Category: modernism

Where There’s a Will, There’s a Way

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I’ve read Part I of Hobbes’ Leviathan and wonder what it would have been like if he filtered his thoughts through Hume or Wittgenstein. Hobbes makes Dickens read like Pollyanna. It’s an interesting historical piece, worth reading on that basis alone. It reads as if the Christian Bible had to pass through a legal review before it had been published, sapped of vigour. As bad a rap as Schopenhauer seems to get, Hobbes is the consummate Ebenezer Scrooge. Bah, humbug – you nasty, brutish, filthy animals!*

Audio: NotebookLM podcast conversation on this topic.

In any case, it got me thinking of free will and, more to the point, of will itself.

A Brief History of Humanity’s Favourite Metaphysical Scapegoat

By the time Free Will turned up to the party, the real guest of honour—the Will—had already been drinking heavily, muttering incoherently in the corner, and starting fights with anyone who made eye contact. We like to pretend that the “will” is a noble concept: the engine of our autonomy, the core of our moral selves, the brave little metaphysical organ that lets us choose kale over crisps. But in truth, it’s a bloody mess—philosophy’s equivalent of a family heirloom that no one quite understands but refuses to throw away.

So, let’s rewind. Where did this thing come from? And why, after 2,500 years of name-dropping, finger-pointing, and metaphysical gymnastics, are we still not quite sure whether we have a will, are a will, or should be suing it for damages?

Plato: Soul, Reason, and That Poor Horse

In the beginning, there was Plato, who—as with most things—half-invented the question and then wandered off before giving a straight answer. For him, the soul was a tripartite circus act: reason, spirit, and appetite. Will, as a term, didn’t get top billing—it didn’t even get its name on the poster. But the idea was there, muddling along somewhere between the charioteer (reason) and the unruly horses (desire and spiritedness).

No explicit will, mind you. Just a vague sense that the rational soul ought to be in charge, even if it had to beat the rest of itself into submission.

Aristotle: Purpose Without Pathos

Aristotle, ever the tidy-minded taxonomist, introduced prohairesis—deliberate choice—as a sort of proto-will. But again, it was all about rational calculation toward an end. Ethics was teleological, goal-oriented. You chose what aligned with eudaimonia, that smug Greek term for flourishing. Will, if it existed at all, was just reason picking out dinner options based on your telos. No inner torment, no existential rebellion—just logos in a toga.

Augustine: Sin, Suffering, and That Eternal No

Fast-forward a few hundred years, and along comes Saint Augustine, traumatised by his libido and determined to make the rest of us suffer for it. Enter voluntas: the will as the seat of choice—and the scene of the crime. Augustine is the first to really make the will bleed. He discovers he can want two incompatible things at once and feels properly appalled about it.

From this comes the classic Christian cocktail: freedom plus failure equals guilt. The will is free, but broken. It’s responsible for sin, for disobedience, for not loving God enough on Wednesdays. Thanks to Augustine, we’re stuck with the idea that the will is both the instrument of salvation and the reason we’re going to Hell.

Cheers.

Medievals: God’s Will or Yours, Pick One

The Scholastics, never ones to let an ambiguity pass unanalysed, promptly split into camps. Aquinas, ever the reasonable Dominican, says the will is subordinate to the intellect. God is rational, and so are we, mostly. But Duns Scotus and William of Ockham, the original voluntarist hooligans, argue that the will is superior—even in God. God could have made murder a virtue, they claim, and you’d just have to live with it.

From this cheerful perspective, will becomes a force of arbitrary fiat, and humans, made in God’s image, inherit the same capacity for irrational choice. The will is now more than moral; it’s metaphysical. Less reason’s servant, more chaos goblin.

Hobbes: Appetite with Delusions of Grandeur

Then along comes Thomas Hobbes, who looks at the soul and sees a wheezing machine of appetites. Will, in his famously cheery view, is simply “the last appetite before action.” No higher calling, no spiritual struggle—just the twitch that wins. Man is not a rational animal, but a selfish algorithm on legs. For Hobbes, will is where desire stumbles into motion, and morality is a polite euphemism for not getting stabbed.

Kant: The Will Gets a Makeover

Enter Immanuel Kant: powdered wig, pursed lips, and the moral rectitude of a man who scheduled his bowel movements. Kant gives us the “good will”, which acts from duty, not desire. Suddenly, the will is autonomous, rational, and morally legislative—a one-man Parliament of inner law.

