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Is genuine altruism possible?

 
 
ossobuco
 
  1  
Reply Fri 31 Oct, 2003 09:19 pm
Well, I beg your pardon.
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JLNobody
 
  1  
Reply Fri 31 Oct, 2003 10:08 pm
truth
And how many times do we have to go over your muddled and constantly changing argument, Rufio?
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twyvel
 
  1  
Reply Fri 31 Oct, 2003 10:28 pm
rufio

Quote:
Color is a quality of the surface (not object) that is colored (or not, I suppose) that causes various wavelengths to either bounce off of it or get absorbed.



I think we have hit the materialist/positivists/dualists wall. (i.e. matter exists)

We agree that color is not inherent in objects. (color is a mental experience)

So what color is an object before the light hits it? According to our agreement, it has no color. If it has no color before the light hits it then what does the light hit?

How can an object absorb some wavelengths and not others if it has no color before the light arrives?

By the way I don't but that, ..color is a quality of the surface not the object.... crap... All we even encounter are the surfaces of objects anyway. Visually the surface is the object.


Quote:
Light DOES react to it (color) - it gets bounced or absorbed.


The light cannot react to the color if the color is not inherent in the object, since the object has no color before the light arrives.


Materialism is a flawed theory.
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rufio
 
  1  
Reply Sat 1 Nov, 2003 01:29 am
Osso, I was talking to twyvel.

JL, I have not changed my argument once.

When you said that originally, twyvel, I thought you meant something along the lines of the apple not being red all the way thorugh. But yes, I think there are properties that allow light to behave in certain manners. How would you explain it? I suppose you'd say that that's just the way the Matrix was programmed, right?

I think you've just proven why your existentialism is flawed, twyvel. That argument has nothing to do with any kind of materialism.
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twyvel
 
  1  
Reply Sat 1 Nov, 2003 02:02 am
rufio

Quote:
But yes, I think there are properties that allow light to behave in certain manners. How would you explain it?
Quote:
I think you've just proven why your existentialism is flawed, twyvel. That argument has nothing to do with any kind of materialism.


Of course that is not true. You're the one that has been arguing all along that there is something that exists apart from observations not I.
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joefromchicago
 
  1  
Reply Sat 1 Nov, 2003 07:44 am
twyvel wrote:
If one doesn't know what effect their actions will have, if they have no way of knowing, then it's a crapshoot. Equivalent to tossing a coin.

So you'd say that an act, to be "altruistic," must be composed of intent + act + result?

Let me offer three hypothetical situations:

1. Rescuer sees Victim flailing around in the lake. Rescuer jumps into the lake, retrieves Victim, and brings him back to shore. Victim survives.

2. Rescuer sees Victim flailing around in the lake. Rescuer jumps into the lake, retrieves Victim, and brings him back to shore. Sadly, however, Victim dies on the scene.

3. Rescuer sees Victim flailing around in the lake. Rescuer jumps into the lake, retrieves Victim, and brings him back to shore. There, Rescuer first realizes that Victim is not a person but a robot.

Now, if I understand you correctly, twyvel, you'd say that only the first situation involves an altruistic act on the part of Rescuer. Is that correct?
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twyvel
 
  1  
Reply Sat 1 Nov, 2003 12:17 pm
I think its been made obvious in this thread that whether an act is altruistic or not is a subjective consideration, which would mean there probably can be no universal agreement since all humans would have to agree which is highly unlikely.

It has also been agreed by a few including me that altruism calls for a selfless act, where the ego self has been bypassed or temporally suspended, something that can only be know subjectively.

As such it seems that it is only the individual involved in committing an act that can determine whether it was altruistic or not since they are the only person that can know what they truly feel. Third parties can only make judgements based on objectively observed behavior.

Since a lot of information concerning an act is not available and since a lot of it is a judgement call we could probably not construct a scenario that everyone on this thread would agree is altruism, except in a general, every day sort of way.


imho
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cicerone imposter
 
  1  
Reply Sat 1 Nov, 2003 12:46 pm
twyvel, I think any behavior observed by a third party is subjective - don't you think?
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twyvel
 
  1  
Reply Sat 1 Nov, 2003 12:57 pm
Yes, cicerone, I was hesitant about using the phrase "objectively observed behavior", as all observations are subjective, but such is this language we use, Smile
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JLNobody
 
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Reply Sat 1 Nov, 2003 02:11 pm
truth
Twyvel, I think you've stated the bottom line--as far as I'm concerned.
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rufio
 
  1  
Reply Sat 1 Nov, 2003 03:55 pm
The only one with the flawed argument is you, twyvel. You're speculating on the existence of light by assuming that nothing exists. Of course it doesn't make any sense - you're begging your own question.
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joefromchicago
 
  1  
Reply Sun 2 Nov, 2003 07:48 pm
twyvel wrote:
I think its been made obvious in this thread that whether an act is altruistic or not is a subjective consideration, which would mean there probably can be no universal agreement since all humans would have to agree which is highly unlikely.

