Habermas on Social Integration

“I furthermore regard the function of self-understanding as vital, for this was always coupled with a socially integrative function. This was the case as long as religious world views and metaphysical doctrines stabilized the collective identities of religious communities. But even after the end of the ‘Age of World-Views,’ the pluralized and individualized self-understanding of citizens retains an integrative element in modern societies. Since the secularization of state authority, religion can no longer meet the requirement of legitimizing political rule. As a result, the burden of integrating citizens shifts from the level of social to the level of political integration, and this means: from religion to the fundamental norms of the constitutional state, which are rooted in a shared political culture. These constitutional norms, which secure the remainder of collective background consent, draw their persuasive power from the repeatedly renewed philosophical argumentation of the rational law tradition and political theory.”

"Critique and Communication: Philosophy's Missions - a Conversation with Jürgen Habermas," Eurozine - http://bit.ly/1OazFb2. An insightful interview that provides a concise summary of Habermas's conception of the philosophical task today. An open set of questions arises from the integrative capacity of his account of hermeneutics. Moreover, part of the difficulty arises from his oversimplified opposition between religious and philosophical systems of thought. 

On Social Imagination

“Paul of Tarsus and Augustine of Hippo are usually regarded as pantomime villains by right-thinking moderns. Any number of historical outrages and injustices have been laid at their door, jointly and severally; patriarchal oppression, collusion in slavery, the Inquisition, the collective Christian neurosis about sexuality – almost everything except the common cold.... But perhaps the central fact to bear in mind is that they both do something that only a few other ancient authors do – Plato being the other most obvious example: they invite their readers to imagine a social order quite different from what is now taken for granted.”

"Patriarchal villains? It’s time to re-think St Paul and St Augustine" - http://www.newstatesman.com/node/202018

On Finding Books

“What a clever device the book is. It is compact and light, yet contains hundreds of pages that hold an incredible amount of information. Moving forward or backward in the text is as easy as flipping a page, while the book’s square shape and flat bottom facilitates easy shelving. Still, the object is useless if the information it contains cannot be found. And so tools were developed to help the reader do just that, such as page numbers, running titles, and indices. As familiar as these aids may be, they are older than you think... Crucially, to look up information in a book you must have first located the object. And so the shelfmark was invented, the equivalent of our call number. By the end of the medieval period it had become as clever as the book to which it was added: letters, digits, and even colour coding was used to guide the reader to a particular manuscript.””

"Judging a Book by its Cover," - http://medievalbooks.nl/2015/11/11/judging-a-book-by-its-cover/. This is an interesting article on the later medieval development of the codex book. So much of what we think of the book today (its titled covers, page numbers, paragraphs, spaces between words, and various other navigation aids) took hundreds of years to develop and become commonplace in libraries and scriptoriums. My own work looks back to the rise of the early codex itself, which occurred before these useful features. This raises a question concerning why Christians adopted the codex so rigorously, given its relative uselessness as an information technology in the second century. 

On Critical Thinking

“Educators, policy makers, and employers all want colleges to teach students critical-thinking skills, but are colleges succeeding in doing so? To answer that question, the study’s authors analyzed 71 research reports published over the past 48 years. Their conclusion: Yes, despite arguments to the contrary, students’ critical-thinking skills do improve in college. The difference is comparable to a student whose critical-thinking skills start at the 50th percentile and, after four years in college, move up to the 72nd.”

"Yes, colleges Do Teach Critical-Thinking Skills, Study Finds" - http://chronicle.com/blogs/ticker/?p=105930

On Fawlty Towers

“From the title of Russell Blackford’s response, I can tell that we agree on at least one thing: Fawlty Towers was a brilliant television series. I suspect we agree on a few other things as well, such as the wisdom of the separation of church and state - but before we get to the agreement, there are some misunderstandings that need to be cleared up.”

William Cavanaugh and Russell Blackford, "Putting Religion in its Place: The Secular State and Human Flourishing - A Debate" - http://www.abc.net.au/religion/articles/2014/06/24/4031567.htm. I just came across this exchange between Russell Blackford, based at Newcastle, and William Cavanaugh based in Chicago. Both are incisive and generous in their responses to each other, and both of their recent books are well worth reading. A few years ago Blackford kindly presented at our university's Religion in Political Life seminar series on the release of Freedom of Religion and the Secular State. I find Cavanaugh's The Myth of Religious Violence, quite useful for generating discussion in courses on processes of secularization and religious violence. In any case, it is always good to see civility and a bit of humor between thinkers of different positions. 

On Seinfelde

“Still, the notion of reality or existence that the new realism proposes remains tepid. For Gabriel, to exist means to appear in what he, in reference to Wittgenstein’s later notion of language games, calls a ‘field of sense’: a finite domain of meaningful connections. Fields of sense — in German, Seinfelde, a play on words that affords Gabriel, a connoisseur of American popular culture, an opportunity to allude to his favorite sitcom — stand in contrast to metaphysical attempts to understand the world as a finite, graspable totality.”

Richard Wolin, "Alternate Realities," The Chronicle of Higher Education - http://bit.ly/1Lt7S2l. Interesting review of new realism in Markus Gabriel's Why the World Does not Exist.

On Animal Inner Life

“The discovery of nonhuman societies composed of highly intelligent, social, empathetic individuals possessing sophisticated communication systems will force us to reformulate many questions. We have long asked whether we are alone in the universe. But clearly we are not alone on earth. The evolution of intelligence, of empathy and complex societies, is surely more likely than we have hitherto considered. And what is it, exactly, that sets our species apart? We clearly are different, but in light of Beyond Words we need to reevaluate how, and why.”

"The Amazing Inner Lives of Animals," The New York Review of Books - http://bit.ly/1Pz0k37. 

On Ghosts in Our Machines

“The situation reminded me that the ferreting-out of secrets is merely one purpose of surveillance; it also disciplines, inhibits, robbing interactions of spontaneity and turning them into self-conscious performances... There are so many ghosts in our machines—their locations so hidden, their methods so ingenious, their motives so inscrutable—that not to feel haunted is not to be awake.”

Walter Kirn, "If You're Not Paranoid, You're Crazy," - http://theatln.tc/1MvejBD

On Problem Solving

“There is an old joke about an engineer, a priest, and a doctor enjoying a round of golf. Ahead of them is a group playing so slowly and inexpertly that in frustration the three ask the greenkeeper for an explanation. ‘That’s a group of blind firefighters,’ they are told. ‘They lost their sight saving our clubhouse last year, so we let them play for free.’ The priest says, ‘I will say a prayer for them tonight.’ The doctor says, ‘Let me ask my ophthalmologist colleagues if anything can be done for them.’ And the engineer says, ‘Why can’t they play at night?’

The greenkeeper explains the behavior of the firefighters. The priest empathizes; the doctor offers care. All three address the social context of the situation: the fact that the firefighters’ disability has inadvertently created conflict on the golf course. Only the engineer tries to solve the problem.”

Malcolm Gladwell, "The Engineer's Lament" - http://www.newyorker.com/?p=3039159.

Gladwell goes on to note public misunderstanding of the crassness of engineering solutions to human problems. The joke also reminds me of a Non Sequitur cartoon from some years ago.

On "Big" Universities

“It’s tough to know how much philosophical instruction anybody can absorb at age 20, before most of life has happened, but seeds can be planted. Universities could more intentionally provide those enchanted goods that the marketplace doesn’t offer. If that happens, the future of the university will be found in its original moral and spiritual mission, but secularized, and in an open and aspiring way.”

"The Big University" - http://nyti.ms/1VAyB6U