It’s all terribly noble, terribly German, and entirely exhausting. For Kant, free will is not the ability to do whatever you like—it’s the capacity to choose according to moral law, even when you’d rather be asleep. The will is finally heroic—but only if it agrees to hate itself a little.

Schopenhauer: Cosmic Will, Cosmic Joke

And then the mood turns. Schopenhauer, world’s grumpiest mystic, takes Kant’s sublime will and reveals it to be a blind, thrashing, cosmic force. Will, for him, isn’t reason—it’s suffering in motion. The entire universe is will-to-live: a desperate, pointless striving that dooms us to perpetual dissatisfaction.

There is no freedom, no morality, no point. The only escape is to negate the will, preferably through aesthetic contemplation or Buddhist-like renunciation. In Schopenhauer’s world, the will is not what makes us human—it’s what makes us miserable.

Nietzsche: Transvaluation and the Will to Shout Loudest

Cue Nietzsche, who takes Schopenhauer’s howling void and says: yes, but what if we made it fabulous? For him, the will is no longer to live, but to power—to assert, to create, to impose value. “Free will” is a theologian’s fantasy, a tool of priests and moral accountants. But will itself? That’s the fire in the forge. The Übermensch doesn’t renounce the will—he rides it like a stallion into the sunset of morality.

Nietzsche doesn’t want to deny the abyss. He wants to waltz with it.

Today: Free Will and the Neuroscientific Hangover

And now? Now we’re left with compatibilists, libertarians, determinists, and neuroscientists all shouting past each other, armed with fMRI machines and TED talks. Some claim free will is an illusion, a post hoc rationalisation made by brains doing what they were always going to do. Others insist that moral responsibility requires it, even if we can’t quite locate it between the neurons.

We talk about willpower, will-to-change, political will, and free will like they’re real things. But under the hood, we’re still wrestling with the same questions Augustine posed in a North African villa: Why do I do what I don’t want to do? And more importantly, who’s doing it?

Conclusion: Where There’s a Will, There’s a Mess

From Plato’s silent horses to Nietzsche’s Dionysian pyrotechnics, the will has shape-shifted more times than a politician in an election year. It has been a rational chooser, a moral failure, a divine spark, a mechanical twitch, a cosmic torment, and an existential triumph.

Despite centuries of philosophical handwringing, what it has never been is settled.

So where there’s a will, there’s a way. But the way? Twisting, contradictory, and littered with the corpses of half-baked metaphysical systems.

Welcome to the labyrinth. Bring snacks.

* The solitary, poor, nasty, brutish, and short quote is forthcoming. Filthy animals is a nod to Home Alone.

Elites Ruined It For Everyone

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David Brooks and the Hollowing Out of Conservatism

David Brooks is the quintessential old-school Conservative—the kind who once upheld a semblance of ideological coherence. He belongs to the pre-Reagan-Thatcher vintage, a time when Conservatism at least had the decency to argue from principles rather than blind tribalism. We could debate these people in good faith. Those days are gone. The current incarnation of Conservatism contains only homoeopathic traces of its Classical™ predecessor—diluted beyond recognition.

The Degeneration of Conservatism

The rot set in with Reagan, who caught it from Thatcher. Greed and selfishness were laundered into virtues, repackaged as “individual responsibility,” and the party’s intellectual ballast began to erode. By the time Bush II’s administration rolled in, Neo-Conservatism had replaced any lingering Burkean ethos, and by Trump’s tenure, even the pretence of ideology was gone. Conservatism-in-Name-Only—whatever Trump’s brand of reactionary nihilism was—swallowed the party whole. Do they even call themselves Conservatives anymore, or has that ship sailed along with basic literacy?

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To be fair, this didn’t go unnoticed. Plenty of old-school Republicans recoiled in horror when Trump became their figurehead. Before the 2016 election, conservative pundits could barely contain their disdain for his incompetence, lack of moral compass, and general buffoonery. And yet, once they realised he was the party’s golden goose, they clambered aboard the Trump Train with the enthusiasm of lottery winners at a payday loan office. His staunchest critics became his most obsequious apologists. What does this tell us about their value system? Spoiler: nothing good.

Brooks’ Lament

Which brings us back to Brooks, who now bemoans the death of Conservative values. On this, we agree. Where we part ways is on whether those values were worth saving. Say you’re boarding a train from New York to Los Angeles. Conservatism might argue that a Miami-bound train is still a train, so what’s the problem? It’s the same vehicle, just going somewhere else. Except, of course, Conservatism has always insisted on the slow train over the fast train—because urgency is unseemly, and progress must be rationed.

