[FRIAM] description - explanation - metaphor - model

[Frank Wimberly]

Schadenfreude.  Sad- happiness, I think.  Don't forget the final "e".
-----------------------------------
Frank Wimberly

My memoir:
https://www.amazon.com/author/frankwimberly

My scientific publications:
https://www.researchgate.net/profile/Frank_Wimberly2

Phone (505) 670-9918

On Fri, Dec 27, 2019, 8:57 AM Steven A Smith <sasmyth at swcp.com> wrote:

>
> Glen -
>
> Well found.   I am digging into it now.  Thanks to both you and Eric S.
> for this acute but interesting/relevant bend to the thread at hand.
>
> A fascinating twist in our "Climate Complexity Summit" in Stockholm
> earlier this month (thanks Merle for instigating/organizing) was what
> felt to me was an emergent awareness that the core of "Endogenous
> Existential Threat" (my term)  Responsefrom a Complexity Science
> standpoint is at least partly (if not centrally) the question OF morality.
>
> Whence arises morality?   Our tribal (e.g. judeo-christian, etc)
> precedent said these things came down from (the) God(esses) or possibly
> "the Ancestors", and modern Sociology, Psychology, Spirituality seem to
> appeal to the idea(l) that it comes from deep within us (humans).   This
> (sub)thread advances the contemplation I have been trying to worm my way
> into about how such a human-centric abstraction as "morality" might be
> rooted in fact in our heritage as complex adaptive systems amongst
> complex adaptive systems, roughly (illusorily?) decomposable into  a CAS
> of CASes as it were.
>
> Before I start rattling my dentures in all directions at once, I'll try
> to read Rescher and maybe even follow some of the loose threads he might
> leave exposed for tugging on.
>
> - Steve
>
> > Heh... ask and ye shall receive!
> >
> >
> https://fewd.univie.ac.at/fileadmin/user_upload/inst_ethik_wiss_dialog/Rescher__Nicholas__2008_Moral_Objectivity.pdf
> >
> > Rescher, seemingly a Peircian pragmatist, goes through a hypothetical in
> an attempt to argue that for a moral principle to be objective, the
> community to which it applies must have some (accurate) conception of
> morality. By the parenthetical "accurate", I mean those moral principles
> they hold must, in some definition, benefit that community.
> >
> > But what's interesting in relation to EricS's question about higher
> order structures is his assertion that moral principles are *schematic*,
> with some variables bound to context. And he develops, then, a hierarchy of
> moral principles where:
> > "At this highest level alone is there absoluteness:the rejection of
> appropriate moral contentions at this level involves alapse of rational
> cogency. But at the lower levels there is almost always some room for
> variation, and dispute as well."
> >
> > Such a nesting of schema bears a striking resemblance to what EricS is
> asking for in the context of the biosphere or the higher order attributes
> of dynamic systems. The *trick*, of course, that Rescher doesn't seem to
> cover (perhaps I missed it), is whether the *schema* evolve, whether it's a
> strict hierarchy, etc. hearkening back to EricC's post about whether or not
> a Peircian "convergence" assumes stationarity.
> >
> > Regardless, I'm pretty skeptical of Rescher's setup because it hinges on
> this ability to predicate/define groups and define what's beneficial for
> those groups. But that's orthogonal to the rather nice idea of schematic
> principles.
> >
> > On 12/26/19 3:43 PM, uǝlƃ ☣ wrote:
> >> It would be fantastic to read some treatment of higher order structures
> like social justice issues from Peirce or one of his intellectual
> descendants.
> >>
> >> On 12/26/19 2:47 PM, Eric Charles wrote:
> >>> Eric (Smith), Peirce has extensive writings on probability and VERY
> extensive writings on logic. I suspect he has much of what you are looking
> for, we just don't focus on that part of his work as much. While he didn't
> have a full modern understanding of all that stuff, he was massively ahead
> of his time.
>
>
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