Delight Springs

Thursday, November 27, 2014

Giving thanks

Thanksgiving ought to be easy. It often doesn't work out that way. But maybe today it will. We are hard-wired for gratitude, Richard Ford reminds us, even if we have to work on inventing the occasion and the source...

And as the positive psychologists remind us, gratitude is worth working for.
We think too much about what goes wrong and not enough about what goes right in our lives. Of course, sometimes it makes sense to analyze bad events so that we can learn from them and avoid them in the future. However, people tend to spend more time thinking about what is bad in life than is helpful. Worse, this focus on negative events sets us up for anxiety and depression. One way to keep this from happening is to get better at thinking about and savoring what went well. 
For sound evolutionary reasons, most of us are not nearly as good at dwelling on good events as we are at analyzing bad events. Those of our ancestors who spent a lot of time basking in the sunshine of good events, when they should have been preparing for disaster, did not survive the Ice Age. So to overcome our brains’ natural catastrophic bent, we need to work on and practice this skill of thinking about what went well.
 Happy Thanksgiving.

Monday, November 24, 2014

Russell, Ayer, Sartre, de Beauvoir, Camus

Oxbridge superstars Bertrand Russell (Cambridge) and A.J. Ayer (Oxford) are the classic 20th century British philosophers on tap in CoPhi today (Russell was actually born in the 1870s and made it to nearly the century mark). We'll squeeze in another Cambridge don, Frank Ramsey, if time allows.

That's a small philosophy pun, PB's Ramsey expert Hugh Mellor is also an expert on time. And it's in marginally bad taste too, given that poor Ramsey's un-Russellian time was tragically short: he lived only to age 26. But as Mellor says, he accomplished far more than most philosophers manage in that fraction of a lifetime, including the "redundancy" theory of truth that (ironically, paradoxically!) implies the gratuity of theories of truth without disavowing truth's centrality to philosophy. 

Hugh Mellor on time (he says relax, it’s not tensed”).... Russell @dawn... Russell... Ayer... Logicomix]

So much has been said about Russell, and by him. The truth question was pretty cut-and-dried, he thought, like religion and the pragmatic approach in general.

There isn’t a practical reason for believing what isn’t true. If it’s true you should believe it, if it isn’t you shouldn't… it’s dishonesty and intellectual treachery to hold a belief because you think it’s useful and not because you think it’s true. 
The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser men so full of doubts. 
And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence. 
Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom. 
Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan or the Fascists?  [Why I Am Not a Christian... More Russell]

Clearly, "for Russell there was no chance of God stepping in to save humanity." The concept of an Afterlife is, to anticipate the over-zealotry  of A.J. Ayer's indiscriminate philosophical wrecking ball, "nonsense." We must save ourselves. (As Carl Sagan would later say, there's no sign of help coming from anywhere "out there" to rescue us.)

Russell said family friend and "godfather" J.S. Mill provided a satisfactory answer to his own early childhood query, posed by so many of us: "What caused God?" If anything in the universe can exist without a cause, why can't the universe itself?

Having settled the question of God to his own satisfaction, he turned full attention to the philosophy of logic and mathematics, to paradox, to set theory, and other conceptual conundra. If something is false when it's true ("This sentence is false" etc.), then it's back to the drawing board for the logicians. It's not even a close shave. (Yes, that's another marginal philosophy pun- this time alluding to Russell's paradox of the barber who shaves only those who shave themselves.) As for the extent of my own interest in set theory and its ilk, I think young Ramsey said it best: "Suppose a contradiction were to be found in the axioms of set theory. Do you seriously believe that a bridge would fall down?" No I do not.

"How can we talk meaningfully about non-existent things?" That's never really hung me up, nor anyone who appreciates good literature. Either young Russell was not a big reader of fiction, or maybe he thought he had to justify his reading. I'm glad he cared about "the present king of France," but I frankly could care less.

A.J. (“Freddie”) Ayer, with his Verification Principle, loved to detect and discredit nonsense. Good for him, we're choking on it. But he went too far. "Metaphysics" (not to mention "ethics" and "religion") may have been a dirty word, for him, but there's far more sense on earth (let alone in heaven, if a heaven there be) than was dreamt of in his Logical Positivism

Ayer, by the way, apparently had a Near Death Experience of his own, in his old age. Interesting, in light of his youthful philosophy as exposited in Language, Truth, and Logic, "in every sense" (he admitted while still a relatively young man) "a young man's book, "according to which unverifiable statements are meaningless nonsense. 