That depends on what you're calling "subjective." If you're saying that an actor's altruistic motives are subjective, you're not really saying anything either new or important. All motives are inherently subjective, but we can still judge whether those motives, and the acts that result from them, deserve either praise or blame.

If, on the other hand, you're saying that an altruistic acts are subjective, then you'll have to explain that further.

twyvel wrote:
It has also been agreed by a few including me that altruism calls for a selfless act, where the ego self has been bypassed or temporally suspended, something that can only be know subjectively.

Well, if you define things in such a way as to make altruism impossible, then I guess altruism is impossible per your definition. But then what justification do you have for your definition?

If we require an altruistic act to be "selfless," and we define "selfless" as something like an overcoming of self, such that the actor has some sort of metaphysical experience of "otherness" while contemplating and then carrying out the act, then I think we can safely say that few, if any, acts are truly "altruistic." But why should we require such a high threshold?

twyvel wrote:
As such it seems that it is only the individual involved in committing an act that can determine whether it was altruistic or not since they are the only person that can know what they truly feel. Third parties can only make judgements based on objectively observed behavior.

Two problems with this:

1. You say, in effect, that only the statement "I committed an altruistic act" can be either true or false, whereas the statement "he committed an altruistic act" can be neither, because an observer cannot determine objectively what the actor experiences subjectively. But then that would be true of every statement, wouldn't it? If someone says "I am a man" or "I am a Methodist," are we obliged to say that no one is in a position to contradict him, because no observer can delve deeply enough into the subjective mind of anyone else?

2. Observers make judgments based upon their observations all the time, including judgments based upon their observations of others' actions. If Observer sees Rescuer leap into the lake and save Victim, is Observer obliged to withhold any praise (or blame) for Rescuer's act on the grounds that only Rescuer could accurately divine his motives?

twyvel wrote:
Since a lot of information concerning an act is not available and since a lot of it is a judgement call we could probably not construct a scenario that everyone on this thread would agree is altruism, except in a general, every day sort of way.

And why isn't a "general, everyday sort of way" sufficient? One could, like Hume, reject all inductive knowledge as so much speculation but nevertheless still set his alarm clock. We can remain skeptical of the physical universe on an epistemological level but still establish ethical standards for society.
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rufio
 
  1  
Reply Mon 3 Nov, 2003 12:36 am
Twyvel, sorry, I missed a bunch of your last post when I was reading it.

Clearly, "color" is something that only happens when light hits an object, since it is the light that we are describing and not the object. But the surface of the object has chemical properties that determine how the light will react to it. Understand?
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twyvel
 
  1  
Reply Mon 3 Nov, 2003 03:04 am
joefromchicago

Quote:
That depends on what you're calling "subjective." If you're saying that an actor's altruistic motives are subjective, you're not really saying anything either new or important. All motives are inherently subjective, but we can still judge whether those motives, and the acts that result from them, deserve either praise or blame.


I'm saying there is no universal agreement, no consensus. Acts are judged altruistic or not on an individual basis, by individuals.

Quote:
If we require an altruistic act to be "selfless," and we define "selfless" as something like an overcoming of self, such that the actor has some sort of metaphysical experience of "otherness" while contemplating and then carrying out the act, then I think we can safely say that few, if any, acts are truly "altruistic." But why should we require such a high threshold?
Quote:
Observers make judgments based upon their observations all the time, including judgments based upon their observations of others' actions. If Observer sees Rescuer leap into the lake and save Victim, is Observer obliged to withhold any praise (or blame) for Rescuer's act on the grounds that only Rescuer could accurately divine his motives?


Re-read what I said. I did not say third parties could not determine for themselves whether others have acted altruistically. I said they are perhaps not in the best position to do so.