If I’m an affluent middle-classer, I might prefer Conservatism’s careful incrementalism—it keeps my apple cart stable. Admirable, if you enjoy tunnel vision. Progressives, by contrast, recognise that some people don’t even have apple carts. Some are starving while others hoard orchards. To the Conservative, the poor just aren’t trying hard enough. To the Progressive, the system is broken, and the playing field needs a serious re-levelling. Even when Conservatives acknowledge inequality, their instinct is to tiptoe toward justice rather than risk disrupting their own affluence.

The Fallacy of Objective Reality

Leaving politics for philosophy, Brooks predictably rails against Postmodernism, decrying relativism in favour of good old-fashioned Modernist “reality.” He’s horrified by subjectivism, as though personal interpretation weren’t the foundation of all human experience. Like Jordan Peterson, he believes his subjective truth is the objective truth. And like Peterson, he takes umbrage at anyone pointing out otherwise. It feels so absolute to them that they mistake their own convictions for universal constants.

As a subjectivist, I accept that reality is socially mediated. We interpret truth claims based on cognitive biases, cultural conditioning, and personal experience. Even when we strive for objectivity, we do so through subjective lenses. Brooks’ Modernist nostalgia is touching but delusional—akin to demanding we all agree on a single flavour of ice cream.

The Existential Problem

And so, I find myself in partial agreement with Brooks. Yes, there is an existential crisis. The patient has a broken leg. But our prescriptions differ wildly. I won’t offer a metaphor for that—consider it your homework as a reader.

Brooks is likely a better writer than a public speaker, but you may still find yourself nodding along with some of his arguments. If you’re a “true” Christian Conservative—if you still believe in something beyond crass self-interest—he may well be preaching to the choir. But let’s be honest: how many in that choir are still listening?

Man in Capitalistic Society

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This is Chapter 5 of Erich Fromm’s The Sane Society. I’ve had this on my bookshelf for quite a while and wasn’t sure how a 70-year-old book could have so much relevance, but it does. Granted, some of it is irrelevant, a victim of the period it was written. This happens.

Sidebar: Whilst praising Freud, Fromm also calls him out, essentially accusing him of projecting his mummy-daddy issues onto the world at large. When I first encountered Freud’s work in the 1980s, it was already largely discredited. Some of what should have been wasn’t. Freud’s work as a psychoanalyst heavily overshadowed his other contributions. In fact, Freud offers some strong philosophical insights into society and civilisation. He’s not all about cigars and dreamscapes.

What strikes me about this chapter is the historical perspective it provides on capitalism. I’m an academic economist. I taught undergraduate economics for the better part of a decade. I’ve read (and recommend reading) Marx’s Capital firsthand.

Audio: NotebookLM Podcast commentary on this content.

Fromm adds additional details here. Firstly, he notes that the capitalism that marked the early days of the Industrial Revolution—the seventeenth and eighteenth centuries—differed from that of the nineteenth and twentieth centuries. The earlier period still had cultural and moral tethers that became frayed or lost in later periods. Without regurgitating the chapter, I cite some themes:

“this underselling practice is grown to such a shameful height, that particular persons publicly advertise that they undersell the rest of the trade.”

People were not very keen on price cutting as a competitive mechanism.

They also note the unfair competitive advantage of the monied elites who could buy materials in cash instead of credit and could thereby undercut prices, who would have to account for paying interest rates or markups on credit.

Whilst in the twentieth century, regulating undercutting is seen as protectionism, the earlier centuries had no problems defending merchants. We do have laws on the ebooks that prevent dumping, but these are rarely enforced, and when they are, it’s a political rather than economic statement. In practice, but done in the name of economics are politics in the same manner as science was used as cover to implement policy during the COVID-19 debacle.

Montesquieu says “that machines which diminish the numbers of workers are ‘pernicious’.” This sentiment echoes the current sentiments about robotics and artificial intelligence.

Nineteenth-century capitalism saw man as the measure of all things supplanted by capital. This is the capitalism Marx rails against—profits over humanity and society, the pursuit of local maxima at the expense of global maxima. This is also where the goal of hypergrowth and growth for growth’s sake came into vogue, ushering us into the Modern Age of Modern ideals—science, progress, order, and so on.

I won’t exhaust the chapter here, but for what it is, it’s a relatively light read. Whether I comment on later chapters depends on whether they engage me. Cheers.

Are We Sane? Can a Society Be Sick?

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These are the first two chapter titles of Erich Fromm’s The Sane Society. I suspect I’ll be reading this book twice for good measure. I’m four chapters in, with three to go, and eager for a deeper dive.