Old Ayer claimed his premature dalliance with death in no way impinged on his atheism. But an acquaintance reported that “He became so much nicer after he died… not nearly so boastful. He took an interest in other people.” But again, Freddie denied that the experience made him “religious.” [continues here]

…a sentence is factually significant to any given person, if, and only if, he knows how to verify the proposition which it purports to express — that is, if he knows what observations would lead him, under certain conditions, to accept the proposition as being true, or reject it as being false. 
“Stealing money is wrong” has no factual meaning — that is, expresses no proposition which can be either true or false. It is as if I had written “Stealing money!! 
No moral system can rest solely on authority. [Or as Russell said: nothing externally imposed can be of any value.]
There is philosophy, which is about conceptual analysis — about the meaning of what we say — and there is all of this … all of life.

And with that last insight the former Wykeham Professor of Logic may at last have hit on a profound truth far beyond formal language and pedantic logic. Ayer's greatest moment, for my money:

One of the last of the many legendary contests won by the British philosopher A. J. Ayer was his encounter with Mike Tyson in 1987... Ayer -- small, frail, slight as a sparrow and then 77 years old -- was entertaining a group of models at a New York party when a girl ran in screaming that her friend was being assaulted in a bedroom. The parties involved turned out to be Tyson and Naomi Campbell. ''Do you know who [the bleep] I am?'' Tyson asked in disbelief when Ayer urged him to desist: ''I'm the heavyweight champion of the world.'' ''And I am the former Wykeham professor of logic,'' Ayer answered politely. ''We are both pre-eminent in our field. I suggest that we talk about this like rational men.'' nyt 
 He might have been inviting another NDE, right then and there! [Ayer’s "Language, Truth & Logic."…]

Every moment of life, especially during the Occupation, was an NDE for the French existentialists, Sartre (& Mary Warnock on Sartre), de Beauvoir, and Camus. 

Jean-Paul Sartre, his companion Simone de Beauvoir, and their cohort Albert Camus were Resistance fighters as well as French intellectuals. "Paris needed a philosophy that would give to individuals a belief in themselves and their own powers," says Lady W., and that's what JPS and his cohort tried to give them. That’s important to remember, when considering the extremity of some of their statements. They were up against the wall, with Nazis in the parlor. And they’re on tap today in CoPhi. 

Warnock seems to find some of Sartre's terms and concepts puzzling: existence precedes essence, "whatever that means!" But I always thought this was one of Sartre's clearer statements: "if God does not exist there is at least one being whose existence comes before its essence, a being which exists before it can be defined by any conception of it." And we are it.

What did Sartre mean by "freedom"? Inquiring minds want to know how any of us can be really free, when we still have payments to make on the fridge. Well, that's the crux of Sartre's "Roads to Freedom." Isn't it, Mrs. P? -"We'll ask him."

"What was Jean-Paul like?"
-"He didn't join in the fun much. Just sat there thinking..."

[Breaking: guess who's getting back together?!] Got back together...

