of all but a manageably small set of conditions, Physics would be impossible.Eugene wigner, the unreasonable effectiveness of mathematics in the natural sciences
I feel about literature what Grant did about war. He hated it. I hate literature. I’m not a literary West Pointer; I do not love a literary man as a literary man, as a minister of the pulpit loves other ministers because they are ministers: it is a means to an end, that is all there is to it.Walt whitman, as quoted in Yone Noguchi’s the spirit of japanese poetry
Know that all the sects in existence are a way to Hell.Nichiren, as quoted by yone Noguchi in the spirit of japanese poetry
It is so easy to convert others. It is so difficult to convert oneself.oscar wilde, the critic as artist
If you meet at a dinner a man who has spent his life in educating himself — a rare type in our time, I admit, but still one occasionally to be met with — you rise from the table richer, and conscious that a high ideal has for a moment touched and sanctified your days. But Oh! my dear Ernest, to sit next to a man who has spent his life trying to educate others! What a dreadful experience it is!Oscar wilde, tHE CRITIC AS ARTIST
Diamondless Diamonds? Sounds like Daoist doublespeak or a crazy Zen koan. But, it's that which has imaginary value, but not real value. Much of what human hands reach for or produce (& which human minds obsess upon) are diamondless diamonds. People stare at them with covetous eyes, but when those eyes saccade away there's no reason to believe the diamondless diamond still exists. Eyes covet what the mind knows to have no particular worth. Diamondless Diamonds may change the world for moments at a time, but then are gone - and instantly forgotten.
They told it slant, but not all the truth, and it rolled into the ears of the willing and into the minds of the faithful. And in those minds it was built into a swift machine, one of great power -- if little reality. But deaths never required reality of motive, only reality of matter. So, the wild stories became wild ideas that were the bane of us all.
My rating: 5 of 5 stars
In this book length essay, Syfret proposes that the reader reconsider the much-maligned philosophy of Nietzsche, arguing not only that it needn’t lead one into a dreary morass of gloomy thinking, but that it might just help one live more in the now while escaping brutal cycles of self-punishment. She has her work cut out for her, but she doesn’t shy from the challenge. Much of what she discusses could just as easily be presented under the guise of the less melancholious brother school called Existentialism, but Syfret embraces the vilified term, at least it’s cheerier side, under the moniker “Sunny Nihilism.”
Nihilism proposes that there is no inherent “god-given” meaning to, or purpose of, life. There’s no god to create such meaning and purpose. This notion is accepted as a given by most scientifically-minded people today, but it still results in the occasional visceral dread. For cravers of meaning, the argument goes like this: at least some of life is suffering, why should I subject myself to suffering if there isn’t some grand purpose and plan.
The retort of many nihilists and existentialists goes, “You only feel that way because you’ve made mountains out of molehills through your obsession with meaning, purpose, and divine plans. The experience of being able to experience life is awesome, but you make the whole of life such a daunting prospect that anything that doesn’t turn out perfectly makes you angst-ridden. You worry far too much, and – what’s worse – you’re usually worried about the wrong things. You’re missing the freedom that comes from being able to choose for yourself what you value and to put your setbacks in perspective.”
The book also explores such related issues as: coping with the pandemic, millennial malaise, celebrity deification, and how technology and social media influence the light and the dark sides of nihilism.
I found the book to be thought-provoking, and I’d recommend it for anyone looking for a philosophy to help them live through the trials of our age.
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My rating: 5 of 5 stars
Out: March 1, 2022
This book can benefit not only gardeners interested in philosophy, but also philosophers interested in gardening. [If you’re in the intersect of people expert in both philosophy and gardening, the book probably won’t hold a great deal of intrigue as it’s written for a more general audience.] The gist is examples and analogies from gardening applied to elucidating philosophical concepts. In a few cases, these examples feel a bit forced. In most cases, they work just fine. But in a few other cases, the gardening analogies offer a powerful and unique insight that one would be unlikely to take away from a single-axis philosophy guide. For example, I found the relating of utilitarianism to the gardener’s dilemma of whether to start with a wildly overgrown bed or a relatively clean one offered a fresh perspective on the topic.
The book’s twenty chapters are divided into four parts. The parts are labeled “Soil,” “Growth,” “Harvest,” and “Cycles;” which I took to apply to fundamentals, change, outcomes, and the cycle of life and death. Part I, “Soil,” investigates topics in metaphysics, governance, and taxonomy. The second part, “Growth,” explores evolutionary adaptation, altruism / cooperation, the blank slate (and its critique,) and Zeno’s paradoxes. The penultimate section, “Harvest,” delves into topics such as forms, aesthetics, the reliability of senses, epistemology, and economic philosophy. Finally, “Cycles” discusses identity, logic and linguistic limitations, ethics, and pragmatism.