Despite being published in 1955, Fromm’s analysis remains strikingly relevant. Mark Fisher picks up a similar thread in Capitalist Realism: Is There No Alternative?, but whereas Fisher dissects the ideological stranglehold of late capitalism, Fromm, as a psychiatrist, turns the lens on human nature itself. He questions the very concept of normalcy—something we tend to accept uncritically, much like Michel Foucault would in the following generation.

I’ll hold off on any sweeping conclusions until I’ve finished the book (and, more likely, after a second read). But for now, consider this a tentative recommendation. Snow Crash was an amusing detour, but non-fiction is where I feel most at home.

Modernity Worldview Survey: Update 1

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It’s nice to see responses still coming in from the Modernism Worldview Survey, so I thought I’d share some interim insights. Several people have shared their results with me privately. I’d be interested to know if any takers felt this was a fair and accurate assessment, given that this might be as relevant as the zodiac reading on a restaurant placemat. I’m an ox, if you’re wondering.

All aggregated responses resolve within the violet parallelogram that encompasses the population average (the blue dot). So, survey-takers have a slight propensity toward Modernist ideals with a tinge of Postmodernism. The force is weak, given how far the dot resides from the vertex. There were responses close to the green shading on the Modern side, but none indicated a strong Modernist worldview.

Firstly, no respondents are choosing “Pure Premodernity” (lower right). This doesn’t mean that no one abides by Premodern perspectives. It’s that they feel these ideas are filtered through Modern (mostly) and Postmodern (less so) lenses.

Secondly, respondents generally moderated their approach, avoiding any extremes. Although some responses were close to the Modern triangle (the green shading), none occupied the space, and points were even further removed from the other two corners. There were several scores in the white triangle. This space would be ripe for a Metamodernist to be positioned, but the survey would need to be restructured to determine whether this was mere happenstance.

Before the survey was published, I thought that the blue dot would be higher (toward Modernity) and further right (more Premodern), but this is likely due to the bias of people who visit this site and follow my content more generally. I need to share links in places without this bias. Of course, someone having even the slightest interest in the subject matter already represents a bias.

Metamodernism: A Postmodern Critique

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The genesis of the Modernity Worldview Survey was Metamodernism. Is this still a thing? In recent years, metamodernism has emerged as a supposed successor to postmodernism, claiming to transcend the seemingly irreconcilable tensions between modernist sincerity and postmodern irony. Yet, upon closer examination, this framework reveals itself not as a genuine paradigm shift but rather as a modernist invention that fails to escape the very critiques it attempts to address.

Video: Introduction to Modernity Worldview Survey concepts

The Modernist Roots of Metamodernism

Despite its claims of oscillation between poles, metamodernism betrays its modernist underpinnings through its implicit teleology and notion of progress. The very framing of “meta” as beyond or transcending suggests a linear progression that is fundamentally at odds with the postmodern rejection of grand narratives. Metamodernism positions itself as forward-moving whilst attempting to recapture elements of premodernity, revealing an anxiety about being perceived as regressive or naive.

Podcast: Audio version of this content

This desire to have it both ways—to acknowledge the constructed nature of meaning whilst still pursuing transcendent meaning—doesn’t represent a resolution so much as a psychological coping mechanism. The cognitive dissonance created by attempting to simultaneously hold contradictory positions is assuaged through a clever rhetorical move: claiming that oscillation itself is the point.

A Rebranding Exercise

What metamodernism presents as novel is ultimately a recombination of elements from premodern, modern, and postmodern frameworks without resolving their fundamental contradictions. Rather than being mutually exclusive from these earlier paradigms, it cherry-picks aspects of each whilst maintaining the basic ontological framework of modernism.

The notion that one can meaningfully “oscillate” between accepting objective and subjective realities is particularly problematic. Either reality has objective features, or it doesn’t—pretending otherwise doesn’t create a new philosophical paradigm but rather a convenient means of avoiding the implications of either position.

Postmodern Irony in Motion

Perhaps the most intriguing interpretation of metamodernism is not as a sincere attempt to move beyond postmodernism but as postmodernism performing its own critique. Viewed through this lens, metamodernism becomes postmodern irony in motion—a knowing wink at the impossibility of escaping construction whilst performatively engaging with the desire to do so.

The irony deepens when we consider that “postmodernism” itself is essentially an externally imposed label rather than a self-identification. Most thinkers characterised as postmodernists reject the label, which functions primarily as a modernist attempt to categorise and contain ideas that fundamentally challenge its frameworks.

