If correct moral reasoning doesn’t follow a bell curve pattern, but is instead what @nntaleb would call a black swan, the chances are even higher that the average person gets it wrong. A saint or a sage would be 1000x more moral than the median moral reasoner.
Jewish law exempts the shoteh, the crazy person, from many divine commandments. Empirically, the shoteh is a rare case. Theoretically, he’s a vanishing point against which jurists can define what it means to have knowledge and intent.
Yet from a progressive standpoint, most of us, most of the time, fall into the shoteh category.
The best response to the problem of moral-cognitive luck is a portfolio response; buy the equivalent of a moral index fund.
Yet this seems like a cop-out. Someone, somewhere must judge.
How can we throw ourselves wholeheartedly into moral judgment knowing we are likely to lose to a computer generated index of moral judgments?
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Time for a @threadapalooza about Spinoza, a giant thinker and iconoclast ahead of his time whose criticisms of religion and traditional theology in 17th century Amsterdam earned him censorship and excommunication. A would-be-rabbi, he made a living as a lens grinder.
Spinoza, whose family had fled the Spanish Inquisition, held many contrarian views, but he was not a contrarian because he wanted to annoy.
He believed that a serene, good life was one ruled by reason rather than passion, superstition or chance experience. 2
His magnum opus is called "Ethics" which is significant, because he makes many claims in the book that are not about ethics but about metaphysics and the nature of the world. Why call the book ethics? 3
"Plato didn’t have a typewriter. Aristotle didn’t have an iPad. Plotinus didn’t have a smartphone. Descartes didn’t use a note taking app. Heidegger wasn’t on academia.edu Hannah Arendt wasn’t on Twitter."
I wonder if a culture that treats thinkers as “knowledge workers” and optimizes for “productivity tools” rather than “discernment tools” ends up leading to an intellectual culture that is superficial and fleeting.
I don’t blame the abysmal academic job market even though Hegel, Schelling, Strauss, and Arendt were professors. Marx managed to write Das Kapital without tenure. Kant made a living as a tutor. Thales traded options.
"Revelation is an other-worldly event that should motivate our love for the world. Torah teaches us that our love should both include and transcend our need for the familiar."
“The essence of home only reaches its luminosity abroad.”
(Martin Heidegger, “The Language of Johann Peter Hebel”)
“People are social and political creatures who belong to groups, but they cannot be reduced to them. Read charitably, the Torah’s foregrounding of 12 tribes suggests that Israel must contain multitudes if it is to avoid the pitfalls of Babel”
Every time there’s a crisis in the news, a great number of clergy, professors, and other “thought leaders” feel “called” to speak up.
This essay argues fewer should.
1. Unless you have been speaking out about an issue regularly, why does it take a crisis to activate your concern? Why now?
2. Unless you are wading into a debate about policy, what does it add to the conversation for you to use (an unearned or dubious authority) to simply say something generic that people can read in the newspaper or watch on the news for themselves?