Delight Springs

Friday, September 23, 2022

Hands off

 Much ink and many electrons have been spilled, trying to pinpoint just what it means to be a pluralist in philosophy. The Philosophical Dictionary says it's 

Belief that reality ultimately includes many different kinds of things. Thus, in ethics, the supposition that there are many independent sources of value and, in political life, acceptance of a multiplicity of groups with competing interests. Epistemological pluralism is a common feature in postmodernist thought.

Recommended Reading: Andrew L. Blais, On the Plurality of Actual Worlds (Massachusetts, 1997); John Kekes, Pluralism in Philosophy: Changing the Subject (Cornell, 2000); Michael P. Lynch, Truth in Context: An Essay on Pluralism and Objectivity (MIT, 1998); Nicholas Rescher, Pluralism: Against the Demand for Consensus (Clarendon, 1995); Byeong-Uk Yi, Understanding the Many (Routledge, 2002); Michael Walzer, Spheres of Justice: A Defense of Pluralism and Equality (Basic, 1984); and Philosophy and Pluralism, ed. by David Archard (Cambridge, 1996). Also see IEPEBP. J. McGrath, and ISM.

SEP distinguishes logical, scientific, value, religious, and other pluralisms at great length.

Some old Vandy friends even say pragmatists can't be pluralists (depending of course on how we define and analyze our 'isms... and depending, I think, on who we're talking to).

My old Vandy mentor said pragmatists should be stoics, and vice versa. So by my reckoning we can throw stoic pluralism into the hopper too.

I try not to lay all that on my undergrads. I just refer them to WJ:

"Ethically the pluralistic form takes for me a stronger hold on reality than any other philosophy I know of, being essentially a social philosophy, a philosophy of 'co',,," --The Essence of Humanism

For me, the conclusion of "On a Certain Blindness in Human Beings" sums it up nicely. Pluralism

absolutely forbids us to be forward in pronouncing on the meaninglessness of forms of existence other than our own; and it commands us to tolerate, respect, and indulge those whom we see harmlessly interested and happy in their own ways, however unintelligible these may be to us. Hands off: neither the whole of truth nor the whole of good is revealed to any single observer, although each observer gains a partial superiority of insight from the peculiar position in which he stands. Even prisons and sick-rooms have their special revelations. It is enough to ask of each of us that he should be faithful to his own opportunities and make the most of his own blessings, without presuming to regulate the rest of the vast field. 

 

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