Peter Kropotkin wrote: I am going to try to answer your questions in a slightly different way today....
ambiguity: the quality of being open to more then one interpretation: inexactness,
synonyms: ambivalence, equivocation, more obscurity, uncertainty, puzzle,
doubtfulness, enigma.....
ambiguity is tied to possibilities and chance and randomness...
it is ambiguous because there are so many possibilities and
because it is so random and as chance plays a major role in our lives....
Yes, but there are clearly any number interactions out in the either/or world in which, for all practical purposes, ambiguity simply does not exist. For example, a scientific understanding of the laws of physics is necessary to send something into space able to orbit planet earth...or to explore the solar system and beyond. And this is the case for any nation embracing any moral and political system. God or No God, capitalist or socialist, democratic or authoritarian, liberal or conservative.
Instead, ambiguity, uncertainty and conflict pop up when the discussion shifts from physics to value judgments. Ought a nation to expend billions of dollars in space ventures when that money could go a long way towards dealing with many problems right here on earth?
That is the part I embed in my current understanding of dasein, conflicting goods and political economy.
Peter Kropotkin wrote: I am a man born during the hunter-gatherer age, which lasted a million years
or so, depending upon whom you talk to....
what possibilities did I have during the hunter-gatherer stage of civilization?
not that many... I can hunt or I can gather (although realistically it was women
who gathered and men hunted) I could have been a priest/shaman, chief of the tribe,
warrior, a tool maker, the list I can make of possibilities of the hunter-gatherer isn't
really that large..... there are limited possibilities for the hunter-gatherer...
which means the possibilities are also limited... and limited possibilities means
limited ambiguity....chance and randomness still played a role, but frankly
there weren't a whole lot of possibilities for a human being during this time period...
thus there was a limited amount of ambiguity..
Yes, well put. Back then [historically] we find small, basically self-contained communities that interacted in the most rational --natural -- manner in order to sustain the community itself. A proper place for everyone and everyone in their proper place. Subsistence itself being at stake.
In other words, very little surplus labor. And certainly no philosophers around. All that stuff was attributed to the gods.
Where then was there room for ambiguity in regards to bringing home the bacon, providing shelter, reproducing the community and defending it?
On the other hand, we "moderns" have ample surplus labor, ample opportunities to go beyond basic needs, ample access it hundreds of different communities who embrace conflicting sets of value judgments, ample access to science in order to take "the gods" out of the picture.
And lots and lots of philosophers around able to take the actual fact of human interaction up into the clouds that become their "intellectual contraptions".
Peter Kropotkin wrote: however with the increase of our possibilities comes an increase in
the ambiguity in our lives. Ambiguity is about the possibilities,
the possible interpretations that can exists within any given
situation/ possibility.....
Meaning there are considerable more choices available to us. But the either/or world doesn't go away when, in order to attain or to accomplish something, you must either choose this or that set of behaviors. Again, only when what you want comes into contact with what others want such that these sets of behaviors come to clash does the ambiguity, ambivalence, and uncertainty embedded in dasein, rival goods, and political power come into play.
But: the objectivists get around that by insisting that only their own chosen values/behaviors are to be rewarded, while those of others will be punished.
Peter Kropotkin wrote: justice is just another ambiguity because justice has a number of
interpretations, a number of different possibilities...…
and when the possibility of justice collides with the possibility of
freedom, we have a collision of conflicting values, of conflicting
goods.....how do we decide between two conflicting values or
two conflicting goods?
as a liberal, I have made my two values being freedom and justice...
what happens when my two primary values collide?
Again, as a "general description" of the human condition, sure, that's reasonable. But it is no less reasonable to a conservative too. Only when this sort of abstraction confronts an actual clash between liberals and conservatives in an actual context do the ambiguities embedded in moral nihilism reconfigure into "one of us" vs. "one of them".
And all I can do is to insist that in order to demonstrate this we need to bring political ideals out into the world of actual conflicting goods in an actual set of circumstances that most of us are likely to be familiar with.
Here is your own example:
Peter Kropotkin wrote: let us take another ongoing, current situation.....
we have those who favor security, the right and then
there are those who favor freedom...….
and we have those who favor security, wanting to limit
freedom, to watch everyone, a police state, where we
have no freedom to speak or to write or to think....
because those who demand security want to be completely
safe, they want to limit freedom or completely end freedom
in the name of safety.....
so they allow the state to moniter our mail, our e-mail, our
telephone conversations, our text messages and all in the name of
security, safety...…
but as a liberal, I want freedom, so I am more then willing to
be a little less safe and to have greater freedom...so, If I could,
I would end all state monitoring of all communications, no more
listening to our phone conversations, no more invasions of our
privacy in the name of security, safety...no more monitoring
our e-mails or our text messaging or our mail...………
I am far more in favor of freedom, which is a value,
then I am afraid which is security, another value....
