If you don't mind then I'll be a bit pedagogical in my going through your response.
Not at all. I actually enjoy it.
While I dont think that everything has been thought of, I do think that if we appeal to others ideas then we can get a better grounding of where we are going. Could you imagine spending a lifetime only to re-create the collected works of Marx, only to find out that communism Isnt the big-bad, but rather proof you wasted your life?
I don't really hold communism out to be a "big bad" at all. It suffers from the usual shortcomings of attempting to build a logically (or otherwise) consistent model of [any significant piece of] human behavior and construct a hypothetical world in its image. It is a very human thing to do, and a worthwhile endeavor. The obsession so many people have with originality is utterly banal. The fact that an idea is as old as the hills doesn't mean that struggling to own it for oneself is a waste of time.
His appeal is probably taken better from the influence of hegemonic forces that have a historical influence on praxis. I wouldnt dismiss labor simply as the imbuing of human spirit and worth into an item, but rather praxis and accompanying practical rationality (as it relates to history and powerful societal influences) as a key focus that goes against the simplistic scientific-realism of a positivist world-view regarding social order.
This I think is what my biggest and most enduring take-away was: that context is always important. Corollary: if you don't perceive that context is relevant to a question about humans, you haven't stepped back far enough.
Marx was an amazing thinker. Add to that the fact that he was a good writer too. The scope of his work is virtually unmatched. So many of his predictions about capitalism and other political-economic systems were spot on that I can't believe he is not read by every high school student. (Well, actually I can...) It's just a shame IMHO that he insisted on venturing into eschatology. On the other hand, when that little slice of his work is taken with the right amount of salt it is still very useful as an illustration of what his idealized hopes were.
Rand is a bad anti pragmatist. If anything I think she was arguing FOR liberal socialism by making such mindless arguments; but then seeing how many people think shes got the right ideas just goes to show you can fool some of the people all of the time
I actually agree with a few of her one-liners, but don't take that as saying I subscribe to her philosophy! I don't really hold the sloppiness of her philosophy against her. After all, I don't hold that morality/ethics/values ought to be derived from one's philosophy. IMHO it generally is the other way 'round, despite many philosophers' attempts to make it appear otherwise.
Nietzsche is an interesting writer. Hes got two distinct forms of thought to be drawn: nihilism and post structuralism; or at least thats whats attributed to him. In truth post-structuralism comes out of John Paul Sartre being and nothingness. Unfortunately, this is actually a very poor take on reflecting on Heidegger using a nihilistic Nietzchian lens. It dismisses the physical-real in a way that loses touch with the authenticity of being that Heidegger is going for.
The thing that struck me about Nietzsche was his pervasive joy. I didn't get around to reading any of his work until, well, later than my youth, primarily because I had allowed my impression of him to be shaped by pedestrian notions of nihilism. It was entirely plausible to me that a philosopher could have become prominent by dressing up a philosophy of dour nothingness in elaborate words so I never devoted the time to read him. When I did I was transported. Again, while I adopted bits of his approach I can't say that I am a follower of Nietzsche. However it was refreshing to see that there is a joy that seems to be held in common between great minds of such diverse perspectives. Rand and Nietzsche are philosophical opposites in so many ways, but their common depiction of spontaneous joy (not necessarily happiness) was available for those who live heroic lives is quite compelling.
Theres a strong argument by Descartes regarding this in a letter he wrote to (later to be quean) Elisabeth. Essentially, he argues for reification if the reified thing is linked to something that has a potentiality for existence. I disagree with the abstraction of quantification as a reality as theres always a tolerance and even more so theres a cone < of variance cutting across phenomenon (a normal distribution of normality of variance, if you will).
I'm not sure any more what "potentiality for existence" means. While I'm not a determinist, I view the perception of time as an information constraint. IMHO what gets labeled as "potentiality for existence" is merely human imagination, coupled with a bit of vanity.
From that perspective Bayesian probabilistic thinking is the only reasonable perspective; unless fine controls are implemented to keep the physical-real within specific tolerances.
If you are talking about how best to understand what staistics says about an experiment I would agree that the Bayesian perspective is more compelling than that of classical probabilists. If you were making a connection to how one ought to think about the relationship between mathematics as
That said, economics is the reified connection to purchasing power which is not real and is, in fact, created by the exchange of (not the existence of) slips of paper. As such connecting numbers to money doesnt make any sense at all unless looked at from a probabilistic standpoint.
I am unconvinced that economics is the reified anything. Economics is a sandbox of psychology. The fact that it pretended to answer questions about the simultaneous behavior of large numbers of people before psychology ever tried is only an illustration of the field's self-importance. And if a field appears to have an overly-inflated view of its significance relative to psychology, well that's not a good sign...
The behavioral economists are on to something though. They are a refreshing development.
Burger and Luckmann look at how objective reality is created; no doubt its a modern take on many older thoughts, but who the hell cares, right?
I'll get back to you when I've red a bit of Burger and Luckmann.
Theres this pre-Socratic poet that wrote about an awakening. People realize that there is only the one thing, everything is inter-connected and the shades and lines we draw between objects Is only a matter of how we intend to use them. If we take our human-intervention out of the mix we are all one thing and if we put human-perspective back in everything is in a state of flux. You can awaken to this knowledge, truly understand it, but when you to back to sleep and start using things as things then you forget your awakened state like someone waking from a dream forgets a dream.
So this is a move toward pragmatism, when everything is socially constructed and all physical real is one thing, then what has utility is also socially constructed.
[/quote]The more I read about social constructivism the more I am convinced that I am not really one of them either. I have come to thoroughly believe that all social constructs are social constructs. However having become immune to "believing" (that is, ascribing significance to the notion that a packaged set of words can ever communicate anything significant about a postulated superior objective reality - if such a thing "exists"*) in anything such as country, a philosophy, law, moral norms, etc. All these things are just a bunch of people doing stuff. If they stopped acting like these social constructs existed they would fail to "exist".
However I don't hold that all cognition is built on social constructs. Despite my belief that perceived objects don't have an objective reality, object perception is clearly not dependent on socialization (although it may of course be affected by it). There is a more animal "connectedness" to the world that I have embraced with regard to more complex thought structures as well. It is hard to consciously embrace this more animal connectedness, as words are obviously social constructs too, so thought that is processed in words is already divorced from this more immediate form of cognition.
After dismissing the notion that there is one philosophical system that I will cleave to 'til death do us part, I dismiss them all as social constructs and now pick them up when they suit my purpose. I don't put them down flippantly or contemptuously, but simply when they no longer suit my goal.
* Please excuse my loose usage of the word exist. When I put it in quotes, I hope its meaning is clear enough form the context. I don't always mean it in the same way. I don't have much philosophical jargon, as I am merely a pedestrian reader with greater than average patience.