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      "body": "Congratulations @dmt117! You received a personal award!\n\n<table><tr><td>https://steemitimages.com/70x70/http://steemitboard.com/@dmt117/birthday2.png</td><td>Happy Birthday! - You are on the Steem blockchain for 2 years!</td></tr></table>\n\n<sub>_You can view [your badges on your Steem Board](https://steemitboard.com/@dmt117) and compare to others on the [Steem Ranking](https://steemitboard.com/ranking/index.php?name=dmt117)_</sub>\n\n\n###### [Vote for @Steemitboard as a witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1) to get one more award and increased upvotes!",
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      "body": "<html>\n<p>The convention is to write a post introducing yourself. I've been struggling with an approach to doing that. I could write about my life - where I've been, what I've done, but that's a long way around to ultimately communicating very little of substance. For what I've been and done is largely conditioned by how I've been educated, and the most important parts of that education consists of what I've read on my own, and not what I've learned in school. So herewith is simply a list of the most significant books I've read. There are many others that mean much to me, but in the interests of brevity I will only list the top:</p>\n<p><em>A Guide for the Perplexed</em> by E.F. Schumacher. I found this on the discard table at the college bookstore when I was a freshman and bought it for 10 cents. It really was a life changing read. Schumacher's opening chapter described my situation perfectly, and I realized for the first time I wasn't alone:</p>\n<blockquote>It then occurred to me that this was not the first time I had been given a map which failed to show many things I could see right in front of my eyes. All through school and university I had been given maps of life and knowledge on which there was hardly a trace of many of the things that I most cared about and that seemed to me to be of the greatest possible importance to the conduct of my life. I remembered that for many years my perplexity had been complete; and no interpreter had come along to help me. It remained complete until I ceased to suspect the sanity of my perceptions and began, instead, to suspect the soundness of the maps.</blockquote>\n<p><em>Concluding Unscientific Postscript</em> by Soren Kierkegaard. Schumacher gave me the courage to think for myself, but I really didn't know <em>how</em> to think for myself until I read Kierkegaard.</p>\n<p><em>Philosophical Fragments</em> by Soren Kierkegaard. Finally I began to understand what Christianity was really about.</p>\n<p><em>The Closing of the American Mind</em> by Allan Bloom. Penetrating analysis of contemporary culture.</p>\n<p><em>Collected Dialogues of Plato</em> by Plato. Regular reading of Plato is the best way to keep a sharp mind.</p>\n<p><em>Orthodoxy</em> by G.K. Chesterton. Reading this book made me permanently hooked on Chesterton. His analysis of the significance of fairy tales helped give me the determination to consistently read the tales to my children when they were small. This book also formed the foundation for my visceral revulsion to the Harry Potter books, but that's a larger story.</p>\n<p><em>Critique of Pure Reason</em> by Immanuel Kant. If you want to understand the modern world, Kant is a necessity. We are all Kantians by cultural osmosis.</p>\n<p><em>Casting the Runes and Other Ghost Stories</em> by M.R. James. I'm not a big fiction reader. &nbsp;I've read some Agatha Christie and, when I want light reading, some contemporary mystery novels by the likes of Michael Connelly. But I love the classic ghost stories, and M.R. James is unsurpassed.&nbsp;</p>\n<p><em>The American Heritage Picture History</em> of the Civil War. I became a Civil War buff after visiting Gettysburg at age 8. This book has been on my bedside table ever since.</p>\n<p><em>The City of Man</em> by Pierre Manent. Penetrating insight into the philosophical condition of modern man.</p>\n<p><em>The New Testament</em>. I am convinced of its truth because the story has such a depth of revolutionary meaning that I don't think anyone could have made it up.</p>\n</html>",
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      "body": "Hi! I am a robot. I just upvoted you! I found similar content that readers might be interested in:\nhttp://lifesprivatebook.blogspot.com/2011/08/aristotles-rational-animal.html",
