I plan to spend the Fall studying Machiavelli's Discourses on Livy, and for that I will use Claude liberally.
The goal: to see how much it can accelerate the process of close reading.
Call it "Artificial Thoughts on Machiavelli."
🧵
I'm going to use it in a few ways.
1) Collect sources
Machiavelli draws on a number of different texts as he proceeds.
As I go chapter-by-chapter, I will have Claude comb the web for sources people have identified, and compile them into a single document for my review
2) Analyze discrepancies
Machiavelli infamously departs from the sources he draws on, often with intended meaning.
So, I will have Claude add to the compilation of sources a preliminary list of discrepancies, again for my review.
3) Transcribe my dictated thoughts
After a review of the text and Claude's material, and anything else I am reading, I will dictate my thoughts on the chapter for Claude, or another A.I., to transcribe.
I will edit for accuracy, then give it Claude for review.
4) Refinement of the Strauss-bot
I will ask Claude for feedback, and correct Claude/my work as needed. I will ask it to apply these results going forward.
That last step will be the real test. Can it learn how to read, to really read? Or will it fall into typical ruts of thinking?
Can it actually notice things, can it develop an eye, or at least more of an eye than we Humanities professors give it credit for?
I want to take this new tool seriously—it has already been very helpful with mundane tasks.
I want to give it the benefit of the doubt, so I am going to read a very difficult text with it, and see what it can do.
It certainly helps with the grunt work of collecting primary sources.
It has helped, too, with finding passages for me in primary sources, when my memory needed jogging.
It clearly speeds things up. Not without a cost, I'm aware, but it's not a total loss—it's a trade-off.
I'm already aware of the benefits of the old school way. But how can one assess trade-off, without assessing the benefits of the new school way?
I'll report back when I have some conclusions I'm confident in.
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Some thoughts on Strauss's "The Socratic Question," a lecture delivered at Claremont College, 2/15/68.
A massive question with Strauss is whether he succeeded in overcoming historicism, and if not, how aware he was of it.
This lecture is essential reading on this question.
🧵
Strauss's most extensive, published critique of historicism is in chapter one of Natural Right and History.
The chapter is deeply dialectical, and ends in aporia and with an exhortation to a non-historicist understanding both of historicism and of non-historicist philosophy.
Presumably, Strauss saw the rest of the book as providing such an understanding. Yet it is obviously incomplete, not least on the question of Machiavelli, the study of whom is essential for confronting the modern roots of historicism directly.
Lately, I've been thinking a lot about this section of Nietzsche's "Thus Spoke Zarathustra."
It's a fantastic critique of the corrosive effect of the state, in its opposition to society, religion, culture etc.
It reads prophetically.
The most revealing moment, I think, is when he refers to the state as a monster, a cold monster. It seems clear that Nietzsche has Hobbes' Leviathan in mind.
Zarathustra then refers to the members or devotees of the state as the superfluous, whom he criticizes for vulgarizing great works, their newspapers, and their concern with wealth—Hobbes again.
Some confusion in a conversation yesterday about whether human nature is malleable for Machiavelli.
On the one hand, the desires seem constant—fear and greed. Yet the higher longings are deemed imaginary and thus admit of great malleability than before.
So, malleable or not?
It's helpful, I think, to notice that often nature is used in a two-fold sense in modern thinkers.
First, it refers to the pure simples that cannot be changed.
Second, it refers to the complex arrangements of those simples.
This two-fold sense is very clear in Bacon, New Organon II.1.
Human power can superinduce on material bodies *new* natures. Malleable.
Yet it is constrained by the form that determines that nature, also referred to as "causative nature." Unmalleable.
Here's a tip: nothing of Strauss's core thought "depends on the rhetoric of natural right." That's obvious from the first chapter of NRH, where he delineates how the possibility of Socratic philosophy depends on fewer premises than the assertion of natural right.
He had the decency to delete his initial tweet, where he asserted that Strauss's course on Hegel said nothing true. Such hyperbole nevertheless betrays the vitriol that motivates him.