Tuesday, January 25, 2022

A Note on Personal Rationality

I. Bertrand Russell makes a rather funny argument in his thoughtful little essay In Praise of Idleness

One of the commonest things to do with savings is to lend them to some Government. In view of the fact that the bulk of the public expenditure of most civilised Governments consists in payment for past wars or preparation for future wars, the man who lends his money to a Government is in the same position as the bad men in Shakespeare who hire murderers. The net result of the man’s economical habits is to increase the armed forces of the State to which he lends his savings. Obviously it would be better if he spent the money, even if he spent it in drink or gambling.

But, I shall be told, the case is quite different when savings are invested in industrial enterprises. When such enterprises succeed, and produce something useful, this may be conceded. In these days, however, no one will deny that most enterprises fail. That means that a large amount of human labour, which might have been devoted to producing something that could be enjoyed, was expended on producing machines which, when produced, lay idle and did no good to anyone. The man who invests his savings in a concern that goes bankrupt is therefore injuring others as well as himself. If he spent his money, say, in giving parties for his friends, they (we may hope) would get pleasure, and so would all those upon whom he spent money, such as the butcher, the baker, and the bootlegger. But if he spends it (let us say) upon laying down rails for surface cars in some place where surface cars turn out to be not wanted, he has diverted a mass of labour into channels where it gives pleasure to no one. Nevertheless, when he becomes poor through the failure of his investment he will be regarded as a victim of undeserved misfortune, whereas the gay spendthrift, who has spent his money philanthropically, will be despised as a fool and a frivolous person.

Saturday, January 8, 2022

Propositions of Metaphysics

 (Another set of aphorisms! See my last here. Can't help but feel a little embarrassed posting aphorisms as it may seem like I position myself as some kind of Nietzsche, but it's just a nice way to express the ideas you have in little germs you will probably not develop, or can choose to develop later on. Ah, and apologies, these will be quite obscure to most everyone—I have not earned this kind of obscurity!)

1
Bergson is an inversion of Platonism (see An Introduction to Metaphysics) in the sense that rather than flux coming out of forms, forms come out of flux (as illusions of the intellect). Whereas Deleuze is an inversion of Platonism (see Difference and Repetition) in the sense that rather than there being a fixed and eternal set of Ideas, there is a constant reproduction of new ones. One reaches the true meaning of difference while the other does not.

2
Indeed, Deleuze rejoices in his role as sophist—as defined by Plato in the Sophist. Spurred by his rejection of negation, Deleuze is forced to affirm what Plato thinks the sophist does as what reality really is. Namely, the perpetual reproduction of determinate appearances as novel forms generated out of a purely differentiated and indeterminate field. For Deleuze, as for the sophist, there is no truth or falsity, just the problematic.