Art vs. Philosophy

Where metamodernism succeeds is as a descriptive label for certain artistic and cultural productions that deliberately play in the space between irony and sincerity. Works like David Foster Wallace’s “Infinite Jest,” the television series “BoJack Horseman,” and Wes Anderson’s films effectively combine postmodern techniques with sincere emotional engagement.

However, what works as an artistic sensibility fails as a comprehensive philosophical framework or moral compass. The oscillation that enriches art becomes paralysing when applied to ethics or ontology. A moral framework requires some stable reference points; constantly shifting between believing in objective moral truths and viewing morality as entirely constructed provides no reliable guide for actual decision-making.

Insider vs. Outsider Perspectives

Like religious frameworks that balance literal and metaphorical interpretations, metamodernism may function as a lived experience for those who embrace it, even if it doesn’t hold up to external philosophical scrutiny. The cognitive manoeuvres that appear as tricks or inconsistencies to outsiders often feel like natural, intuitive ways of navigating complexity to those within the system.

This insider/outsider divide recalls Thomas Nagel’s famous “What Is It Like to Be a Bat?” (PDF) thought experiment—there may be experiential aspects of inhabiting a metamodern worldview that aren’t fully comprehensible from the outside. Yet this doesn’t invalidate external critique; inconsistencies and contradictions still matter philosophically.

Conclusion: Beyond Labels

Perhaps the most postmodern insight is recognising that we cannot escape having an ideology—even a position of having no ideology is itself an ideology. What distinguishes various approaches isn’t whether they have ideologies but how explicitly they acknowledge them, how consistently they apply them, and how willing they are to subject them to revision.

Metamodernism, for all its aspirations to transcend earlier frameworks, ultimately reveals more about our contemporary psychological condition than it offers as a coherent philosophical position. It captures our desire to maintain meaning in a world where we’ve recognised its contingency—a desire that may be fundamentally human, even if philosophically untenable.

Rather than seeking yet another “-ism” to resolve our existential and philosophical tensions, perhaps we might more honestly confront the limitations and partialities of all our frameworks, recognising that the search for a perfect synthesis may itself be a modernist fantasy.

Video: Modernity Worldview Survey Intro

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I’ve finally had time to create some video content for the Modernity Worldview Survey. This content is a cursory overview and serves as an introduction to deeper content planned for the future.

This video is short of seven minutes, so briefly, it outlines the worldviews and the questions. I opted not to produce a single comprehensive video so the material could arrive sooner. The content is bookmarked, though this is likely overkill for such a short video.

A permanent page about the survey is always available on this blog.

Modernity Worldview

I’m still accumulating responses, but the survey is available here if you haven’t taken it. Apologies in advance for the fact that it renders best on a larger monitor or tablet rather than a mobile phone. It doesn’t render at all on a landline, so there’s that.

Modernity Survey Results

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I’ve added a permanent page to summarise the modernity worldview categories. If you haven’t yet taken the survey…

Click here to take the survey

Modernity Worldview

This post explains how to interpret the ternary plot chart’s visualisation. The ternary chart on the survey results page will render something like this. This is an admin page with additional functionality, but it’s similar enough. The blue dot represents the average of all responses. The star represents where I guessed the average would land–mostly modern with some residual premodernity and a touch of postmodernity.

Under the title in the header is a textual assessment of the visualisation. In this case, the response illustrates someone moderately modern with postmodern influences. Although this person also has some premodern tendencies, they are relatively insignificant to the context.

The three possible worldviews are at the vertices (the corners) of the triangle. Each side is a scale progressing from 0% to 100%—100% coincident with the label. For example, the bottom side runs from 0 on the left to 100 on the right, which would indicate a score of 100 per cent Premodern, which the output deems Pure Premodern.

Notice that each vertex has green and yellow shading that serves as visual aids representing the strength of the relationship to the corner. Green is strong, and yellow is moderate. The white section outlined by an interior triangle with a red border is decidedly mixed, showing no strong inclination to any of the extremes.

In the example above, the red plot point illustrates a response (as shown below the chart) that is 20.7% Premodern, 52.1% Modern, and 27.2% Postmodern. These numbers should always sum to 100, though there will be some drift due to rounding. The star represents where I thought the average response would be. Follow the tickmarks on each side, and you’ll notice they correspond with the plot point as a 3-tuple (20, 70, 10).

In the future, I expect to render a view that plots the average survey response as a reference.

Below this chart is an expository account of the response choices. You can render this content as a PDF for your personal archive.

