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PaperclipPerfector  1yr ago (text post)   30031 thread views

Culture War Roundup for the week of March 4, 2024

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Materialism, as the philosophy exists today, is a relatively recent phenomenon. When we talk about someone being a 'materialist' we don't mean they shop for lots of handbags or fancy dining room sets. Instead, a materialist is generally defined as seeing all facts or pieces of the world, including the human mind and will, as dependable on or in the most extreme case reducible to physical processes.

In other words, there is only physical matter moving around and interacting, no other forces exist in the universe.

There are a number of major issues within determinism such as free will, and the seeming ability of humans to make choices that operate outside of physical processes. Of course this claim has been papered over from the materialist side by claiming that free will is just an illusion, but the determinists haven't made much headway. The most famous contemporary materialist from my understanding is Daniel Dennett, who has written extensively on free will, determinism, religion, et cetera, and basically come up with a convoluted 'compatibalist' view: that the world is all physical processes, yet we also have free will. Somehow.

Now challenges to materialism present a number of problems, primarily the fact that our modern, statistical, ScientificTM worldview cannot tolerate or understand any phenomena that aren't easily and simply repeated. Even if supernatural phenomenon did exist however, the bias against them has grown so massive in the last century that any respectable scientist wouldn't be caught dead going near these claims.

Why does this matter for the Culture War? Well outside of even religion, our entire cultural regime rests upon Science being the arbiter of truth and ender of disputes. If it turns out our materialistic worldview science has given us ends up being false, there are innumerable cultural repercussions, from the temporal vindication of religion to the re-opening of entire new vistas of understanding. Materialism's truth or falsity is, I would argue, the most important higher level question for our world to answer at the moment. Unfortunately, the mainstream consensus has been that materialism is true a priori despite massive contradictions. Even if many moderns don't outright argue this, their actions and stances on various topics reveal them as materialists through and through.

I'd imagine many people reading this haven't been exposed to some of the more respectable claims of anti-materialists. I'm going to quote heavily from this article by Roger's Bacon to give you an idea of some of the more interesting claims. Bacon, in turn, pulls heavily from a book entitled The Flip: Epiphanies of Mind and the Future of Knowledge, if you're interested in further reading.

Bacon explains how Freeman Dyson, an intellectual titan by any standard, posited this idea:

In my review I said that ESP only occurs, according to the anecdotal evidence, when a person is experiencing intense stress and strong emotions. Under the conditions of a controlled scientific experiment, intense stress and strong emotions are excluded; the person experiences intense boredom rather than excitement, so the evidence for ESP disappears...The experiment necessarily excludes the human emotions that make ESP possible.

This view is generally referred to as "Traumatic Transcendence," or in other words you need extremely strong states to activate latent 'powers' or abilities, states which controlled experiments almost by definition cannot excite in patients. We're not just talking scaring someone a bit, we're talking extremely near death or something similar. And even in those states it's an extreme rarity of cases, apparently. However, we have extensive anecdotal reports, many from quite distinguished thinkers and well corroborated, that propose something like traumatic transcendence being real.

There are of course other examples. I'm going to quote this one from Mark Twain at length, which I find fascinating:

Dressed in his famous white “dontcaredam suit” Mark Twain was famous for mocking every orthodoxy and convention, including, it turns out, the conventions of space and time. As he related the events in his diaries, Twain and his brother Henry were working on the riverboat Pennsylvania in June 1858. While they were lying in port in St. Louis, the writer had a most remarkable dream:

In the morning, when I awoke I had been dreaming, and the dream was so vivid, so like reality, that it deceived me, and I thought it was real. In the dream I had seen Henry a corpse. He lay in a metallic burial case. He was dressed in a suit of my clothing, and on his breast lay a great bouquet of flowers, mainly white roses, with a red rose in the centre.