Some more extreme Gallic/Existential statements:
  • “So this is hell. I’d never have believed it. You remember all we were told about the torture-chambers, the fire and brimstone, the “burning marl.” Old wives’ tales!There’s no need for red-hot pokers. HELL IS–OTHER PEOPLE!”
  • “Man is condemned to be free; because once thrown into the world, he is responsible for everything he does. “Life has no meaning a priori … It is up to you to give it a meaning, and value is nothing but the meaning that you choose.”
  • “Life has no meaning, the moment you lose the illusion of being eternal.”
  • “Words are loaded pistols.”
  • “Life begins on the other side of despair.”
  • “Nothingness lies coiled in the heart of being – like a worm.”
  • “There is no love apart from the deeds of love; no potentiality of love other than that which is manifested in loving; there is no genius other than that which is expressed in works of art.”
  • “An individual chooses and makes himself.”
  • “If I became a philosopher, if I have so keenly sought this fame for which I’m still waiting, it’s all been to seduce women basically.”
  • “It is disgusting — Why must we have bodies?”
  • “I carry the weight of the world by myself alone without help, engaged in a world for which I bear the whole responsibility without being able, whatever I do, to tear myself away from this responsibility for an instant.”
  • “Life is a useless passion.”
  • “There is only one day left, always starting over: It is given to us at dawn and taken away from us at dusk.”
And so it goes. Picture him dropping his verbal cluster-bombs in a dingy Parisian cafe, ringed by his own unfiltered smoke and an adoring cultish audience, all wondering if he and his confreres would live to fight another day. “Useless passion”? Generations of Sartre’s politically (if not metaphysically) free French successors might disagree. But removed from that context, I find these weaponish words hard to love. At least the guy who said hell is other people liked cats.
  • “One is not born, but rather becomes, a woman.”
  • “She was ready to deny the existence of space and time rather than admit that love might not be eternal.”
  • “A man attaches himself to woman — not to enjoy her, but to enjoy himself. ”
  • “If you live long enough, you’ll see that every victory turns into a defeat.”
  • “I am incapable of conceiving infinity and yet I do not accept finity.”
  • “Few tasks are more like the torture of Sisyphus than housework, with its endless repetition: the clean becomes soiled, the soiled is made clean, over and over, day after day.”
  • “I am awfully greedy; I want everything from life. I want to be a woman and to be a man, to have many friends and to have loneliness, to work much and write good books, to travel and enjoy myself, to be selfish and to be unselfish… You see, it is difficult to get all which I want. And then when I do not succeed I get mad with anger.”
  • “Man is defined as a human being and a woman as a female — whenever she behaves as a human being she is said to imitate the male.”
  • “Fathers never have exactly the daughters they want because they invent a notion a them that the daughters have to conform to.”
  • “Why one man rather than another? It was odd. You find yourself involved with a fellow for life just because he was the one that you met when you were nineteen.”
  • “Self-consciousness is not knowledge but a story one tells about oneself.”
Some stories ring truer than others though, no? De Beauvoir rings truer than Sartre, most of the time, for me. And Albert Camus with his Sisyphean view of life offers the starkest challenge when he says the ultimate question in philosophy is that of suicide. “Should I kill myself, or have a cup of coffee?” More coffee! It makes me happy, and it’s the braver choice. But no room for cream, please.
Camus also said
  • “You will never be happy if you continue to search for what happiness consists of. You will never live if you are looking for the meaning of life.”
  • “There are causes worth dying for, but none worth killing for.”
  • “I do not believe in God and I am not an atheist.”
  • “Always go too far, because that’s where you’ll find the truth.”
  • “Real generosity toward the future lies in giving all to the present.”
Albert Camus gave us the Existential version of Sisyphus, and the “fundamental question of philosophy”:
“There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest — whether or not the world has three dimensions, whether the mind has nine or twelve categories — comes afterwards. These are games; one must first answer.”
OK, got it. My answer is yes, of course life is worth living. Living’s not always easy, but there’s usually something to show for your hard work. It can be a source of happiness. (And what does Sisyphus do after hours?)

The next question, having consented to live, is how. Politics is supposed to help with that. But in this perpetual season of political discontent, when the polls say all politicians and parties are uniformly scorned by the populace, there have been moments when many of us have wondered if it’s all worth it. Camus felt the same.
“Every time I hear a political speech or I read those of our leaders, I am horrified at having, for years, heard nothing which sounded human. It is always the same words telling the same lies. And the fact that men accept this, that the people’s anger has not destroyed these hollow clowns, strikes me as proof that men attribute no importance to the way they are governed; that they gamble – yes, gamble – with a whole part of their life and their so called ‘vital interests.”

Politics was supposed to be all about freeing the people to pursue happiness, Mr. Jefferson said. If it’s hard to imagine Sisyphus happy, it may be harder to expect that from our politics these days. But we must keep on pushing.

Sisyphus, for such a grim figure, has been a ripe source of amusement for a lot of us.

Friday, November 21, 2014


Admirable parting words: "I die adoring God, loving my friends, not hating my enemies, and detesting superstition." So wrote François-Marie ArouetVoltaireshortly before his death in 1778. Today's his birthday, in 1694. (Almanac)
Though he believed in a higher power, he had long been deeply critical of organized religion, so he was denied a church burial, but friends found an abbey in Champagne that would accept him. Thirteen years later, the revolutionary French National Assembly ordered his body moved to the Panthéon in Paris. It's estimated that a million people turned out to watch his procession. 
His father wanted him to become a notary, but he refused, and the two quarreled about it into Voltaire's adulthood. Sometimes he would pretend that he was serving as a notary's assistant, but he was really writing. He was thrown out of Paris for the first time when he was only 21, for writing a poem critical of the king. After he returned, he wasted no time in insulting the royal family again, and this time they had him thrown in the Bastille for almost a year. It was there that he adopted his pen name. Voltaire made good use of his time behind bars; he wrote his first play, the tragedy Oedipe, which was a great success when it was staged in 1718. In 1733, his Philosophical Letters on the English — a critique of the French establishment — landed his publisher in the Bastille. He spent much of his life fleeing or being sent into exile, where he would manage to offend someone in his new home, forcing him to flee again. His work, and the work of other Enlightenment philosophers, influenced the American and French revolutions.
And of course, he wrote the best possible philosophical satire ever. “If this is the best of possible worlds, what then are the others?” 

