Both seek to project traits of the LW onto our modern image of the world, appealing to axial age religious themes to do so: sacred canopy, wisdom, intrinsic values, etc. Yet neither considers the validity of the cognitive and social processes which led us to abandon these earlier worldviews. /End
November 30, 2025 at 4:06 PM
Both seek to project traits of the LW onto our modern image of the world, appealing to axial age religious themes to do so: sacred canopy, wisdom, intrinsic values, etc. Yet neither considers the validity of the cognitive and social processes which led us to abandon these earlier worldviews. /End
Vervaeke’s theory is more complicated, but the LW can be discerned in notions such as the agent-arena relationship and non-propositional types of knowledge (procedural, perspectival, participatory). /12
November 30, 2025 at 4:06 PM
Vervaeke’s theory is more complicated, but the LW can be discerned in notions such as the agent-arena relationship and non-propositional types of knowledge (procedural, perspectival, participatory). /12
Vervaeke and McGilchrist are clearly responding to this state of affairs. Both their theories employ ideas which are functionally equivalent to the LW. This is clearest in M, for whom the Right Hemisphere effectively plays the role of the LW. /11
November 30, 2025 at 4:06 PM
Vervaeke and McGilchrist are clearly responding to this state of affairs. Both their theories employ ideas which are functionally equivalent to the LW. This is clearest in M, for whom the Right Hemisphere effectively plays the role of the LW. /11
The LW, if it survives at all, does so in the mental properties of the knowing subject. But either this leads to well known problems in the phil of consciousness, or phil is left to reconstruct features of the LW which otherwise finds no place in the sci picture of the world. /10
November 30, 2025 at 4:06 PM
The LW, if it survives at all, does so in the mental properties of the knowing subject. But either this leads to well known problems in the phil of consciousness, or phil is left to reconstruct features of the LW which otherwise finds no place in the sci picture of the world. /10
With the post-metaphysical thinking which emerged in the 17th & 18th C, these lifeworld projections were uncovered and dismantled: the world now a decentered totality of physical states & events, theoretical & practical reason differentiated, and knowledge def as falsifiable. /9
November 30, 2025 at 4:06 PM
With the post-metaphysical thinking which emerged in the 17th & 18th C, these lifeworld projections were uncovered and dismantled: the world now a decentered totality of physical states & events, theoretical & practical reason differentiated, and knowledge def as falsifiable. /9
The cosmos is conceived as centred on us in a social space and time, facts are infused with value just as in the LW factual beliefs and normative expectations are not yet untangled, and the infallible pronouncements of religion and metaphysics reflect the performative certainties of the LW. /8
November 30, 2025 at 4:06 PM
The cosmos is conceived as centred on us in a social space and time, facts are infused with value just as in the LW factual beliefs and normative expectations are not yet untangled, and the infallible pronouncements of religion and metaphysics reflect the performative certainties of the LW. /8
and political orders, as well as a universalising of moral norms. While the lifeworld on this picture is absorbed into the realm of appearances, Habermas points out that the objectivized image of the world actually reflects the lifeworld operating behind the backs of believers and philosophers. /7
November 30, 2025 at 4:06 PM
and political orders, as well as a universalising of moral norms. While the lifeworld on this picture is absorbed into the realm of appearances, Habermas points out that the objectivized image of the world actually reflects the lifeworld operating behind the backs of believers and philosophers. /7
The breakthrough in axial age worldviews was to postulate a transcendent standpoint which distinguished the world as a whole from the everyday world of mere appearances. This led to a broadening of perspectives, reflections on the place of human beings and the contingencies of history... /6
November 30, 2025 at 4:06 PM
The breakthrough in axial age worldviews was to postulate a transcendent standpoint which distinguished the world as a whole from the everyday world of mere appearances. This led to a broadening of perspectives, reflections on the place of human beings and the contingencies of history... /6
reduces all occurrences to categories of action, and flattens the distinctions between people and things, instrumental & communicative action etc. Mortals, gods, animals are all capable of communicating with one another, and magic is a way of controlling things by calling on them. /5
November 30, 2025 at 4:06 PM
reduces all occurrences to categories of action, and flattens the distinctions between people and things, instrumental & communicative action etc. Mortals, gods, animals are all capable of communicating with one another, and magic is a way of controlling things by calling on them. /5
The lifeworld is the background know-how or performative certainties which we draw on when engaging in familiar routines, relying on social relationships or taking certain facts for granted. In mythical worldviews, the natural world is absorbed into the LW, as the narrative org of the world... /4
November 30, 2025 at 4:06 PM
The lifeworld is the background know-how or performative certainties which we draw on when engaging in familiar routines, relying on social relationships or taking certain facts for granted. In mythical worldviews, the natural world is absorbed into the LW, as the narrative org of the world... /4
In many ways, talk of a “metacrisis” is a return to the themes of these debates. Habermas also provides us w/ the concepts needed to critically assess Vervaeke & McGilchrist’s revival of earlier worldviews. Central to his account of the evolution of worldviews is his concept of the lifeworld. /3
November 30, 2025 at 4:06 PM
In many ways, talk of a “metacrisis” is a return to the themes of these debates. Habermas also provides us w/ the concepts needed to critically assess Vervaeke & McGilchrist’s revival of earlier worldviews. Central to his account of the evolution of worldviews is his concept of the lifeworld. /3
One thing that’s almost never asked in these kinds of discussions is whether we had *good reasons* for abandoning earlier worldviews. The story is always one of historical decline, not of an historical learning process. Habermas makes this point w/ reference to debates in early 20th C. Germany. /2
November 30, 2025 at 4:06 PM
One thing that’s almost never asked in these kinds of discussions is whether we had *good reasons* for abandoning earlier worldviews. The story is always one of historical decline, not of an historical learning process. Habermas makes this point w/ reference to debates in early 20th C. Germany. /2
I agree, but if people are expecting him to behave like a traditional socialist they'll be disappointed. My real point is that he is showing the way forward for Democrats whose current liberalism is no longer fit for purpose. That is a good thing. He will succeed where Trump's populism will fail.