Quote:
And why isn't a "general, everyday sort of way" sufficient? One could, like Hume, reject all inductive knowledge as so much speculation but nevertheless still set his alarm clock. We can remain skeptical of the physical universe on an epistemological level but still establish ethical standards for society.
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twyvel
 
  1  
Reply Mon 3 Nov, 2003 03:07 am
JLNobody, I think it's a bottomless pit, Smile
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twyvel
 
  1  
Reply Mon 3 Nov, 2003 03:14 am
rufio

Quote:
Clearly, "color" is something that only happens when light hits an object, since it is the light that we are describing and not the object.



We are not describing the light, as it is never observed. The light never makes it to the brain, as light. (I would think the interior of the skull is a dark place ). We are observing and/or describing the object as color, which is a mental experience.

Quote:
But the surface of the object has chemical properties that determine how the light will react to it. Understand?
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fresco
 
  1  
Reply Mon 3 Nov, 2003 06:27 am
(Twyvel.

In earlier times "vision" was thought of as beam projecting FROM the eye and "feeling the object.""
This goes nicely with active perception...just a thought).
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joefromchicago
 
  1  
Reply Mon 3 Nov, 2003 09:40 am
twyvel wrote:
I'm saying there is no universal agreement, no consensus. Acts are judged altruistic or not on an individual basis, by individuals.

So what? It's true that there may be no universal consensus regarding the nature of altruism, but then that's largely irrelevant. I imagine that we haven't reached a consensus on the heliocentric theory either, but that doesn't seem to bother astronomers very much.

We don't reject the requirement for universal consensus because it's impossible but because it's unnecessary. Two people can hold contrary positions on a topic, but we need not wait until the dispute is resolved to make some sort of conclusion regarding the topic if one of those persons is wrong. Likewise, if X says that A's act is "altruistic" while Y says that it is not, there is no need to find some ground for agreement if we can determine that either X or Y is mistaken.

On the other hand, if we say that we cannot make any judgments regarding "altruism" because it is a subjective notion, then we need to step back and ask why we're privileging the subjective viewpoint over any kind of objective criteria. Saying something is "subjective," then, doesn't end the debate, it merely puts it on a different level.

twyvel wrote:
Re-read what I said. I did not say third parties could not determine for themselves whether others have acted altruistically. I said they are perhaps not in the best position to do so.

If an observer is not in the "best" position, is he nevertheless in a "good-enough" position? And if not, why not?

twyvel wrote:
I guess I did imply that it was insufficient. But if you disagree why do you think that it appears that the folks on this thread cannot agree as to what an altruistic act is?

As with any disagreement, one possibility is that some (or all) participants are wrong.

twyvel wrote:
An intention doesn't cause an act to take place, nor does an act cause an intention (as thought) to occur.

Is this your subjective opinion?

twyvel wrote:

Are you denying the existence of the self? If so, why should I believe you (or whatever you purport to be)?

twyvel wrote:
Where is the altruist if the intention, as a thought, and the physical action are not cause--effect related?

There is altruism, but no altruists. There is acting but no actors.

You'll have to explain that one better. Are you suggesting that all actions are "unintended"?

twyvel wrote:
That doesn't negate altruism as an action, but from a transcendental perspective if you save yourself from drowning is it altruism?

No.
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rufio
 
  1  
Reply Mon 3 Nov, 2003 10:18 am
The light is what causes us to see color, it is what interacts with our eyes to create the affect. Do you agree?

"Prior to the light hitting the object there is no visual object, prior to touching the object there is no felt object, prior to smelling the object there is no smelt object etc."

You're pulling things out of your ass again, twyvel. Where did we say any of this? Again I ask - if they objects don't exist until they are perceived, where do they come from, and why?

Color refers to a wavelength of light. When a particular wavelength is reflected off an object, we casually refer to it by the name of the color. What it actually possesses are chemical properties.
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JLNobody
 
  1  
Reply Mon 3 Nov, 2003 05:13 pm
truth
Twyvel, for you and I to talk to Rujio and Joe ON THIS KIND OF SUBJECT (maybe not regarding others) is like two cultures trying to communicate but with radically different presupposiitons--a waste of time. I would throw you a rope to pull you out of the pit you are in with them, but I can't find a rope long enough; it does appear to be bottomless.
BTW, I once heard a theory (the grossest expression of materialism) that the smell of feces results from microscopic bits of feces entering the nose and lodging somewhere in the brain. Rolling Eyes
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