What I believe

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At my Indian wedding, the ceremony referred at length to becoming gṛhastha: that is, entering the householder stage of life. This turned out to be truer than intended: my wife and I are in the final stages of buying a house. We will close, and move, over the next couple of weeks, and I will be taking a break from writing Love of All Wisdom during that time. I expect to return near the end of September.

Until then I’d like to leave you with this. I recently stumbled on a wonderful old post of Skholiast’s where, in response to a query from Gary Smith, he lists a number of short and pithy theses about what it is he believes. It looked to me like a useful exercise. I’d like to try it here myself. Most of this has been said elsewhere, by me or by someone else or both, with actual argument to justify it. But I thought it might be helpful to attempt a pithy summary in a single place. Continue reading →

Students are not customers

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My job leads me to think a lot about the contemporary conditions of academic institutions. Regular readers will have noticed that I have returned to these issues quite frequently in recent months. I want to make sure that I keep Love of All Wisdom focused on philosophy broadly defined, which is already a very big focus in itself, so I debate how much time I should spent on such a topic that is not itself philosophy. I think the topic of academia merits attention for two reasons: first, it provides opportunities for thinking philosophically in general about how human institutions should be run; second and probably more importantly, academic institutions remain the place where the vast majority of philosophy per se gets done today. I wouldn’t be surprised if that changes in my lifetime, but it is the case now. So we who care about philosophy have good reason to care about academia, even if our own livelihoods do not depend on it.

With that in mind: In both my academic administrative work and my computer-science classes, there’s a disturbing frequency with which I hear university students described as “customers”. Continue reading →

Hegel after Hegel (II)

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Last time I explored how James Doull – from a Hegelian perspective – understood the world in the century or two after Hegel, up to the fall of fascism and Communism. This week I’m following up with his analysis of the world he lived at his death in 2001 – still the world we live in today.

In reading Doull’s discussion of post-1989 politics I keep thinking back to Benjamin Barber‘s splendidly evocative title, Jihad vs. McWorld – originally a 1992 Atlantic Monthly article, expanded into a bestselling 1996 book. Doull’s staid prose would never feature such popular terms as “Jihad” and “McWorld”, but it seems to me that his analysis nevertheless rests on roughly the same contrast: a particularist embrace of divisions based on language, culture and “religion”, which emerges stronger as a response to a universalistic globalized technological capitalism. Continue reading →

Hegel after Hegel (I)

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I’ve been spending some time lately with James Doull‘s last essay, “Hegel’s Phenomenology and post-modern thought”, and also with his closely related address on “Heidegger and the state”. (Both are in Philosophy and Freedom, the only published book of Doull’s writings.) Doull’s project in the Hegel essay is in a sense meta-Hegelian: to situate Hegel‘s thought in a philosophical history, as Hegel himself would do with the thinkers before him.

So the first parts of the essay tell the story of premodern and modern Western thought as it leads up to Hegel – a fine exegesis. But it’s the latter part of the essay that gets really interesting. For of course the history of philosophy went on after Hegel – and how should a Hegelian deal with that? Continue reading →

ePortfolio

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My paid work at BU involves supporting many educational technologies, but especially ePortfolios: websites that showcase personal learning and make it visible. As a demonstration for others to see, I’ve created an extensive portfolio about myself, displaying my scholarly and professional history. If you’re interested in my background, feel free to have a look. You’ll probably be able to learn more about me than you ever wanted to know.

To say something is to negate something

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Not long ago I attended a conference on a particular genre of educational technology. The conference presenters were endlessly positive, uplifting – they sought to inspire the attenders with the potential that their subject could offer for student learning. But some discontent rumbled among the attenders, rightly I think: these presenters are not really saying anything. Their theories are abstractions, perhaps even platitudes, that are difficult to disagree with but mean very little in application. Emotionally they can inspire us; rationally they give us no value.

In the conference’s smaller- group discussions (of which there were fortunately many), there was more of a chance to speak of problems, to complain, to be negative – and paradoxically, by being negative they were able to be more constructive. Why? It is far easier to understand what to do when you understand what not to do; you learn what’s true in part by learning what’s false. Endless affirmation of how good something is won’t tell you anything about what makes it good, let alone about how to put it into practice successfully.

As it happens, on the way to this conference I had been reading a book about Kant. Continue reading →

A journey to Buddhism with Hegel

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A few years ago I told what I thought of at the time as the story of my philosophy: how I left a utilitarian worldview and came to discover Buddhism in Thailand at age 21. I realize now that there’s something important missing from that story, and you can see it in the final paragraph of the second piece:

And yet, all the Western philosophy that I’d learned before didn’t just go away. I’d learned important, powerful, beautiful things that seemed true – and often seemed opposite to the Buddhism I’d found myself in. Is there a way to reconcile the two? One way or another, that question has been central to my life ever since.

That was the right ending: since then I have indeed been preoccupied with reconciling Buddhism and the Western philosophy I’d already learned. But if you only read those two pieces, you would come away with the impression that the Western philosophy I had learned, and would try to reconcile, consisted primarily of utilitarianism. And that would be completely wrong. Continue reading →

The atomized Buddhist individual

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I have frequently discussed how early Indian Buddhism, like Jainism, takes an integrity perspective in an ethical or practical sense. I’ve said less about the theoretical side of its integrity approach. But I think that side is very much there. And it’s that link between theoretical and practical philosophy that makes the concepts of intimacy and integrity so appealing: they go “all the way down”.

I find it particularly important to discuss the theoretical integrity of early Buddhism because I think this is a place where Thomas P. Kasulis – from whom I take the very concepts of intimacy and integrity – has misapplied his own theory. Continue reading →

How money corrupts the university’s values

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This April, during an ELI online conference on massive open online courses, I had an interesting exchange on Twitter with fellow educational technologist Edward O’Neill. (It was through my professional Twitter account rather than my philosophical one.) The exchange began when one of the conference presenters claimed that “the core purpose of the university, what it gets paid for,” is to provide certification for credit.

That equation – that “the core purpose” and “what it gets paid for” were assumed to be the same thing – raised my hackles. I responded in two tweets: “Since when is ‘the core purpose’ of something the same as ‘what it gets paid for’? Core mission of a university is to educate people. BUSINESS MODEL of a university is to certify for pay. Don’t confuse the two.”

The conversation that ensued was provocative and edifying, and probably best cited here in the form of the dialogue it was:

EO: Industries change.
AL: Often for the worse. Especially when something that was not previously regarded as an “industry” becomes so. Continue reading →

The justifiable conservatism of the humanities

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For those of us who think at length about universities and the changes they may undergo, it’s a commonplace to refer to the medieval origins of the modern university system. These origins are typically taken to be a bad thing. For example, lecture-based pedagogy is said to date to a time before printing, when that was the only way students would have access to a text. So, the argument goes, it’s an obsolete atavism; there is no reason to keep it around.

I have become increasingly nervous around this line of argument. For it seems to me that a fully modernized university will be one that has no place for the humanities. Continue reading →