November 30, 2025 at 1:58 PM
I agree, but if people are expecting him to behave like a traditional socialist they'll be disappointed. My real point is that he is showing the way forward for Democrats whose current liberalism is no longer fit for purpose. That is a good thing. He will succeed where Trump's populism will fail.
Mamdani isn't really a socialist. That's not a criticism; I'm sure he is influenced or inspired by socialism. A better framework for understanding Mamdani's project is Foucault's idea of "governmentality", which A. Reckwitz predicted would succeed the "open" liberalism of the last 40 years.
November 30, 2025 at 1:35 PM
Mamdani isn't really a socialist. That's not a criticism; I'm sure he is influenced or inspired by socialism. A better framework for understanding Mamdani's project is Foucault's idea of "governmentality", which A. Reckwitz predicted would succeed the "open" liberalism of the last 40 years.
I don't want to defend the clowns associated with Project 2025, but Carl Schmitt is a legitimate authority in the field of political theory, just as Heidegger (another Nazi) is in the field of philosophy. It shouldn't be taboo to merely cite these guys.
November 29, 2025 at 3:50 AM
I don't want to defend the clowns associated with Project 2025, but Carl Schmitt is a legitimate authority in the field of political theory, just as Heidegger (another Nazi) is in the field of philosophy. It shouldn't be taboo to merely cite these guys.
By repeatedly confounding multiculturalism w/ the damage wrought by globalization, our cosmopolitan elites undermine the general appeal of multiculturalism. It's not equivalent to mass immigration. It is the gradual expansion of civil competence to encompass humanity in all its diversity. /End
November 28, 2025 at 3:18 PM
By repeatedly confounding multiculturalism w/ the damage wrought by globalization, our cosmopolitan elites undermine the general appeal of multiculturalism. It's not equivalent to mass immigration. It is the gradual expansion of civil competence to encompass humanity in all its diversity. /End
one needs to establish the concrete and cultural conditions by which individuals are able to bear the traumatic consequences of going against cultures of ressentiment. This is a risk which Butler sometimes acknowledges (e.g. Psychic Life of Power) but fails to adequately address. / End
November 24, 2025 at 2:43 PM
one needs to establish the concrete and cultural conditions by which individuals are able to bear the traumatic consequences of going against cultures of ressentiment. This is a risk which Butler sometimes acknowledges (e.g. Psychic Life of Power) but fails to adequately address. / End
In an interview w/ El Pais, Butler asks: “On the left, we don’t know how to appeal to people’s deep passions. We think we’re very smart and very critical. But where’s the radical imaginary by which people will be passionately absorbed?” Jackson’s response is that in addition to this imaginary.. /7
November 24, 2025 at 2:43 PM
In an interview w/ El Pais, Butler asks: “On the left, we don’t know how to appeal to people’s deep passions. We think we’re very smart and very critical. But where’s the radical imaginary by which people will be passionately absorbed?” Jackson’s response is that in addition to this imaginary.. /7
For Jackson, once we see victimhood as a trope in the context of “an overall traumatic structure of society”, the question becomes: “How can we show solidarity without buying into the manic-depression [or ressentiment] of victimized groups?” /6
November 24, 2025 at 2:43 PM
For Jackson, once we see victimhood as a trope in the context of “an overall traumatic structure of society”, the question becomes: “How can we show solidarity without buying into the manic-depression [or ressentiment] of victimized groups?” /6
Jackson questions the tendency in Butler to associate moral panic & anxiety w/ the perpetrator, while the victim must be passively traumatised. The mere fact that the victim sometimes becomes the perpetrator & vice versa ought to lead us to question this. /5
November 24, 2025 at 2:43 PM
Jackson questions the tendency in Butler to associate moral panic & anxiety w/ the perpetrator, while the victim must be passively traumatised. The mere fact that the victim sometimes becomes the perpetrator & vice versa ought to lead us to question this. /5
This applies to victims as much as perpetrators, a point he made in earlier book w/ discusses Butler. “Marganilzed groups often demand adherence to a unified model of identity, which then inclines members to conform or be rejected, in the context of the broader rejection by society as a whole.” /4
November 24, 2025 at 2:43 PM
This applies to victims as much as perpetrators, a point he made in earlier book w/ discusses Butler. “Marganilzed groups often demand adherence to a unified model of identity, which then inclines members to conform or be rejected, in the context of the broader rejection by society as a whole.” /4
He argues, however, that because they focus on the ideology of suffering, they miss deeper point which N emphasises - ressentiment is fundamental to the exp of the social. It is “what we have in common, having assumed a shared identity in accord w/ the legacy of culturally obligatory self-hatred.”/3
November 24, 2025 at 2:43 PM
He argues, however, that because they focus on the ideology of suffering, they miss deeper point which N emphasises - ressentiment is fundamental to the exp of the social. It is “what we have in common, having assumed a shared identity in accord w/ the legacy of culturally obligatory self-hatred.”/3