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      "body": "<html>\n<p>Aristotle famously describes man as a <em>rational animal</em>. We may not appreciate the depths of Aristotle's view if we interpret him within the modern evolutionary categories that are our default intellectual equipment. We probably imagine, sometime in the past, an animal like any other animal that, through evolutionary circumstance, happened to develop a particularly clever brain. Our picture is that of a layer of rationality imposed on an irrational animal nature underneath. This isn't Aristotle's view.</p>\n<p>Consider the start of Book II of the <em>Nicomachean Ethics</em>. Here Aristotle discusses the relationship of the virtues to nature. The virtues cannot be contrary to nature, or it would be impossible to achieve them. Nor do they come to us by nature, for then no effort would be required to obtain them. \"So virtues arise in us neither by nature nor contrary to nature, but nature gives us the capacity to acquire them, and completion comes through habituation.\" (From the Cambridge Texts in the History of Philosophy version of the <em>Nichomachean Ethics</em>).</p>\n<p>Not all acts conduce to virtuous development, however. Which ones do? That is a question for reason to determine. Given that habituation to virtues perfects human nature, we are left with the following conclusion concerning man: <em>His nature is constituted such that its development and completion is possible only through a course of action prescribed by reason.</em> This is a remarkable statement, for it means that what we think of as the \"irrational\", animal part of man's nature is ordered to reason; rationality, for Aristotle, is not limited to the roof of man's nature but penetrates all the way to the basement. Reason is to man's nature something like the way the sun is to a tree's nature; the tree's leaves may be the immediate interface to the sun's energy, but the entire nature of the tree is ordered to the capture and exploitation of solar energy. Similarly, \"the brain\" may be the immediate organ of reason, but man's entire nature is ordered to the development of, and subjection to, reason.</p>\n<p>The analogy is far from perfect. For one thing, the sun is external to the plant's nature, but reason is internal to ours, and indeed constitutive of it. This is why we are free in a way that plants and animals are not. The plant's nature is immediately ordered to an external being; our nature is only indirectly ordered to it, as the truth of our end discovered by reason. Our nature is immediately ordered to reason; rather than blindly following the sun, we follow the truth as we come to know it, the truth about ourselves, the universe, and God. This is what it means to be a <em>rational animal.</em></p>\n</html>",
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      "body": "<html>\n<p><img src=\"https://upload.wikimedia.org/wikipedia/commons/0/05/Adams_Boulder_Dam_1942.jpg\" width=\"1425\" height=\"1142\"/></p>\n<p>Tooling around youtube I came along <a href=\"https://www.youtube.com/watch?v=t5ebjk319Wg\">this video</a> of an exercise Sam Harris offered as a practical refutation of free will.</p>\n<p>The exercise Harris advocates is essentially this: He asks you to think of a city, any city, in the world, without any constraints. Once you have done so, Harris claims that this choice, if anything, would be an example of the exercise of free will. He then proceeds to debunk the choice as free by arguing that it wasn't really free. I won't rehearse all the reasons he provides (the video is only about 6 minutes), but his arguments all boil down to showing that the choice must have had a cause, even if we are unaware of the cause. For instance, you may have chosen Paris as your city because it happened to bubble up out of your subconscious, and that bubbling was a function of the fact that you once travelled to Paris and have fond memories. The point is that we mistakenly think the choice was \"free\" because we think we chose it arbitrarily, when in actuality the cause was driven by psychological factors of which we were simply unaware.<br>\n</p>\n<p>Harris's exercise involves a typical misunderstanding of what is meant by \"free will\", or rather, what the classical philosophers meant by calling man free. They did not mean that human will is an <em>uncaused caused</em>, which is what Harris seems to think it must mean. That would simply be to mistake man for God, Who is the only possible uncaused cause.</p>\n<p>Man's will is classically understood to be free not because it is uncaused, but because it can have<em>&nbsp;rational</em> causes rather than <em>irrational</em> ones. Specifically, man can rationally judge means and the relationship of means to ends, and choose a course of action based on that judgement. (This is what Plato meant by saying \"the truth shall make you free.\") It is in the exercise of rationally considered action that man's freedom is manifest, not in the allegedly arbitrary choice of a meaningless selection as in Harris's exercise. A classical philosopher would not dispute that the choice made by a person in Harris's exercise is not free - in that sense, Harris is not showing anything new. But they would point out that they never thought such a choice was free in a significant sense in any case.<br>\n</p>\n<p>To flesh these points out, consider the difference between a beaver building a dam and a man building a dam.