The book uses retro illustrations that look like the plates one might see in a book from the 19th century. There’s a brief bibliography, primarily of philosophical classics.
I’m always on the lookout for books that consider the perspective that humans exist within nature and our ways can’t be understood divorced from our place in the natural world. In that sense, I believe the book has much to offer.
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Though we travel the world over to find the beautiful, we must carry it with us, or we find it not. - Ralph Waldo Emerson Love all, trust a few, do wrong to none. -William Shakespeare, All's Well That Ends Well Life is like riding a bicycle. To keep your balance, you must keep moving. -Albert Einstein Some beautiful paths can't be discovered without getting lost. -Erol Ozan Live as if you were to die tomorrow. Learn as if you were to live for ever. -Mahatma Gandhi There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle. -Albert Einstein The journey itself is my home. -Matsuo Bashō No matter where you are, you're always a bit on your own, always an outsider. -Banana Yoshimoto There are no foreign lands. It is the traveler only who is foreign. -Robert Louis Stevenson One's destination is never a place, but a new way of seeing things. -Henry Miller I don't want to die without any scars. -Chuck Palahniuk, Fight Club Tell me, what is it you plan to do with your one wild and precious life? -Mary Oliver Do not chase after what is true, only cease to cherish opinions. -unnamed Zen master If any man be unhappy let him know that it is by reason of himself alone. -Epictetus BONUS QUOTATION: Respect the Gods and Buddha, but don't expect their help. -Miyamoto Musashi
Some love attributing sacredness -- places beyond place, times beyond time, the infinite & the infinitesimal. But anything elevated to the sacred becomes a thing for which people will kill or die. Often, people don't make this reckoning until the dying 's done: -death for a sign -death for a symbol -death for a chunk of dead earth -death for a vaguely evaluated idea The agents of sanctification will kill us all.
Ideas are like keys, unlocking new
versions of you. It needn’t be a new thought.
It might take twenty-three exposures to
an idea before it slips and twists
to pop the lock — unleashing a new you.
Why not the first time you read a concept?
Who knows? Maybe, the last time all pins weren’t
aligned. Your mind wasn’t in a receptive
state, or you were missing a vanguard thought.
I only know that spring-loaded mind “pop”
has always come with a sharp exhale, and
the feeling that I’m forever transformed.
Like it or not, life makes philosophers of us all. You may hate philosophy, but you can’t escape it. You can — as many people do — outsource how you answer these questions, but that still requires a decision.
5.) How do I know a thing is true? Sometimes the answer is self-evident, but, more often then people acknowledge, it’s not. This is exacerbated by the confusion of subjective truth (a personal “truth”) with objective truth (the universally true.)
Some people relinquish decision to an authority — be it a teacher, a scripture, or the scientific consensus. Some people only believe what said person’s personal experience tells them.
There is a related question of how tightly should one hold onto whatever beliefs one acts as if are true. The scientific approach suggests one should be ready to abandon something one believes is true in light of new information (assuming the new information is sound and can be validated.) Religions tend to prefer that the truths that have been handed down should be grasped firmly no matter what one sees, hears, or learns. One’s philosophical stance may take either approach, or one in between.
4.) [Who] am I? As the brackets suggest, this is actually two questions. The full question, “Who am I?” presumes that there is a self (an I.) Some philosophies, e.g. Buddhism, reject this presumption, hence the more fundamental question of “Is there an I?”
3.) What constitutes a virtuous or moral life? Of course, some philosophies would reject the ingrained presumption that one should care, but that’s a fringe position. Maybe the more general question of “What constitutes a good life?” is a better one.
2.) What does it mean for something to be real? Some will say, “Come on. I know what’s real. I don’t need to philosophize about that?” Really? Because the best minds in the world are constantly debating this and have reached no consensus on the subject. It’s certainly possible to get through life behaving as though reality is “x,” whether or not “x” turns out to be true. But that’s very different from knowing what is true.
1.) Is there free will, and — if so — in what sense? It feels like we have complete free will, but there are a couple of grounds on which this has been questioned. For the religious, reconciling an omnipotent god and free will takes some mental gymnastics. (If one can act completely freely, how can a god also?)
But more recently, free will has been challenged by science as well. Benjamin Libet’s work showed that “decisions” take place before people become conscious of them, and — therefore — aren’t decisions in the sense we usually understand that word (i.e. the product of conscious deliberation.) Of course, while some have argued that the repeated validation of Libet’s work shows free will is purely an illusion, there remain many who argue there are still possible ways in which some form of free will exists. (Including, apparently, Libet who believed we at least have “free won’t” even if we don’t have free will — i.e. we can consciously veto deterministic “decisions.”)
Best of luck picking — or building — your own life philosophy.