Twain awoke, got dressed, and prepared to go view the casket. He was walking to the house where he thought the casket lay before he realized “that there was nothing real about this—it was only a dream. Alas, it was not. A few weeks later, Henry was badly burned in a boiler explosion and then accidentally killed when some young doctors gave him a huge overdose of opium for the pain. Normally, the dead were buried in a simple pine coffin, but some women had raised sixty dollars to put Henry in a special metal one. Twain explained what happened next:

When I came back and entered the dead-room Henry lay in that open case, and he was dressed in a suit of my clothing. He had borrowed it without my knowledge during our last sojourn in St. Louis; and I recognized instantly that my dream of several weeks before was here exactly reproduced, so far as these details went—and I think I missed one detail; but that one was immediately supplied, for just then an elderly lady entered the place with a large bouquet consisting mainly of white roses, and in the centre of it was a red rose, and she laid it on his breast.

Now who of us would not be permanently marked, at once inspired and haunted, by such a series of events? Who of us, if this were our dream and our brother, could honestly dismiss it all as a series of coincidences? Twain certainly could not. He was obsessed with such moments in his life, of which there were all too many. In 1878, he described some of them in an essay and even theorized how they work. But he could not bring himself to publish it, as he feared “the public would treat the thing as a joke whereas I was in earnest.” Finally, Twain gave in, allowed his name to be attached to his own experiences and ideas, and published this material in Harper’s magazine in two separate installments: “Mental Telegraphy: A Manuscript with a History” (1891) and “Mental Telegraphy Again” (1895).”

Again, there are almost endless examples of these types of phenomena occurring, which are unfortunately decried by any scientific establishment that exists today.

However, traumatic transcendence isn't the only explanation. Another reasonable explanation for our inability to capture these occurrences in experiments would be that they are mediated by an intelligent, non-human agent of some kind such as a ghost, demon, angel, God or gods, et cetera. In fact, this is the claim straightforwardly put forth by most believers in the supernatural throughout history. Which of course is essentially all humans before the last century.

If these other beings did in fact cause supernatural events to happen, or at least need to give their 'permission' so to speak for the normal laws of physics to be suspended, well then of course we wouldn't be able to predict when it would happen. We still aren't even good at predicting human behavior, outside of pacified and corralled Westerners who are manipulated 24/7 by intense media designed to change their behavior.

Another idea to explain supernatural phenomena, while a bit more 'out there,' is actually one I find quite compelling. Bacon outlines it as such:

In traumatic transcendence, we see reality responding to an acute state of consciousness in some individual. However, there may also be a sense in which this happens “chronically” in response to states of collective consciousness. This leads to a startling conclusion, one that forms a central theme of Kripal’s work: culture directly affects the real by mediating and constraining the kinds of consciousness experiences which people are capable of having. In a very literal sense then, the metaphysical paradigm of an age determines the metaphysical truth of that age.

We did not simply realize the truth of secular materialism, we “realized” it.

Crucially, this is not something that one can simply opt out of by adopting some facile belief in the supernatural. To live in this age of disenchantment is to operate within an episteme of doubt and suspicion; this makes it almost impossible to obtain those states of consciousness which require absolute metaphysical belief of some kind. The spell was broken once we began compulsively “looking over our shoulders at other beliefs” (Charles Taylor).4

This idea is actually explored quite a bit in fantasy and science fiction - for instance Warhammer 40K has a similar world, where every conscious mind's inherent beliefs do affect material reality, and enough of those together can cause a planet or part of the universe to operate drastically differently than others.

It's worth considering, at the very least.

Overall, there are still many mysteries to be explained in our universe, despite what our reductionist and materialist culture would have you think. I'll end with another block quote from Kripal, as he says it better than I ever could:

As Aldous Huxley pointed our long ago in his own defense of “mystical” experiences, we have no reason to think from our ordinary experience that water is composed of two gases fused together by invisible forces. We know this only by exposing water to extreme conditions, by “traumatizing” it, and then by detecting and measuring the gases with advanced technology that no ordinary person possesses or understands.