<a href=\"http://mentalfloss.com/article/67662/sound-running-water-puts-beavers-mood-build\"> </a><a href=\"http://mentalfloss.com/article/67662/sound-running-water-puts-beavers-mood-build\">The beaver builds a dam by instinct</a>. When it hears the sound of running water, it attempts to stop the sound by piling sticks and mud on it - even in cases where it makes no sense to do so. (For example, playing the sound of running water beneath a concrete floor will cause beavers to pile mud and sticks over the sound on the dry concrete). The beaver builds the dam the same way every time, by piling up sticks and mud, and will keep building them the same way.&nbsp;</p>\n<p>The beaver is not free in its dam building. It's not free when it builds the dam (the end), because it simply starts building a dam at the sound of running water, nor is it free in how it builds (the means), for it does it the same way every time by piling up mud and sticks.</p>\n<p>Now consider man building a dam, for example Hoover Dam. Man did not build this dam because he happened to hear the sound of running water once and automatically started piling sticks on it. The dam was built after a long, rational consideration of ends that might be achieved with the dam - hydroelectricity and the recreational possibilities of Lake Mead among others. Once the end was selected, the means were then considered. The dam could be build out of a variety of materials and in a variety of places. Concrete for the material was selected and a particular spot on the Colorado river was chosen - and not because an engineer picked the location \"freely\" by just letting a location pop into his head, but as the result of a detailed investigation of hydrology and the anticipated consequences of various locations.</p>\n<p>Eventually the construction began and the Hoover Dam was built and it stands as a monument to the freedom of man, which means the <em>freedom to know the truth</em> and <em>to act</em> according to it. It doesn't mean to act in some purely arbitrary manner. That is the degenerate freedom that has unfortunately become the vision of freedom of that has captured the imagination of modern man.</p>\n<p>Know the truth and it shall make you free.</p>\n</html>",
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      "body": "From the introduction to \"The Defendant\" in the collection of essays *In Defense of Sanity*:\n\n>This is the great fall, the fall by which the fish forgets the sea, the ox forgets the meadow, the clerk forgets the city, every man forgets his environment and, in the fullest and most literal sense, forgets himself. This is the real fall of Adam, and it is a spiritual fall.\n\nThe rest of the animal kingdom has an advantage on us: They are what they are and can be nothing else. A bear cannot fail to be bearlike, or a worm wormlike. But man can fail to be human. Chesterton's wonderful description of Original Sin, imagining what it might be like should an animal suffer it, illuminates what it means for us. Imagine a fish that forgets the sea; meaning, I think, a fish who forgets how to live in the sea as a fish. Such a fish is never home, for the only home it could possibly know, the sea, is foreign to it. It must live its entire existence as a stranger in its own home.\n\nEven better is the ox who forgets the meadow. Unlike the fish, for whom the entire sea is all home to it, or should be, the meadow is peculiarly the home for an ox. An ox in the city or on a mountain is not home. But the ox who forgets the meadow is still not home in the city or on the mountain; like the unfallen ox that finds itself in the city, it would search for home. But while the unfallen ox would recognize the meadow as home should it find it, the fallen ox may find the meadow but would, tragically, not recognize it as home... it would wander right through home and continue to pine for the home it already found.\n\nThe great fall for man means that he has lost the knowledge of how to live as man in the world; he feels that he is not at home, or that he should be home but somehow isn't. So what does he do? What can he do? A man at home lives naturally; he doesn't have to figure out how to live. Since we are not at home - or at least we have forgotten how to live at home - we must construct ways of living. And these ways are at some level false simply because they are constructed - they can never replace the natural way of living of unfallen man.\n\nRousseau noticed this artificiality but rejected Original Sin; for him, the social constructions of man are the fall rather than a consequence of the fall. This has the convenient consequence that the fall lies outside us rather than in us, and in dealing with it we don't have to change.\n\nBut the truth is that there is no state of nature that is our true home, and in which we would be at peace could we find it. We are already in our true home. We just don't know how to live here.",
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