Excellent thread that lines up with some observations I’ve made on here recently. What’s interesting is that it’s possible to find an academic niche where all you really do is express these legitimation/delegitimation narratives, to varying degrees of explicitness.
This is basically what's responsible for the proliferation of terms like 'post-structuralism' in the humanities, which is a very loose and thematically suspect label not avowed by any of the figures it is supposed to group.
However, there's a niche to be filled articulating the narrative that compresses the messy history into a set of methodological ideals that might organise a research project in some humanities (or adjacent) discipline.
There are whole courses run in UK universities dedicated to making grad students familiar enough with the dominant narratives that they can converse with one another. This is related to my complaints about the pervasive ambiguities of terms like 'epistemology' and 'ontology'.
But here's the thing: I'm not anti-narrative. I'm quite pro-narrativisation of intellectual developments as a tool for compressing information and orienting students in the discursive landscape they find themselves in. Big fan of Brandom here.
As @rechelon says, it's not about rejecting narratives, as they're playing a crucial functional role in articulating the dialectical interactions between those who take opposing positions in any complex debate. The important thing is to do it explicitly.
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Why must my attempt to understand and enhance the constitutive conditions of my own freedom be interpreted as *complicity* with those who attempt to understand, manipulate, and thereby diminish the freedom of others? Why can't it be solidarity? Seriously?
I have this same argument over and over and over again. My commitment to understand and enhance freedom (Prometheanism) is thrown back in my face, like I'm a collaborator preparing the populace for the computational panoptican being assembled around them.
I apologise for taking the quote out of context, but no matter where it begins, the argument always seems to arrive at some variant of Lorde's claim that "the master's tools will never dismantle the master's house."
Here's a further attempt at the tricky task of defining computation spurred on by @peligrietzer. Let's begin with the relation between computation and information processing. All computation is information processing, but not all information processing is computation.
The problem is that everything described as 'effective computation' where what this means is indexed to the equivalence class of computable functions picked out by recursive functions, lambda calculus, and Turing machines, is too narrow to capture everything computational.
This is Abramsky's point (arxiv.org/abs/1604.02603). Even something as seemingly mundane as an operating system is not really computing a function from finite input to finite output. It's a well-behaved non-terminating process.
Okay, I promised a quick introduction to the history of the terms 'metaphysics' and 'ontology', so I'll try to provide it in as concise a way as possible. However, this will involve going all the way back to the Presocratics, so you've been warned in advance.
Let's start with Being, which means actually starting before Being, oddly enough. Beginning with Thales, the Ionian physiologoi searched for an arche, or fundamental principle that would let them understand the dynamics of nature. What is conserved across change: water, air, etc.
There are a bunch of abstract distinctions that emerge at this point, and get related in a variety of ways: persistence/change, unity/multiplicity, reality/appearance, etc. These are interesting in the Ionians, but it's Heraclitus and Parmenides that really synthesise them.
To synthesis some of what I've been saying about critique with @Aelkus's comments about expertise, and some of my earlier griping about Anglophone Continental philosophy, the problem is that 'critique' can be a way of perpetually suspending a debate one doesn't want to have.
This is an important point for the epistemology of ignorance, wherein we recognise that ignorance is not the absence of knowledge, but a positive inability/unwillingness to learn things one does not wish to learn, sustained by unconscious biases and conscious techniques alike.
Far too much 'critique' consists in using techniques that generate discursive equipollence (an equity between P and not P) for the purpose of forwarding the argument by other means, with no intention of forwarding anything. Equipollence is no longer a means, but an end in itself.
Since I've just done a deep dive into CS on my timeline, it might help if I frame a question that I think you need to appreciate all the relevant distinctions I just made to properly understand: what type of computational process is a mind?
There are many complaints made about classical computational theory of mind, but few of them come from the side of computer science. However, in my view, the biggest problem with first and second generation computationalists is a too narrow view of what computation is.
Consider this old chestnut: "Godel shows us that the mind cannot be a computer, because we can intuit mathematical truths that cannot be deduced from a given set of axioms!"
@meier_kreis@eripsa@texturaaberta I can’t say I’ve read both of these through, but they’re good reference texts with exercises and such if that’s your thing. The first has an intro to set theory and meta logic toward the end, the second builds up from recursive function and Turing machines to Godel’s proofs.
@meier_kreis@eripsa@texturaaberta To be quite honest, most of my maths knowledge comes from spending too much time on nLab, which means I’ve got a much better grip on high level relations between fields and concepts than on practical techniques for proving things. Still, this can be philosophically useful.
@meier_kreis@eripsa@texturaaberta Beyond this, ArXiv is a veritable treasure trove of papers on maths and computer science. In fact, there are a lot of great papers (and even courses) that can be found free online with a quick google. The academic norms about such things are so much better.