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Joined 1 year ago
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Cake day: June 23rd, 2023

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  • As a vegan, you’re absolutely right. A lot of people think the hard part is giving up meat or dairy or eggs, but it’s not. The hard part is dealing with the social implications. Explaining to your friends you aren’t willing to eat with them when they’re doing something you find thoroughly wrong. Having your mom disappointed you won’t eat her cooking.

    You have to be willing, at least somewhat, to pay the cost of maintaining your convictions, and nobody ever tells you that when you start.

    Social change is hard, and it takes time. But so many have already blazed a much harder path than I’ve had to endure, and every time someone else gets on board it makes it easier.

    Doing the right thing is rarely the easiest thing.


  • Because the aggregated weighted result ranking provides a more useful page rank than any individual search engine, and if any search engine tries to (accidentally or otherwise) stuff specific results into the top ranks, it doesn’t matter. It’ll be deranked because no other engine displays those results highly. In a similar manner, it deranks targeted SEO attempts unless multiple platforms are targeted.

    Don’t get me wrong, it still has its problems. For example, if the individual search engines all get a bit too samey, then it will as well.








  • I think the inverse problem is more troubling. If you accept that nothing has inherent value, then isn’t everything morally permissible? Maybe it is an emotional decision, or perhaps a leap of faith, but I find that idea so repugnant, I couldn’t believe it and continue functioning as a person.

    I think in terms of consciousnes, Occam’s razor leads me to suspect that it’s tied to brain function, and when that ceases, so does it. Of course, once again, things like this are very hard to prove. I do think, though, that science and philosophy will eventually unravel it. (Incidentally, there’s actually a book by Dan Dennett I’ve been meaning to read about this topic which was suggesting we’re quite a bit closer to figuring it out than most people think.)

    One of the problems with philosophy is that there’s never any smallest part, beyond perhaps Descartes’s “cogito, ergo sum”. You can reduce any argument more and more and they all start to not make sense and eventually crumble. You can pick at their semantic foundation or the thousands of years of preceding thought until they unravel, then that nice sweater is now just a bunch of fibres. If you refuse to view philosophical arguments as a whole, then there’s nothing there to view.

    It’s like an actual sweater. Does it even exist in the first place? After all, it’s just a bunch of stuff arranged in a particular way, and it’s called a sweater because it has some sort of human utility and we decided to give it a name. You could go about your life and believe that sweaters don’t exist, and it’d be quite hard to prove you wrong.

    Or you can accept that it’s a useful human construct, so they do. Maybe you could even go further, and believe there’s some idealised concept of sweaterness that exists in some meta-reality, which all sweaters share a property of.

    I think this is essentially the realist viewpoint.

    And you could be right, maybe all our current moral theories do run into contradictions, so perhaps they’re all wrong.

    Heck, we’re running into similar problems in astrophysics. When we learn more about our universe, and things stop adding up. But that just means we go back to the drawing board and find a better model until they make sense.

    Same for philosophy. When you reach a contradiction, you go back and come up with better ideas. It’s a process of slowly uncovering the truth.


  • I think it’s rather self evident, but I’ll share a logical outline which resonates with me. To be sussinct: Most sentient beings kinda like being alive. Where possible, it’s morally preferable to let them continue in that state.

    It’s basically an application of the golden rule. You can get in to game theory or utilitarianism for more thorough arguments to show that killing is generally wrong, but it then still has to come back to life having value which is quite hard, if not impossible, to logically prove.

    So then you need to refer back to philosophy to find arguments that life has intrinsic value. I personally prefer using Camus’ acceptance of the absurd as a basis for intrinsic value, but there are lots of other potential arguments that lead to the same conclusion.

    Ultimately, though, it’s impossible to even prove that other beings simply exist (e.g. solipsism) or have experiences, but at some point we mostly all look at the evidence and accept that they do.