I favor one value over another.....
And, indeed, the conservatives can come up with their own set of assumptions that [from their point of view] favor security over freedom. But it still has to be about a specific context. In other words, emphasizing security in regard to the "war on terror" is one thing, and another thing altogether in regard to the war against Hitler and the Nazis.
Just is in the cold war against the Communists, liberals and conservatives were both able to construct convincing arguments pro and con in regard to the freedom/security question.
Depending on how they construed Communism itself and the extent to which they feared an increasing Communist encroachment around the globe.
And then there are the arguments of those like me who suggest that the national security police state has more to do with the military industrial complex and sustaining a war economy for the sake of those able to profit off it.
Peter Kropotkin wrote: but of course, IAM wants specific acts based upon specific grounds....
but I have my value/values of freedom.... and with that in mind,
I can decide best how to act when we have conflicting goods or values.....
where my choices are made blind.... and every choice is
full of ambiguity....full of possible interpretations.....
I cannot say with certainty that my "values" are better or
more meaningful then Wendy's values.... I simply can't know.....
I cannot assume or even think that my values have more
meaning or are better then Wendy's.....
they are simply my values, made in the midst of millions
of possible values... why? I have no justification for the values
I have chosen.....the choice of those values are as random
and chaotic as any choice of values we might make....[/
What I want is for you to note your argument in regard to how your "I" here is not just an existential contraption rooted in dasein.
In other words, recognizing that had your life and your experiences been very different, you might well be here defending Wendy's point of view about Trump. Instead, like her, you seem intent on reacting to him and his policies under the assumption that your frame of mind reflects the most rational and virtuous manner in which
to react to him and his policies.
For the objectivist [in my view], it's the certainty itself that must prevail. As, in other words, a psychological defense mechanism. Rather than in whatever it is that one claims to be certain about. Thus, for the objectivist, the is/ought world becomes just another manifestaion of the either/or world. Why? Because, for the objectivist, there is a "real me" able to be wholly in sync with "the right thing to do".
Now, I'm not arguing that my own "real me" is in touch here with "the right way to think" about these things. I clearly recognize that my argument is no less an existential contraption subject to change given a new set of experiences, relationships and access to ideas.
You, yourself, of late, are quick to acknowledge that you too may well be wrong about your reaction to things like Trump and his policies. But, in my own opinion, that is not how your posts inflect when it comes down to actually reacting to him or something that he does. IQ45 says it all. From my frame of mind, that's got political objectivism written all over it.
Peter Kropotkin wrote:
all I can do is stand here and say, I have these values...
they are conditional values which represent me at this time....
as I have noted before, I have changed my values more then once...
both politically and philosophically....so a battle over values earlier
in my life would have me picking different values because I held different
values...…
Here then I can only explore the manner in which you construe "I" such that you are only more or less "fractured and fragmented", and down in the "hole" that I am in:
If I am always of the opinion that 1] my own values are rooted in dasein and 2] that there are no objective values "I" can reach, then every time I make one particular moral/political leap, I am admitting that I might have gone in the other direction...or that I might just as well have gone in the other direction. Then "I" begins to fracture and fragment to the point there is nothing able to actually keep it all together. At least not with respect to choosing sides morally and politically.The closest you seem able to get to that appears to be this:
Peter Kropotkin wrote: the battle between conflicting goods/values is a temporary conflict...
because the values are temporary....today, I will fight the good fight
for freedom and justice... tomorrow, I might renounce those values
and turn to the dark side (but even saying the dark side is a relative one
you have to compare and contrast viewpoints and values to even understand
them, little less condemn them)
From the perspective of the moral nihilist, "the good fight" and "the dark side" are seen as no less existential contraptions rooted in dasein. And, in a No God world, any and all behaviors can be rationalized. From the purely selfish motives of the sociopath to the death camp exterminations of a fascist regime.
"In the absence of God all things are permitted."
You either get that or you don't. But it can only be gotten [from my frame of mind]
as an existential contraption. Making "I" just all that much more problematic. And not just philosophically. But for all practical purposes as well.