Friday, May 19, 2017

Walking promotes divergent thinking

How Does the Brain-Body Connection Affect Creativity?
Humans have a complicated relationship with walking. This wasn’t always so. British paleoanthropologist Mary Leakey identified marks of bipedalism dating back 3.7 million years in Tanzania—it’s an old endeavor indeed. The story of our uprightness was, for most of history, one of survival and thriving. Today the tale of our peculiar relationship to gravity is being written much differently.

Bipedalism conferred onto us two distinct advantages. First, it helped us gaze longer into the landscape than quadrupeds, who must rely on mountaintops and trees to acquire such spatial information. This helped us quickly identify prey and predator, both of our species and others. Our reaction time increased.

Secondly, and more importantly for this story, the ability to walk turned us into efficient communicators. As a social animal the extra distance offered by bipedalism let us signal across large expanses. Creative means of communication developed. Walking and creativity developed together.

Was walking considered a creative endeavor, however? Utilitarian, definitely. Every facet of our existence relied on an ability to travel long distances (as well as, in the early days of agriculture, walk around tending to crops). Today nomadism is romanticized, but for millions of years it was necessary for survival.

The more sedentary the world has become, the more the primitive act of walking is romanticized. Gardens erected by 17th-century British aristocracy were our introduction to what would become public parks—specific locations of recreation and retreat to spend hours meandering through. To celebrate, poets and thinkers poured accolades on our simplest and most profound example of biomechanics... (continues)

Wednesday, May 10, 2017

Conservatives are right about one thing

Revisiting Richard Hofstadter's classic Anti-Intellectualism in American Life, as timely and relevant now as in '64. "Let us admit the case of the conservative," John Dewey once wrote. "If we once start thinking no one can guarantee what will be the outcome..." Sapere Aude!

Lea's Lookout

Nice Tennessean story about Laura Lea Knox, 90-year-old daughter of Luke Lea, the benefactor of the land and "lookout" that's become my ritual Sunday morning hike destination.

...both the Warner Parks and Knox came to be in the same year, 1927. And both just celebrated their 90th birthdays. The parks are part of her family roots, a legacy of her of grandfather, Percy Warner, and her great-uncle Edwin Warner. But many people wrongly assume that they were men who gave the land for the acres of green space preserved by our city today. That man was actually her daddy, Col. Luke Lea. He was a lawyer, a soldier, a senator, a newspaper publisher and a man who went to jail and lost every penny of his fortune — but not before he gave 868 acres to the city, protecting the trees and trails from development while the city has boomed around it...

Laura Lea Knox enjoys hiking along the Harpeth Woods 

Tuesday, May 2, 2017


Robert Macfarlane (@RobGMacfarlane)
Word(s) of the day: "shinrin yoku" - 'forest-bathing'; the calming, restorative power of simply being in a forest or among trees (Japanese).

Robert Macfarlane (@RobGMacfarlane)
Word of the day: “nuddle” - to walk in a dreamy or preoccupied manner (English, regional). Cf “soodle”, to stroll thoughtfully.
Robert Macfarlane (@RobGMacfarlane)
Word of the day: "shadowtackle" - the shifting webwork of shadows cast on a woodland floor by sun, branch & leaf (Gerard Manley Hopkins).
Robert Macfarlane (@RobGMacfarlane)
Word of the day: "flâneur", "flâneuse" - a wanderer of the city, sauntering observer of urban others, a "passionate spectator" (Baudelaire).

  17 hours ago
Word of the day: "cynefin" - one's place of true belonging, the habitat with which one feels most attuned (Welsh). Distinct from "hiraeth".

Tuesday, April 4, 2017


Hope is the subject of another terrific book by Rebecca Solnit, Hope in the Dark... and of today's eponymous poem by Lisel Mueller. "It is the singular gift/we cannot destroy in ourselves, the argument that refutes death, the genius that invents the future, all we know of God."

Solnit: “Perfection is a stick with which to beat the possible.” And, "To hope is to give yourself to the future - and that commitment to the future is what makes the present inhabitable.” And, “Hope just means another world might be possible, not promise, not guaranteed. Hope calls for action; action is impossible without hope.”

