Meta-Philosophy: Types and Orientations
I’ve had the idea - it’s been back-of-mind for a long while - that there are recognisable types of contributors to the Forum. There are probably many, but I’m not wanting to try and develop a comprehensive classification. It’s more that awareness of types helps with interpreting the kinds of responses that come in from different contributors and to interpret why they approach philosophical problems the way they do. It might help to at least understand why someone else’s ‘hovercraft is full of eels’.
First I want to recognise the ‘canonicals’. Their base is the canonical literature of mainstream philosophy, with an emphasis on what is called the ‘anglosphere’ - English-speaking academic philosophy. Wittgenstein, Donald Davidson, Austin, and other prominent names in English-speaking philosophy have particular significance but with due recognition of the traditional sources.
Then there’s continentals, which include those whose interests mainly comprise existentialism and phenomenology. Heidegger, existentialism, enactivism are a few of the names and schools associated with these types. (Oh, and Pomo - currently not that well represented).
There are many contributors not especially well-read in philosophy as such but who surf the currents of modern culture in science and technology, with a generally science-y approach not necessarily scientistic in a pejorative sense but taking science to be the principle arbiter of what should be considered.
There are some original sythesizers, who are seeking a systematic approach drawing on current scientific (meta-scientific?) theorising, such as biosemiosis, quantum physics, systems theory, and many related subjects.
And then there’s counter-culturals (in which I include myself). Their search is the ‘quest for enlightenment’, a greater or lesser ‘aha’ experience (‘lesser’ in light of long experience) which, it is hoped, somehow harmonises and brings together all kinds of insights into a vision of the whole. They are often magpies who collect bits and pieces from all kinds of sources - they look for ideas that will validate their idea of what enlightenment might constitute. Often widely, but not necessarily deeply, read, and not particularly scholarly.
I’m sure there are more, but within my orbit at this particular time, these are the types whose characteristics I can bring to mind. It’s worth reflecting a little on this kind of taxonomy, because it will help explain why contributors will say what they say - which often seems very odd to those from the other categories.
First I want to recognise the ‘canonicals’. