Why do so many millennials believe in horoscopes? (Complete with lame ending from the likely millennial author).
Time to bring to an end my ongoing series on Paul Feyerabend’s posthumously published Philosophy of Nature. (Here you will find part I; part II; part III; part IV; and part V.) I don’t know how many people had the fortitude to actually follow me and read the book, rather than just my commentary, but if you are among them, congratulations, it wasn’t easy!
Xenu’s Paradox: the fiction of L. Ron Hubbard and the making of Scientology (turns out, he didn’t like scifi).
The latest conversation with my friend and colleague Dan Kaufman (he of The Electric Agora) was on what, exactly, science can tell us about morality, meaning not the trivially misguided notion that somehow ethics can be reduced to neuroscience, or evolutionary biology, or whatever, but rather the more nuanced question of whether and how science can inform philosophizing about ethics.
We now get to the next to the last chapter in Paul Feyerabend’s recently (and obviously posthumously published) Philosophy of Nature. (Here you will find part I; part II; part III; and part IV.) Recall that the point of this rather idiosyncratic book is to provide a broad account of the transitions among three major “forms of life” representing three ways in which humans have made sense of the world: myth, philosophy, and science. This chapter is about the pre-Socratics until Parmenides, while the last (very long) chapter will cover everything that has happened over the past couple of millennia, up to modern physics. (Yes, I know.)
Put the “Ph” back in PhD.
Psychologists ask: what makes some smart people so skeptical of science? (maybe they’re not so smart?)