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Beliefs arrived at the wrong way are suspect: that is the epistemological point exploited by the practitioners of the hermeneutics of suspicion. It is ironic, to be sure, that, in recent years, these practitioners should have fallen prey to moralizing readings, readings that, themselves, cry out for a suspicious interpretation.
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Rosen suggests that the rule of the few might simply be the result of coordination problems confronting the many in overthrowing the few. … The coordination problem explanation of why the few rule the many is that the many can't coordinate their behavior to overthrow the few, but the actual phenomenon the Marxist theory explains is that the many don't even see the need to overthrow the few, indeed, don't even see that the few rule the many!
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If we can recover the naturalistic ambitions of Marx, Nietzsche, and Freud, … philosophy becomes relevant because the world—riven as it is with hypocrisy and concealment—desperately needs a hermeneutics of suspicion to unmask it. And by taking these three seminal figures of the Continental traditions as philosophical naturalists we show their work to be continuous with the naturalistic turn that has swept Anglophone philosophy over the past several decades. … The antipathy to naturalism often thought to be constitutive of the Continental tradition is simply an artifact of cutting the joints of that tradition in certain places.
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Perhaps more striking is the accuracy of many of Marx's best-known qualitative predictions about the tendencies of capitalist development: capitalism continues to conquer the globe; its effect is the gradual erasure of cultural and regional identities; growing economic inequality is the norm in the advanced capitalist societies; where capitalism triumphs, market norms gradually dominate all spheres of life, public and private; class position continues to be the defining determinant of political outlook; the dominant class dominates the political process which, in turn, does its bidding; and so on.
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On Marx's view an individual is flourishing when … he labors freely, meaning that work is an end-in-itself, and not merely a means to earn a living.
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Ideologies involve a mistake about their origin: agents think that the ideology arose because of its responsiveness to epistemically relevant considerations (e. g., evidence, reasons, etc.), when, in fact, it arose only because it was responsive to the interests of the dominant economic class in the existing economic system.
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Just as Darwinian adaptationists assume that every biological phenomenon must be explained in terms of natural selection (no matter how unconducive to reproductive fitness it may appear initially), so too Nietzsche assumes that whatever explains life must also explain these particular instances of life which appear hostile to it. "Life against life," Nietzsche says is a "self-contradiction" that "can only be apparent; it has to be a sort of provisional expression, an explanation, formula, adjustment, a psychological misunderstanding of something, the real nature of which was far from being understood"
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Millions of people profess knowledge of the reality of God, claiming miracles witnessed or voices heard. If what really causes them to believe that they know of God's existence (and that they have had these experiences) is an unconscious, infantile wish for the protection of an all-powerful father-figure, then we have reason to wonder about the epistemic status of their belief.
Brian Leiter
Quote of the day
Patience is the best remedy for every trouble.
Plautus
Brian Leiter
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Born:
1963
(age 63)
Bio:
Brian Leiter is an American philosopher and legal scholar who is Karl N. Llewellyn Professor of Jurisprudence at the University of Chicago Law School and founder and Director of Chicago's Center for Law, Philosophy & Human Values.
Known for:
Naturalizing Jurisprudence (2007)
The Future for Philosophy (2004)
Objectivity in Law and Morals (2001)
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