The Study of Philosophy

With all of the ways one could spend four years in college, why would anyone study philosophy?

It’s impractical.

It’s largely self-serving.

Given the vast syllabus of reading necessary to be even modestly well versed in both Eastern and Western thought, there is terribly little material one can cover in such a short amount of time.

It makes no sense to absorb oneself in such an esoteric endeavor with such thin coverage and so little quantifiable value.

It’s an expensive way to squander time, and even harder to explain to those helping pay for it.

Yet I did it, albeit about three and a half decades ago. Truth be told, I still spend unreasonable amounts of time delving into such curious texts as Kierkegaard’s Either/Or and Sartre’s Being and Nothingness.

Why?

Why Then and Why Now are two different things. Let me try to begin with a justification, and then tell you how it has helped me to be better in business, better in service, better in life.

Philosophy is mostly about reading literature, but not the fun stuff. It’s mostly non-fiction, and it’s mostly argued opinion, if not conjecture. There is some history and an occasional parable, but mostly it’s very dense expository in translation. Occasionally you get to drill into something quirky and theatrical like Beckett’s Waiting for Godot, but that’s a tangent, not core curriculum. I mostly focused on the Western canon, so that means works originally composed in Latin, Greek, German, French, and Russian. The translations are often as head-scratching as the source texts.

From the middle ages to the Renaissance in Western philosophy, there is little differentiation between theology and philosophy, so if you don’t want to read about God, this is probably not going to be your thing. You can reject faith later as is often the tradition in modern existentialism, but you have to read a lot about it to reject it comprehensively. Faith is a subject of mainstream devotion and much conflict in our culture. It’s worth learning about it, regardless of what you choose to believe.

The tension in philosophy between quantifying the physical world and attempting to explain metaphysics is persistent and unresolved. Logical argument as a discipline embraces mathematics until calculations outreach contemporary science, forcing abstraction onto problems that later generations will solve. Laws, ethics, psychological motivations, justification for conflict and its resolution, and even aesthetic judgment all prove evolutionary. What is certainty at one time is speculation in another.

Rejection, revision, and reform are the guiding constants of substantial ideas. It’s all quite messy, contradictory, and exhausting.

Philosophy for me as a young person became a passion of personal growth, self-realization, and academic inspiration. It was helpful to me that it was mostly non-emotional because I was also a student of the arts, which were emotional. I needed the balance. I needed the complementary discipline. I needed to be satisfied that hard questions were worth attempting to answer, even if those who answered them began by rejecting the last person who tried to reject them. Somehow that all seemed progressive and appealing to me.

I also managed to convince myself that the power of logic was broadly applicable in almost any field of inquiry. At the very least I would find the structure of articulating an idea useful in dramatic storytelling. While it might not have seemed obvious or even apparent to me how that could be put to use in purchasing food for consumption, I had faith I would figure it out at some point.

Ah, faith—it surfaces in the least likely of circumstances.

There was also this quintessential challenge from Socrates in Plato’s Apology:

“The unexamined life is not worth living.

Those words messed me up because I took them seriously. I even wrote and directed a short film in college specifically about the reincarnation of Socrates in modern times to make this point. It was called Apology. It was supposed to be funny. It wasn’t, but the dialogues of Plato became so ingrained in my consciousness that I had to give it a try.

Failure came early and often after that, but with much clearer reason.

That was Why Then. Let’s cut to Why Now. Yes, there actually is a timeliness to all this.

Our next presidential election is on the horizon. A lot of awful stuff has happened since our last presidential election. I’m upset. I’m more than upset. I’m baffled, befuddled, and out of sorts. Our nation may never heal. I doubt we will get over these scars in my lifetime.

Philosophy remains my comfort zone. It’s a place I go to make sense of things that do not, will not, and perhaps cannot make sense. I wrestle with this all the time. It does not immobilize me. I get things done. To my surprise, I have indeed learned how to apply logical argument to my work. I use it in storytelling and even find ways to wind ponderous floating into the plots of my novels. I also use logic to make arguments in business—in sales, in legal, in coaching. That’s become a byproduct of philosophical usefulness. The core practice is now about coming to terms with the absurd.

I’ve heard all the rhetoric about how our president got elected, about somehow appealing to a forgotten middle class. He has never acknowledged income inequality as one of the defining issues of our generation, never displayed any evidence of empathy or humility, yet he declared himself the champion of hard-working people authentically in need of a break. Those voters may have been duped, but he is an absurdity, as is their loyalty. Our embrace of ignorance and authoritarian mindlessness is absurdity. I use philosophy to live with the absurdity. As long as I am wrestling with difficult ideas, I am convinced the wrestling matters.

Where there are ideas, someday there will be solutions.

The unexamined life is not worth living.

Why are we here? Why is there consciousness?

To do this hard work.

To self-define in the name of combating the absurd.

To commit authentically to making that which is bad better.

Might there be such a thing as Applied Idealism? It’s a counterintuitive notion, difficult to contemplate certification, but spiritually tempting. Samantha Power grapples nobly with reaching for a more attainable abstract in her new book, The Education of an Idealist. It’s comforting to know we are not alone in our outlandish aspirations.

When I envision structures of evaluation, I often discover that the separation of thought and action is at best temporary, if not arbitrary. Logic does not exist outside a problem; it is embedded in the problem. Ethics aren’t distinct from rules and laws; they are expressed in the adoption of rules and laws. Pragmatism does not have to be isolated from hope. When I contemplate a model of assessment and apply it rigorously, I can be held in check by obstruction, but I can’t long be fooled.

As long as I can study, I can stay a fighter. As long as I can delve into the abstract, I will always have more stories to share with you. Once in a while I may even get you to chuckle. That’s when I know your mind is opening and perhaps ready to absorb something new.

In the end, is the study of philosophy a tragic waste of time? I guess for many that might be a fair conclusion. I’ll never see it that way. I see it as vital. I see it as necessary.

Stay tuned to this channel. There’s a lot more philosophy ahead. Considered yourself warned. Or alerted. Or ignited. Ideas are always free. What we do with them is seldom without cost.

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Image: Pixabay

Belief and Perspective Are Highly Nuanced

From The Good Men Project — January 3, 2011:

“Men, Faith, and Goodness” by Tom Matlack

Not an easy topic, which is why it produced so many different points of view.

Perhaps the underlying message is that enlightenment is more about understanding the spectrum of opinions and belief sets that surround us than latching on to any single act of judgment. We have to learn from others if we want dialogue to be real and produce shared outcomes.

Any purely strident point of view is as unlikely to be changed as it is entirely correct.

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