Monthly Archive for June, 2010

Profile: Wilhelm Dilthey

Published on June 20, 2010 in Uncategorized. 0 Comments

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From Marc A. Hight, tpm the philosophers’ magazine

Despite being hailed by the famed Spanish philosopher Ortega y Gasset as “the most important thinker of the second half of the nineteenth century,” Wilhelm Dilthey (1833-1911) remains an obscure figure to the Anglo-American world. This while notables like Heidegger and Husserl openly recognise their debt to the breadth and depth of Dilthey’s thought.

Dilthey is best known for his defence of the distinction between the human sciences (Geisteswissenschaften) and the natural sciences; a distinction his positivist-minded contemporaries were intent on denying. Yet this defence is best understood as a part of his lifelong goal to provide a secure foundation for the human sciences. These include disciplines like history, psychology, economics and sociology. Dilthey asked what history and psychology and the other human sciences require in order to be done at all. That is, what is required to understand humanity? The individual human sciences are portrayed by Dilthey as inter-related and to some degree inseparable parts of a distinctive way of knowing.

Both a professional philosopher and a practising historian (he acquired some fame for his intellectual biography of Schleiermacher), Dilthey believed that historical reflection was essential to understanding humanity. He also believed that philosophy only has value when serving a practical end. Humans are constantly wrestling with pain, irrational upsets, and questions about meaning in the world. We all have what Dilthey calls a “metaphysical impulse” to find a coherent picture of reality (a Weltanschauung or world view) which addresses these concerns. Religion is one response to this impulse. When the response is governed by critical reflection, we call it “philosophy”. Philosophy thus serves an important role: to produce rules for action and empower those who use it by increasing self-awareness. Various religions and philosophies generate world views which seek to account for the world as we experience it.

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How Blind to Change are You?

Published on June 18, 2010 in News and Newsletter. 0 Comments

From Victoria Gill, BBC

This failure to notice what should be very apparent is something we unconsciously experience every day as our brains filter the barrage of visual information which we are flooded with. And apparently it has a name; it is called change blindness.

Scientists at Queen Mary, University of London, have invented a unique spot-the-difference-style computer game in order to study it.

Milan Verma, a scientist at Queen Mary, explains: “It’s the phenomenon where seemingly striking or obvious changes are not noticed.” He and his colleagues are asking volunteers to play the game – which involves looking at a screen as it flashes between two images of the same scene.

“It flicks between a pre-change version and a post-change version of the scene,” Dr Verma explains. “The volunteers simply have to press the button and tell us exactly when they spot the change.”

Trying out the game at Dr Verma’s office, my initial reaction was self-satisfaction; I spotted the difference in the first scene – a picture of a butterfly with orange stripes on its wings – almost immediately.

In the pre-change scene the colourful insect had two stripes – one on each wing, and on the post-change, there was just one. Easy. Next?

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Guy Deutscher: Language Alters How we Think

Published on June 16, 2010 in News and Newsletter. 0 Comments

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From Robert McCrum, Guardian

Guy Deutscher is that rare beast, an academic who talks good sense about linguistics, his chosen field. In his new book, Through the Language Glass (Heinemann), he fearlessly contradicts the fashionable consensus, espoused by the likes of Steven Pinker, that language is wholly a product of nature, that it does not take colour and value from culture and society. Deutscher argues, in a playful and provocative way, that our mother tongue does indeed affect how we think and, just as important, how we perceive the world.

An honorary research fellow at the University of Manchester, the 40-year-old linguist draws on a range of sources in the book to show language reflecting the society in which it is spoken. In the process, he explains why Russian water (a “she”) becomes a “he” once you have dipped a teabag into her, and why, in German, a young lady has no sex, though a turnip has.

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High-Profile Suicides of Public Intellectuals have Contributed to the Stereotype of “Tormented Genius.” But are Smarter People Really More Likely to Take Their Own Lives?

Published on June 14, 2010 in News and Newsletter. 0 Comments

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From Dave Munger, Seed

Conventional wisdom says that gifted artists like Vincent van Gogh and Sylvia Plath had something in their constitution that made them much more susceptible to depression, and thus, to suicide. One of the smartest people I ever knew, a former high school classmate who was also a world-class rower, took his own life as pressures for perfection at his Ivy-League university became too much for him. Such stories, painful and tragic, lend credence to the belief that smart people are more likely to commit suicide. But do we remember these stories because they are commonplace, or are they notable only because they are also actually rare?

Because of the relative rarity of suicide, researching its causes is problematic. Most studies therefore investigate attempted suicide, which is much more common. Since attempted suicides are very strongly correlated with actual suicides, they can serve as a reasonable proxy measurement.

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