And, someone concluded his book on William James with:
Hope-the need for it, the possibility of it, the sense of it as the only reputable alternative to inadmissible despair-is the center of his vision as I see it. The prime requisite of hope is confidence that what we do matters and may make all the difference further along the chain of life. Meanwhile, conscience and hope command our respect for the immediately contiguous links who are our contemporaries, and sometimes command as well our intervention to secure their hold (which is also ours) on the communal life of our species. A chain really is no stronger than its weakest link, and James shared the Emersonian sense of life (expressed in the epigraph to "Nature") as a "subtle chain of countless rings." We are all vulnerable, fragile creatures, our luminous time here is brief, and we owe one another support and sympathy. "The truest vision of life I know," wrote Wallace Stegner, "is that bird in the Venerable Bede that flutters from the dark into a lighted hall, and after a while flutters out again into the dark." But the hall's retention of light after our departure, for the use and enjoyment of later migratory transients whose way we have marked, can be our purpose and their deliverance. Meanwhile our human vulnerabilities will always exceed our personal "fortifications," says Anne Lamott, "so the only choice is whether you are most going to resemble Richard Nixon with his neck jammed down into his shoulders, trying to figure out who to blame, or the sea anemone, tentative and brave, trying to connect. . . ." James is with the anemones, and the larks. "What I like best about William James after all," Henry James scholar Sheldon Novick once told an online community of Jamesians, "is the relentless effort to express experience in ordinary language, as rigorous and coherent in its way as Emily Dickinson's poetry," and, in its way, as cheerfully restorative of life: "Hope" is that thing with feathers/That perches in the soul/And sings the tunes without the words/And never stops at all." 

Monday, March 27, 2017

Tuesday, March 7, 2017

Spring Lyceum: Social Hope in the Time of Drumpf

Friday, April 21 at 5 PM, COE (College of Education Bldg) 164. The MTSU Department of Philosophy is pleased to host Ronald Aronson (Distinguished Professor Emeritus of the History of Ideas, Wayne State University) for a Spring Semester lecture and discussion.

In his MTSU lecture, he will examine the current social/political moment, viewing the election of Donald Drumpf against the background of a generation of shrinking hope—deindustrialization, rising inequality, attacks on public education, and shredding of the social safety net. For Aronson, Drumpf’s tumultuous first months as president have set the stage for a stunning insurgency of resistance. Drawing on generations of political struggle as well as philosophy, especially the work of Jean-Paul Sartre, Aronson will argue for a unique conception of social hope. Hope, for Aronson, is not a religious attitude but a secular one, and it is far more than a mood or feeling. The very basis of social will and political action, it entails acting collectively to make the world more equal, more democratic, more peaceful, and more just. Even at a time when false hopes are rife, Aronson argues social hope still persists. Always underlying our experience—even if we completely ignore it—is the fact of our social belonging, which can be reactivated into a powerful collective force, an active WE which can still create a better future for everyone.

Ronald Aronson grew up in Detroit and earned a Ph.D. in the History of Ideas at Brandeis University where he studied with William Barrett, Page Smith, and Herbert Marcuse. A long time professor at Wayne State, he has also been a guest lecturer at several South African universities.

The story of his first experience in South Africa, at the height of the struggle to end apartheid, is told in STAY OUT OF POLITICS: A PHILOSOPHER VIEWS SOUTH AFRICA. In recognition of his scholarly career and political contributions to South Africa, the University of Natal, Durban, South Africa awarded him the honorary degree of Doctor of Laws.

Aronson is an internationally recognized authority on Jean-Paul Sartre. He has focused on Sartre’s transformation to a political thinker and activist. A past Chair of the Sartre Society of North America and founding editor of the journal SARTRE STUDIES INTERNATIONAL, he is the author of JEAN-PAUL SARTRE-PHILOSOPHY IN THE WORLD (Verso), SARTRE'S SECOND CRITIQUE (University of Chicago Press), and CAMUS AND SARTRE: THE STORY OF A FRIENDSHIP AND THE QUARREL THAT ENDED IT (University of Chicago Press) which has been translated into eight languages.


Professor Aronson is also co-producer of the feature-length documentary film PROFESSIONAL REVOLUTIONARY about legendary Detroit social and political activist Saul Wellman and, most recently, 1ST AMENDMENT ON TRIAL: THE CASE OF THE DETROIT SIX, focused on the Federal government's trial of Michigan Communist Party leaders in the '50s.

His newest book, WE: REVIVING SOCIAL HOPE (University of Chicago Press) is scheduled for publication the week of his MTSU lecture.

An informal reception will follow the lecture at the home of Professor Michael Principe.

