By Raymond Geuss
Wishful pondering is a deeply ingrained human trait that has had a long term distorting impression on moral considering. Many influential moral perspectives depend upon the confident assumption that, regardless of appearances on the contrary, the human and wildlife within which we are living may perhaps, finally, be made to make experience to us. In A international with no Why, Raymond Geuss demanding situations this assumption.
The essays during this collection--several of that are released right here for the 1st time--explore the genesis and old improvement of this confident configuration in moral suggestion and the ways that it has proven itself to be unfounded and faulty. Discussions of Greco-Roman antiquity and of the philosophies of Socrates, Plato, Hegel, Marx, Nietzsche, and Adorno play a primary position in lots of of those essays. Geuss additionally levels over such themes because the strategies of intelligibility, authority, democracy, and feedback; the function of mendacity in politics; structure; where of theology in ethics; tragedy and comedy; and the fight among realism and our look for meaning.
Characterized by way of Geuss's wide-ranging pursuits in literature, philosophy, and heritage, and through his political dedication and trenchant type, A global with out Why increases primary questions on the viability not only of particular moral strategies and theses, yet of our most simple assumptions approximately what ethics may well and needs to be.
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Additional resources for A World without Why
Pyrrhus acted as if he was confident of knowing how the oracle was to be read. It just turned out that (in retrospect) he had misunderstood it. Looking on at this from the outside we can see that there are at least two (or three) relatively (given the context) clear alternative readings, which Pyrrhus ought to have considered. In the case of the Trojans the response has a completely different kind of indeterminacy. “Seek your aged mother” does not in the same way carve out a relatively clear set of alternative possibilities, and it is not exactly “vague” and open to reinterpretation in the way in which “victory” is.
21 It is convenient to use the Latin word vates to refer to such an intermediary. Occasionally in the past people have construed the role of the poet as in some sense like that of the vates. 22 Even in the best of circumstances, however, the poet does not know exactly what the god knows or at any rate does not know whatever is to be known in the way in which the god knows it. The vates does not, that is, in transmitting the god’s message know any more than anyone else who hears the message. So the extent to which the vates can consciously and in detail enter into the potential paedagogic purposes of the god is likely to be limited.
So why doesn’t the god initially say what he means with sufficient clarity to be immediately understood? One possibility is simply to say that this question is based on a misconception. There are no gods, and what are called “oracles” are just inventions of the priests and priestesses who “serve” the oracle; except by accident, they have no more knowledge of anything than we do. Lack of clarity is their way of minimising the chance that they will be found out to be frauds and lose their livelihood.
A World without Why by Raymond Geuss