Nothing in our everyday experience gives us any reason to suppose that matter is not material, that it is made up of bizarre forms of energy that violate, very much like spirit, all of our normal notions of space, time, and causality. Yet when we subject matter to exquisite technologies, like the Large Hadron Collider near Geneva, Switzerland, then we can see quite clearly that matter is not “material” at all. But—and this is the key—we can only get there through a great deal of physical violence, a violence so extreme and so precise that it cost billions of dollars, necessitated the participation of tens of thousands of professional physicists, mathematicians, and computer scientists, and required decades of preparation to inflict it and then analyze its results. Hence the recent discovery of the “God particle,” or Higgs boson at CERN.

We invested our energies, time, and money there, and so we are finding out all sorts of astonishing things about the world in which we live and of which we are intimate expressions. But we will not invest them here, in the everyday astonishing experiences of human beings around the world, and so we continue to work with the most banal models of mind—materialist and mechanistic ones—that is, models that assume that “mind equals brain” and the psyche works like, or is, a computer. What is going on here? Why are we so intent on ignoring precisely those bodies of evidence that suggest that, yes, of course, mind is correlated with brain, but it is not the same thing. Why are we so afraid of the likelihood that we are every bit as bizarre as the quantum world; that we possess fantastic capacities that we have so far only allowed ourselves to imagine in science fiction and fantasy literature? (The Flip, pg. 38)

The foundations that made western civilization able to innovate into building a nice society to live in, one in which we can enjoy the fruits of science, come from having spent 1,000 years under a catholic theocracy. Before the Middle Ages learning was a hobby for rich idiots with no day job in their parents’ basements; by the end universities were a thing as a more or less organic development from cathedral schools intended to teach boys how to sing religious hymns(and in fact a Gregorian chant choir is still to this day called a schola). The use of the church calendar brought Europeans to more punctuality and allowed waged labor to take a bigger role in the economy by allowing it to be tracked and measured against a trusted third party. More or less free marriage to non relatives broke the power of clans and improved treatment for women(and societies with powerful clans are still like that)- a direct result of the dictates of the Catholic Church. I could go on and on, but non western societies that have built nice, livable communities for the majority of their population have done so by copying western habits, although usually not the original worldview.

This is an excellent reply if you take the view of religion as a social technology. But it says nothing about the epistemological and empirical claims of said religions. Yes, Catholicism had a (debatable) pro-social effect on European, but the question remains: "Is it true?". The fact that this questions is even being posed means that the materialist point of view won: materialism is the new standard against which any other claim must be measured to. The reason that it won is, in my opinion, that it just works: since the Scientific Revolution we need less and less epicycles. What we can condemn and criticize is the modern institutional Science(TM): sociology, psychology, anything gender and race, certain parts of genetics, anything slightly political. But this is a failure that is not imputable to materialism or science as a method since these "soft sciences" (a.k.a. pseudo-sciences at worst, proto-sciences at best) are more akin to theology than science: they often work backwards from acceptable result (Revelations), their claims are often metaphysical - the dualist concepts of sex/gender are basically gnostic -, they have heresies and schisms (different psychotherapeutical schools) that generally result in the same outcomes: none. The hard sciences, the materialistic ones, somehow do not have the same problem, or better, they do not have it to the same degree, the metaphysical claims are generally done at the fringe: Loop Quantum Gravity, Big Bang, Quantum Determinism and so on, and these are the branches that more divert from materialism and empiricism into mathematical metaphysical amusements.

Yes, Catholicism had a (debatable) pro-social effect on European, but the question remains: "Is it true?". The fact that this questions is even being posed means that the materialist point of view won: materialism is the new standard against which any other claim must be measured to.

And the Catholic Church does have an answer to that question, and reasons for why, and those reasons and that position predate materialism. Hardly evidence that materialism won so much as evidence that the Catholic Church believes its own claims.

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