Final Word

If you have any questions or suggestions related to this topic, please feel free to leave them in the comments below.

Are We In a Post-Rationality Era?

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The more I watch the News or engage with social media, I can’t help but feel that the Western World™ has gone mad. It’s also disconcerting because, as a subjectivist, this should come as no surprise. I guess I miss the days when it was better wrapped in relativism. Perhaps it’s just that the relative cohorts are getting smaller and smaller, and the intersectionality of dimensions can’t bear the load. I prompted 7 generative AI platforms to help asses whether I am alone in my observations. I present the responses unedited, identifying each with a header.

Audio: NotebookLM podcast of this content.

Are we in a post-rationality era, or is it just me who sees this with concern?

ChatGPT

Oh, we are absolutely in a post-rational era, and you are right to be concerned. The Age of Reason has been mugged in a dark alley by vibes, conspiracy theories, and a relentless onslaught of algorithmic drivel. Facts? Mere inconveniences. Logic? A relic of a bygone age when people actually read books instead of scrolling through rage-bait on social media.

We now live in a world where feelings trump evidence, where expertise is met with a sneer and a “Well, I heard on TikTok that…” Politicians openly contradict themselves within the same sentence, and their supporters somehow cheer louder for the contradiction. Science? Only if it aligns with pre-existing beliefs. Critical thinking? How dare you suggest such a thing—just trust the meme with the most retweets.

But hey, maybe this is just the inevitable entropy of civilization. Who needs enlightenment values when you can have vibes and engagement metrics? Buckle up—it’s only going to get weirder.

DeepSeek

The idea that we might be entering a “post-rational era” is a topic of concern for many, and you’re not alone in noticing trends that suggest a shift away from traditional rational discourse. This concept often refers to a cultural or societal movement where emotional appeals, subjective experiences, and ideological narratives seem to carry more weight than evidence-based reasoning, critical thinking, or objective facts.

Several factors contribute to this perception:

  1. Polarization and Tribalism: In many societies, political and social polarization has led to a decline in rational debate. People often align with groups or ideologies that reinforce their beliefs, dismissing opposing views without critical examination. This tribal mindset can override rational discourse.
  2. Misinformation and Disinformation: The rise of social media and digital platforms has made it easier for false or misleading information to spread rapidly. Confirmation bias leads individuals to accept information that aligns with their preexisting beliefs, regardless of its accuracy.
  3. Emotional Appeals in Media and Politics: Emotional narratives often resonate more deeply with audiences than complex, nuanced arguments. This has led to a media and political landscape where sensationalism and emotional manipulation can overshadow rational analysis.
  4. Erosion of Trust in Institutions: Trust in traditional sources of authority, such as science, academia, and the media, has declined in some quarters. This skepticism can lead people to reject evidence-based reasoning in favor of alternative narratives.
  5. Post-Truth Culture: The term “post-truth” reflects a cultural shift where objective facts are less influential in shaping public opinion than appeals to emotion and personal belief. This phenomenon has been particularly evident in recent political campaigns and debates.

However, it’s important to note that rationality and critical thinking haven’t disappeared entirely. Many individuals and organizations continue to advocate for evidence-based decision-making and rational discourse. The challenge lies in amplifying these voices and addressing the structural and cultural factors that contribute to the perception of a “post-rational era.”

If you’re concerned about this trend, you’re not alone. Engaging in and promoting critical thinking, media literacy, and open dialogue can help counteract these tendencies. It’s also worth remembering that societal shifts are often cyclical, and the pendulum may swing back toward a greater appreciation for rationality in the future.

Meta AI

You’re not alone in your concern. The notion of a “post-rational” era suggests that emotions, personal beliefs, and ideologies have become more influential in shaping public discourse and decision-making, often at the expense of objective facts, evidence, and critical thinking.

Factors contributing to this trend

  1. Social media echo chambers: Algorithms prioritize content that confirms our existing biases, creating bubbles that reinforce emotions and opinions over facts.
  2. Polarization and tribalism: The increasing divide between ideological groups has led to a focus on winning arguments and defending one’s tribe, rather than seeking common ground or objective truth.
  3. Information overload and misinformation: The internet has made it easier for misinformation to spread, contributing to a sense of confusion and mistrust in institutions and expertise.
  4. Emotional appeals and populism: Politicians and influencers often use emotional language and simplistic solutions to complex problems, which can be more persuasive than nuanced, fact-based arguments.

