Julian Baggini, "Truth? It's not Just about the Facts" -https://www.the-tls.co.uk/articles/public/post-truth-philosophers/. My current work on Hannah Arendt is addressed to these difficulties concerning a plurality of people recognizing each other's interests in public. My contention is that by focusing on the conditions of recognition some progress can be made on these matters.
"Where Did Time Come From? And Why Does It Seem to Flow?" - http://nautil.us/blog/-where-did-time-come-from-and-why-does-it-seem-to-flow. Interesting interview with a physicist on the nature of time. Of note is that his response to the question on recent advances is philosophically oriented towards the phenomenology of the perception of time. For instance, Paul Ricoeur's Time and Narrative seems particularly apropos.
"Paul Ricouer: The Philosopher Behind Emanuel Macron" - http://www.irishtimes.com/culture/paul-ricoeur-the-philosopher-behind-emmanuel-macron-1.3094792. Interesting reflection upon Ricoeur's Ideology and Utopia, and other various connections with Macron's thought. A few years ago I'd written on this aspect of Ricoeur's work in an essay on "Utopia and the Public Sphere."
Interesting summary of Bayes' probability theorem. "Bayes' theorem tells us how to update our beliefs in light of new evidence, but it can't tell us how to set our prior beliefs. And, so, it's possible for some people to hold that certain things are true with one hundred percent certainty, and other people to hold those same things as true with zero percent certainty. What Bayes' theorem shows us is that in those cases there is absolutely no evidence that anyone could do to change their minds. And so as Nate Silver points out in his book The Signal and the Noise, we should probably not have debates between people with one hundred percent prior certainty and zero percent prior certainty because, well, really, they'll never convince each other of anything." - https://youtu.be/R13BD8qKeTg. Importantly, the notion of belief cited here is similar to that of Immanuel Kant's holding to be true [Fuerwahrhalten]. Andrew Chignell's essay, "Belief in Kant" is quite helpful in this regard, https://philpapers.org/rec/CHIBIK-2.
Adam Gopnik, "The Illiberal Imagination: Are Liberals on the Wrong Side of History?" - http://nyer.cm/0dWXTwN
"Like everything metaphysical, the harmony between thought and reality is to be found in the grammar of the language," wrote Ludwig Wittgenstein in his 1974 Philosophical Grammar. This could well be the epigraph for the recent film Arrival, directed by Denis Villeneuve. The film centers upon an alien invasion that does not immediately explain itself. Twelve ships hover above the earth beckoning human beings to inquire, "Why are they here?"
Early on two experts are enlisted to help, a physicist named Ian Donnelly (Jeremy Renner) and a linguist named Louise Banks (Amy Adams). At one point Ian reads from the preface of one of Louise's books, "Language is the foundation of civilization." Louise explains briefly before Ian interjects. Surely she is wrong and science is civilization's true foundation. It is as if Ian is not just correcting Louise, but voicing an attitude of a whole genre of science fiction films. For instance, the 1997 film Contact included aliens who communicated in prime numbers. It also involved a few similar debates between its astronomer protagonist (Jodie Foster) and its religiously minded journalist (Matthew McConaughey). However, Arrival responds by showing Louise's expertise to be crucial. It troubles the typical paradigm in a way that struck me as deeply indebted to philosophies of language and a love of humanistic learning. Or, as Wittgenstein has it above, in order to reframe what is at stake in the "harmony between thought and reality." Others could be cited in the twentieth century turn to language, such as Martin Heidegger's quite different remark that "language is the house of being" in his "Letter on Humanism."
Eric Heisserer's screenplay was based on the 1998 award winning short story "The Story of Your Life," by science fiction writer Ted Chiang. The theme of language recurs in some of Chiang's other work such as, "Understand." A recent New Yorker article observed that origins of "The Story of Your Life," emerged from an idea "about accepting the arrival of the inevitable. A linguist, Chiang thought, might learn such acceptance by deciphering the language of an alien race with a different conception of time." Evidently, this interest in the relation between language and time emerged from Chiang's wider reading in linguistics. It made me think of Heidegger's Being and Time, which developed a phenomenology of human being grounded in language. A watched pot never boils? Mathematically speaking, of course it does. But such language informs our experience of what it means to be human, impatient and hungry. Concepts such as care and angst later became key themes in existentialist philosophy. Heidegger's "Letter on Humanism" distanced himself from that legacy. Rather, he broadened the scope of his interest in poetry in On the Way to Language.
The film draws its audience into this meditation on the nature of language in part [spoiler alert] by depicting the aliens as creatures somewhere between an elephant and an octopus. Both are known to be highly intelligent animals on earth. There was a recent essay on the former creatures' gifts in "If You Were an Elephant," by Charles Foster. It suggests that empathy with elephants may make us better, kinder, wiser people. Arrival's animal likenesses are both otherworldly and yet familiar. They help to illuminate the difficulties of learning the aliens' utterly different way of thinking which is expressed visually through complex pictographs. At one point Louise provides a grammar lesson to impatient military man Colonel Weber (Forest Whitaker) to explain why so much time is needed to cross this gap between human and alien mentalities. The film takes its time in this regard, but worth the wait. It turns out that the reason for this alien arrival is grounded in the very encounter with alien language itself. This may seem rather anticlimactic but understanding the harmony between their thought and language will have significant consequences that cannot be reduced to an advance in technology.
The film left me ruminating on two points. Firstly, humanistic forms of learning often aim to expand our capacity to understand the viewpoints of people in languages and cultures different from our own. How well they succeed in doing so is much debated these days. But the film provides a thought experiment worthy of further reflection. What if the most important skill we need in a crisis is not mathematic but a humanistic capacity to learn languages with all the philosophical, historical and cultural context that involves? Secondly, the film makes the case that somehow by involving herself in this expanded linguistic capacity, Louise's character is better able to live her life with its joys and suffering. Towards the end of the film Louise asks Ian, "If you could see your whole life from start to finish, would you change things?" The film responds with a pastiche of memories and an affirmation that maybe it is possible to learn to embrace life as it arrives. I would suggest that this is a difficult hopefulness, and again much worth reflecting upon.
Lastly, Arrival's soundtrack is deeply moving at times and also made me wonder about the film's philosophical undercurrents. One of the main songs is actually not on the soundtrack, but rather is "On the Nature of Daylight" from Max Richter's The Blue Notebooks album. The piano version of the theme is called "Written on the Sky," and the sheet music is accessible to play. It is not Wittgenstein's Blue Books referenced here as was the case in Alex Garner's 2015 Ex Machina. Rather it is Kafka's posthumously published papers, The Blue Octavo Notebooks. There, on 8 December 1917, one of Kafka's own more elusive comments on language can be found: "For everything outside the phenomenal world, language can only be used allusively, but never even approximately in a comparative way, since, corresponding as it does to the phenomenal world, it is concerned only with property and its relations." It is difficult to know just what he meant by "outside the phenomenal," but he was reading Kierkegaard's Fear and Trembling around this time. Whatever the case, literary, linguistic and philosophical concepts coincide here in ways recently explored in Rebecca Schumann's recent monograph on Kafka and Wittgenstein.
"If Animals Have Rights, Should Robots? - http://www.newyorker.com/?p=3282142. This is an interesting article on animal and robot ethics. It summarizes a range of approaches before demonstrating why it might help to focus on how our ethics are shaped by our interactions with creatures and things. As the author concludes, "As people, we realize our full selves through appropriation; like most animals and robots, we approach maturity by taking on the habits of the world around us, and by wielding tools."