Saturday, February 11, 2017

John Lachs podcast

"The greatest insight: quit telling people how they're gonna be happy. You don't really know..."
"Having just recently lost my wife I know death is real and not something we can remedy..."
This fifth episode of the Philosophy Bakes Bread radio show and podcast features an interview with Dr. John Lachs of Vanderbilt University on the topic of stoic pragmatism. John teaches us about how to balance the need to cope with our limitations in life, while nevertheless making some progress every week or every day in ways large and small for making our lives better. Balance is the key.
 (1 hr 7 mins)... Transcript

...I was born in Hungary, as you said, and grew up there. Grew right at the time that the
world was getting ready for the Second World War. And there was a tremendous amount of mayhem that was being committed, bombing in Hungary, bombings. I don’t mean the kind of bombings that we’re facing now from “Isis”, I mean the kind of bombing where airplanes fly above and drop a lot of bombs on you. And, I saw people die... Which naturally raises the question of what is this all about? What is life all about, what is a worthy life? Particularly given the fact that it might be ended at any time right then and there. So, my interest in philosophy did rise from that... There is, there is no question in my mind, but that there is meaning to life. But, it’s very difficult to discern what that meaning is. There’s no question in my mind that, that there’s the possibility of happiness in life. But then there’s also the reality of death. The nature of which we know, and the implications of which we don’t really understand. So, when I went to college, I knew that I wanted to deal with the problems of life and death, mainly death. And, I went around, went to the chemists. Were they interested in these? They weren’t interested at all. I went to the sociologists, no they weren’t interested. Eventually, I found the philosophers and they say “yeah, you sound like a philosopher”. So, I took that seriously and, started acting like a philosopher and thinking like a philosopher and being a philosopher. That’s the brief version of how I got to where I am. It’s been a wonderful journey, with full of frustration and full of significance. The frustration comes from the fact that after a while, as a philosopher, you realize that really we don’t have clear answers. That we, the one thing we know, the one thing we know is we really don’t know all that much. That leads us back of course to Socrates and Plato, and I’m a great admirer of those folks. Although the problem with many philosophers is that they begin by saying, “oh, we don’t know”, but if you don’t watch out, in a matter of no time at all, they’ll be telling you all the things they do know. So, you have to be pretty careful, and you have to be pretty skeptical. And, if you’re careful and you’re skeptical, you may actually get some answers that are not certain, but probable. How probable? Not very, but that’s okay because so long as there’s another day, we’ll keep on thinking about it...

Dr. Weber: Well, you know, John you know when I met you, my sense was that you were one of the happiest people I think I’d ever seen. And, I think a lot of people have the sense that you’re an optimistic guy, that you think well about, you know the long, big picture history, and you have often talked about how there’s a lot of progress. Is this something that philosophy taught you or is this something you think you found in thinking philosophically about the world?

And, if I’m misinterpreting you, tell me, or do you think that you think differently from then or how would you think about happiness today for you?

Dr. Lachs: I continue to believe that life is such that it’s worth living, and that good things will be made available or can be made available by one’s self and one’s loved ones. Day by day, I’m not optimistic about the ultimate outcome on a personal level, because having just recently lost my wife, I know that death is very real and not something that we can remedy easily or at all. So, one can be, I think it’s really important to keep in mind that one can be optimistic and happy in a short-run and quite glum about the ultimate outcome in the long-run...

Dr. Weber: Well what would say is the greatest insight from philosophy that you found for trying to be happy?

Dr. Lachs: The greatest insight didn’t relate to my happiness, I am by nature somebody who is rather happy. The greatest insight is how immensely different people are, and how amazingly different the things that make them happy. I’ll give you one example which is my favorite example. I am so happy teaching students. It’s wonderful, they are full of energy, full of life. So many people can’t wait to get out of the classroom and get into the administration. Now, if you ever wanted to find something that would make my life not worth living, it would be to make me dean. [Laughter]. At the same time, I readily admit that some people find it absolutely wonderful, and power to them! May they go ahead and pursue their happiness. But, that ain’t mine. [Laughter]. So, you know there are people who take the weirdest things, the strangest things, the most incredibly different kinds of things and convert them into the patterns of a life. And, they’re happy! And that’s really all there is to be said about it, if you, have to step back, and that’s what Meddling is all about, you have to step back and quite telling people how they’re going to be happy because you don’t really know.

Dr. Weber: So, John was talking about one of his latest books, On Meddling as a critique of people meddling in others affairs, right?

Dr. Lachs: Yeah, and they do that with so much pleasure... (continues)
  1. John Lachs, Stoic Pragmatism (Nashville, TN: Vanderbilt University Press, 2012).
  2. Epictetus, Handbook, or Enchiridion (Indianapolis, IN: Hackett Publishing, 1983). Accelerating Intelligence News