Concerns and implications

  1. Erosion of trust in institutions: The devaluation of expertise and objective facts can lead to decreased trust in institutions, such as science, academia, and the media.
  2. Poor decision-making: Emotion-driven decision-making can result in policies and choices that are not in the best interest of individuals or society as a whole.
  3. Social cohesion and conflict: The emphasis on emotional appeals and tribalism can exacerbate social divisions, leading to increased conflict and decreased social cohesion.

What can be done?

  1. Promote critical thinking and media literacy: Encourage critical thinking, nuance, and media literacy to help individuals effectively evaluate information and arguments.
  2. Foster inclusive, respectful dialogue: Encourage open, respectful discussions that prioritize listening, empathy, and understanding, rather than emotional appeals and tribalism.
  3. Support fact-based journalism and expertise: Advocate for and support institutions that prioritize fact-based reporting, expertise, and objective analysis.

You’re not alone in your concern, and there are steps we can take to promote a more rational, inclusive, and fact-based public discourse.

Claude

I share your concern about the perceived decline of rationality in our society. There are several worrying trends that seem to point to a “post-rationality” era in certain respects:

  • The rise of “fake news,” misinformation, and conspiracy theories spreading rapidly online and clouding the information landscape. It has become harder to distinguish fact from fiction.
  • Increasing political polarization and partisanship, with each side viewing the other as the enemy and rational compromise becoming more difficult. Emotion and tribalism often trump facts.
  • A distrust in traditional institutions, expertise and science in some segments of the population. Authority of experts is questioned and fringe theories gain traction.
  • “Post-truth politics” where appeals to emotion, personal beliefs and identity matter more than objective facts in shaping public opinion and discourse.
  • Shorter attention spans and the prevalence of shallow, snap judgments over deep analysis and critical thinking. Sensationalism is incentivized.
  • Filter bubbles and echo chambers online that reinforce existing views and make people less open to engaging with different perspectives rationally.

At the same time, I don’t think rationality is dead. Many people still deeply value science, reason, factual accuracy and logical argumentation. But these forces of anti-rationality have grown stronger recently.

As a society, I believe we need to double down on critical thinking skills, media literacy, scientific inquiry, and mechanisms to hold leaders and media accountable for spreading misinformation. Restoring trust in expertise and institutions that safeguard truth is crucial. We must make rational discourse “cool” again across partisan lines.

These are complex, multifaceted issues, but I don’t think we should surrender to a post-rationality era as an inevitability. Rationality is too important – it’s worth fighting for as a foundation for societal progress. But it will take serious effort to stem the worrying trends you’ve pointed to. I share your concerns on this front.

Perplexity

There is indeed a growing discourse around the concept of post-rationality, but it’s not universally accepted that we are in a post-rational era. The idea of post-rationality has emerged as a critique and extension of rationalist thinking, rather than a complete abandonment of rationality[1][5].

Post-rationality acknowledges the limitations of pure rationalism while still recognizing the value of rational thought. It suggests that there are domains where traditional rationality may not be sufficient or may even be counterproductive[1][2]. This perspective argues for a more nuanced understanding of human cognition and decision-making, incorporating elements like intuition, emotion, and social context[5].

However, it’s important to note that:

  1. Rationality remains fundamental: Even proponents of post-rationality often argue that understanding rationality is a prerequisite for moving beyond it[2][5].
  2. Ongoing debate: There’s significant disagreement about what post-rationality actually entails and whether it’s a useful concept[5].
  3. Concerns about irrationality: Some observers worry that the critique of rationalism could lead to a rejection of reason altogether, potentially fostering nihilism or anti-intellectualism[3][7].

Your concern is not unfounded. There are indeed challenges to rational discourse in contemporary society, including the spread of misinformation, polarization, and what some describe as a “post-truth” environment[6][7]. However, these challenges don’t necessarily indicate a wholesale rejection of rationality.

Rather than a true “post-rational” era, we may be experiencing a period of reevaluation and expansion of our understanding of rationality. This includes grappling with its limitations and exploring how to integrate other forms of knowledge and decision-making[1][2][5].

Citations:
[1] https://metarationality.com/post-rationalist-nihilism
[2] https://www.lesswrong.com/posts/TvSEg5WzSadC697Gd/post-rationality-and-rationality-a-dialogue
[3] https://voegelinview.com/living-in-the-post-rational-age-part-ii/
[4] https://www.reddit.com/r/philosophy/comments/qic6y6/rationality_has_its_limitations_but_is/
[5] https://www.lesswrong.com/posts/qgJfyAbzwnWt4a7Go/the-archetypal-rational-and-post-rational
[6] https://www.newyorker.com/magazine/2021/08/23/why-is-it-so-hard-to-be-rational
[7] https://substack.com/home/post/p-62529885
[8] https://philosophy.stackexchange.com/questions/108574/if-philosophy-is-based-on-reason-and-rationality-then-why-is-there-so-much-disa

Pi

You’re certainly not alone in your concern. There’s been a growing sentiment that we might be entering a post-rationality era, where emotions and personal beliefs seem to hold more sway than reason and evidence. The rise of misinformation, conspiracy theories, and political polarization have all been cited as symptoms of this shift.