Good question. Best possible reply: "Let us cultivate our garden."

Wednesday, November 19, 2014

Peirce, James, Nietzsche, and Freud

It's Peirce and James (and Vandy's Robert Talisse on the pragmatists and truth)Nietzsche (and Aaron Ridley on Nietzsche on art & truth), and Sigmund Freud.

Through the years I've written repeatedly and delightedly on PeirceJames, and Nietzsche @dawn, especially WJ.

I’m not especially pleased with Nigel Warburton’s take on James, true enough to the letter but not at all to the spirit of his pragmatic conception of truth. More on that later. At least he gets the squirrel right.


Here's what James actually said, about the squirrel and about pragmatism's conception of truth:
...Mindful of the scholastic adage that whenever you meet a contradiction you must make a distinction, I immediately sought and found one, as follows: "Which party is right," I said, "depends on what you PRACTICALLY MEAN by 'going round' the squirrel. If you mean passing from the north of him to the east, then to the south, then to the west, and then to the north of him again, obviously the man does go round him, for he occupies these successive positions. But if on the contrary you mean being first in front of him, then on the right of him, then behind him, then on his left, and finally in front again, it is quite as obvious that the man fails to go round him, for by the compensating movements the squirrel makes, he keeps his belly turned towards the man all the time, and his back turned away. Make the distinction, and there is no occasion for any farther dispute. You are both right and both wrong according as you conceive the verb 'to go round' in one practical fashion or the other."
Altho one or two of the hotter disputants called my speech a shuffling evasion, saying they wanted no quibbling or scholastic hair-splitting, but meant just plain honest English 'round,' the majority seemed to think that the distinction had assuaged the dispute.
I tell this trivial anecdote because it is a peculiarly simple example of what I wish now to speak of as THE PRAGMATIC METHOD. The pragmatic method is primarily a method of settling metaphysical disputes that otherwise might be interminable. Is the world one or many?—fated or free?—material or spiritual?—here are notions either of which may or may not hold good of the world; and disputes over such notions are unending. The pragmatic method in such cases is to try to interpret each notion by tracing its respective practical consequences. What difference would it practically make to anyone if this notion rather than that notion were true? If no practical difference whatever can be traced, then the alternatives mean practically the same thing, and all dispute is idle. Whenever a dispute is serious, we ought to be able to show some practical difference that must follow from one side or the other's being right... Pragmatism, Lecture II
Truth, as any dictionary will tell you, is a property of certain of our ideas. It means their 'agreement,' as falsity means their disagreement, with 'reality.' Pragmatists and intellectualists both accept this definition as a matter of course. They begin to quarrel only after the question is raised as to what may precisely be meant by the term 'agreement,' and what by the term 'reality,' when reality is taken as something for our ideas to agree with...
Pragmatism asks its usual question. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in anyone's actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth's cash-value in experiential terms?"
The moment pragmatism asks this question, it sees the answer: TRUE IDEAS ARE THOSE THAT WE CAN ASSIMILATE, VALIDATE, CORROBORATE AND VERIFY. FALSE IDEAS ARE THOSE THAT WE CANNOT. That is the practical difference it makes to us to have true ideas; that, therefore, is the meaning of truth, for it is all that truth is known-as...
...truth is ONE SPECIES OF GOOD, and not, as is usually supposed, a category distinct from good, and co-ordinate with it. THE TRUE IS THE NAME OF WHATEVER PROVES ITSELF TO BE GOOD IN THE WAY OF BELIEF, AND GOOD, TOO, FOR DEFINITE, ASSIGNABLE REASONS... 
Certain ideas are not only agreeable to think about, or agreeable as supporting other ideas that we are fond of, but they are also helpful in life's practical struggles. If there be any life that it is really better we should lead, and if there be any idea which, if believed in, would help us to lead that life, then it would be really BETTER FOR US to believe in that idea, UNLESS, INDEED, BELIEF IN IT INCIDENTALLY CLASHED WITH OTHER GREATER VITAL BENEFITS.
'What would be better for us to believe'! This sounds very like a definition of truth. It comes very near to saying 'what we OUGHT to believe': and in THAT definition none of you would find any oddity. Ought we ever not to believe what it is BETTER FOR US to believe? And can we then keep the notion of what is better for us, and what is true for us, permanently apart?
Pragmatism says no... Pragmatism, Lec. VI
This is a contentious and contestable view, admittedly, but it is not the caricatured reduction to whatever is "expedient" in a situation James's critics (like Bertrand Russell) made it out to be. It's more like Richard Rorty's invitation to an open and ongoing conversation between all comers with something to contribute. It is decidedly not a "Santa Claus" philosophy of truth.