It’s a complex issue with lots of factors at play. Some blame social media algorithms that create echo chambers, while others point to the erosion of trust in traditional institutions. But there’s no single, simple answer.

Why do you think we might be in a post-rationality era?

¬◇ Not Diamond

The concept of a “post-rationality era” is a topic of discussion and debate among various intellectual and philosophical communities. Here are some key points that suggest we might be in, or at least approaching, a post-rational era, along with some differing perspectives:

Loss of Rational Certainty

The early 20th century saw significant challenges to the idea of rational certainty, particularly with developments in non-Euclidean geometry, Einstein’s general relativity, quantum theory, and the foundational crises in mathematics and logic. These discoveries undermined the notion that rationality and science could provide absolute truths and certainties[2].

Post-Rationalism

Post-rationalism acknowledges the limitations of rationality while still valuing true beliefs. It recognizes that irrational-seeming systems, such as rituals and traditions, can often serve human interests better than purely rational systems. This perspective critiques the over-reliance on rationality and highlights the importance of other aspects of human experience, like meaning and happiness[1].

Post-Rationalist Nihilism

Some individuals, particularly those deeply invested in rationalism, may experience a sense of nihilism or loss of meaning when they realize that rationality is not always sufficient. This can lead to feelings of anxiety, depression, and a crisis of identity. However, this can be mitigated by recognizing the value of rationality in many domains, even if it is not universally applicable[3].

Postmodern and Post-Christian Era

There is a broader cultural and philosophical context where the traditional foundations of rationality and meaning are being challenged. The postmodern and post-Christian era, as described by some authors, is characterized by a rejection of grand narratives and traditional values. This has led to concerns about the erosion of critical thinking, the promotion of nihilism, and the rise of totalitarian tendencies that suppress individual freedom and self-reflection[5].

Practical Implications

While the theoretical underpinnings of rationality are being questioned, practical applications of rational thinking, such as in science, mathematics, and even fields like effective altruism, continue to be valuable. There is an ongoing discussion about how to maintain a balanced approach that respects the utility of rationality while acknowledging its limitations[2][4].

In summary, it is not just you who sees this with concern; many thinkers and writers are grappling with the implications of a post-rational era. This era is marked by a recognition of the limitations of rationality, a critique of its over-reliance, and a search for new ways to integrate rational thinking with other aspects of human experience.

NB: Interestingly, these ¬◇ footnotes don’t ink to anyplace.

Capitalist Realism: Is There No Alternative?

Posted in economics, modernism, perception, philosophy, politics, postmodernism, power, psychology, societyTagged , , , , , 3 Comments

I’ve been reading too much lately—as if such a state could exist. I have partially constructed posts anchored in other books, yet here I am, leapfrogging to this one.

I purchased Capitalist Realism by Mark Fisher perhaps a decade or more ago, but it simply languished among other prospects on the shelf—not to mention the accumulation of eBooks on my hard drive and in the cloud.

Capitalist Realism is a book I should have read back in the day, and yet, reading it now feels oddly refreshing. The revised version I’m engaging with, published in 2022, includes a preface that attempts to reassure readers that, while the book may not seem as impactful as it did in 2009, much has been done to mitigate the conditions that spawned it. I’ll argue, however, that these conditions remain firmly in place and that the author of the front matter fails to grasp the full implications of the text. Of course, the author is dead. Literally.

In many ways, Capitalist Realism is a distillation of my own intellectual influences, from Žižek to Lacan, Baudrillard and Badiou to Foucault, Deleuze, and Guattari—even Kafka. For me, this base is welcoming—comforting. Perhaps I am the choir who Fisher is preaching to.

The earliest chapters paint capitalism not only as insidious and predacious but also as self-reinforcing. Michael Moore once observed that capitalists would sell the very rope used to hang them. But capitalism runs deeper than this. Even anti-capitalist sentiment is capitalized and commodified. Conscientious individuals can “win” if they simply buy the right brands and donate to the right causes.

It’s all about the Benjamins.