James may have been wrong about truth, but (to paraphrase A.C. Grayling's comment on Descartes) if he was, he was interestingly, constructively, engagingly, entertainingly, provocatively wrong.

Besides, he's the best writer in the James family (sorry, Henry) and possibly the best writer in the entire stable of American philosophers. I call him my favorite because he's the one I'd most like to invite to the Boulevard for a beer. Unfortunately he didn't drink. (Too bad they don't serve nitrous oxide.) Also, unfortunately, he died in 1910. Read his letters and correspondence, they humanize his philosophy and place his "radical" views in the context of their genesis: the context of experience, and of life.

They also counter my friend Talisse's hasty semi-assent to Nigel's outrageous misreading of the pragmatists as missing "a sense of awe and wonder." James had it in spades, and so did Dewey and Peirce in their own ways. Likewise Rorty, who did not like being called a "relativist" and who would not agree that "Nazism and western liberal democracy are the same." Not at all.

But, I do think Talisse does a good job of summarizing James's rejection of "truth-as-correspondence" as an unhelpful formula, once you move past trivial matters like catching the bus. He's also correct in pointing out James's interest in religion as rooted in the lives and experience of individuals, not particularly in God, heaven, the afterlife and so on. He psychologizes and naturalizes religion. It's mostly about life on earth, for Jamesians, not (again) about Santa.

Speaking of dead philosophers...

Our text rightly (if inconsistently) points out the non-literal intent of Nietzsche’s infamous “God is dead” proclamation. More to come on that too. Meanwhile, the theists among us will enjoy imagining that their God has the last word.

Aaron Ridley points out that Nietzsche split from Schopenhauer (as he eventually split from everyone) over the question of where we should go after god's "funeral." Ultimately Nietzsche thought we should find a way to go back to our lives, and to affirm them. Schopenhauer, he decided, was a nihilist content to wallow in ultimate meaninglessness (or adopt that pose)... except while walking his poodles or visiting the art gallery or attending a concert. But isn't that the very stuff of life? It's the stuff Nietzsche's "eternal recurrence" challenges us to affirm.
What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: "This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence—even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!"
Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you once experienced a tremendous moment when you would have answered him: "You are a god and never have I heard anything more divine." If this thought gained possession of you, it would change you as you are or perhaps crush you. The question in each and every thing, "Do you desire this once more and innumerable times more?" would lie upon your actions as the greatest weight. Or how well disposed would you have to become to yourself and to life to crave nothing more fervently than this ultimate eternal confirmation and seal? -"The Greatest Weight" (in The Gay Science [When Nietzsche Wept]
Ridley doesn't talk about that, but he's helpful with the Apollonian-Dionysian distinction.

In the final analysis, Nietzsche thought what didn't kill us, what merely made us suffer, made us stronger. That's his blustering pose. It's kind of pathetic. I'd have to agree with James, who pitied "poor Nietzsche's antipathies" and likened Schopenhauer and Nietzsche to a pair of rabid rats in a cage (or think of alienated Dwayne in Little Miss Sunshine, in his room)... largely a cage of their own design.

But what would Freud say?

Freud is darker than Nietzsche… Sheer joy and sheer affirmation of life is pretty hard to find, if you’re being absolutely honest about what reality is.
As long as your ideas of what’s possible are limited by what’s actual, no other idea has a chance. 

If life is a gift, then the more you partake in it, the more you show thanks. Susan Neiman, Moral Clarity: A Guide for Grown-up Idealists... 

Some wonder what makes Freud a philosopher. In the spirit of Carlin Romano I wouldn't worry about that. He philosophized (albeit reluctantly, says one biographer) about civilization, psychic health, happiness, religion, the material mind, conscience, consciousness, and the scope of philosophy itself.
Philosophy is not opposed to science, it behaves itself as if it were a science, and to a certain extent it makes use of the same methods; but it parts company with science, in that it clings to the illusion that it can produce a complete and coherent picture of the universe. Its methodological error lies in the fact that it over-estimates the epistemological value of our logical operations…
Like Kierkegaard, Freud endlessly mucked around in the morass of anxiety and depression and, like those other great explorers of the mind, was often accused of being of too depressing. Yet, when pressed to provide some positive vision of health, Freud more than once implied that what is fundamental to happiness is the ability to love and work; that is, to be able to invest in something other than yourself. G. Marino, "Freud asPhilosopher"
"Frude had it all figured out," insisted Barney Fife, a guy I'd not have expected to endorse the Oedipal Complex. But Mayberry was always just a dream, anyway. What did it all mean, Herr Doktor?

Monday, November 17, 2014

Kierkegaard & Marx

Today in CoPhi it's Kierkegaard (and Clare Carlisle on Abraham & Isaac in Fear and Tremblingand Marx. (Not the funny one.)

Kierkegaard (whose name means "graveyard") said something similar to what Hegel more cryptically assigned to the owl of Minerva, when he said “Life can only be understood backwards; but it must be lived forwards.” He also said
The function of prayer is not to influence God, but rather to change the nature of the one who prays.
People demand freedom of speech as a compensation for the freedom of thought which they seldom use. 
Life is not a problem to be solved, but a reality to be experienced.
The most common form of despair is not being who you are. 
Once you label me you negate me.
To dare is to lose one’s footing momentarily. Not to dare is to lose oneself. 
If I were to wish for anything, I should not wish for wealth and power, but for the passionate sense of the potential, for the eye which, ever young and ardent, sees the possible. Pleasure disappoints, possibility never. And what wine is so sparkling, what so fragrant, what so intoxicating, as possibility!
But what about the possibility of overriding the ethical, humane, and parental demands and privileges of fatherhood in the name of a sacrificial faith? The  Abraham and Isaac story still chills, especially in an age when young women around the world continue to be sacrificed by their pious fathers, brothers, and other young men.

"What if Abraham was wrong?" Or delusional, or sick? His actions "can't be understood, and can't be admired, on the basis of any socially acceptable notion of morality."

And what if some modern Abraham thinks God has commanded him to (say) shoot an 11-year old schoolgirl for being “anti-Taliban and secular," i.e., for advocating girls' right to education? [Malala's story... Daily Show]

Honor killings,” such atrocities are sometimes euphemistically camouflaged. There’s nothing honorable about them, and nothing a respectable philosopher can say in their defense.

It’s not just Islamist fundamentalists, btw, who support the abuse and murder of children in God’s name. Ophelia Benson cites an Arkansas congressional candidate who says “God’s law” decrees death for “rebellious children.”

But Clare Carlisle reads Kierkegaard's pseudonymously-delivered message as less commital, and more philosophically inquisitory: "What is faith?" Is it immoral ("morally abhorrent" in Abraham's case), irrational, and yet somehow elective and excusable?  Whatever it is, she says he's saying, it's not anything to be complacent about. And it's not something you have just because you go through the motions (i.e., attend church services and criticize atheists). 

Fair enough. But if "the truth of human existence can't be adequately grasped or expressed in terms of rational thought," we may be in big trouble.

David Wood, who drove down from Vandy to our campus last April to deliver a Lyceum lecture, has interesting thoughts on why we still read Kierkegaard (and Nietzsche):

A Day in the Life of David Wood...

Marx said some things too.

History calls those men the greatest who have ennobled themselves by working for the common good; experience acclaims as happiest the man who has made the greatest number of people happy. 
As Prometheus, having stolen fire from heaven, begins to build houses and to settle upon the earth, so philosophy, expanded to be the whole world, turns against the world of appearance. The same now with the philosophy of Hegel. 
Communism is the riddle of history solved, and it knows itself to be this solution.  
The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force… The ruling ideas are nothing more than the ideal expression of the dominant material relationships, the dominant material relationships grasped as ideas.
The philosophers have only interpreted the world, in various ways; the point is to change it.
The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a communist revolution. The proletarians have nothing to lose but their chains. They have a world to win. Working Men of All Countries, Unite!

Whether Kierkegaard’s and Marx’s words have ultimately been a force for emancipation and the change we need is a question for historians, and philosophers, and historians of philosophy, and philosophers of history. It’s probably best to leave the politicians out of it. [Kierkegaard and Marx @dawn... Kierkegaard and Marx at CoPhi... Marx for dogs]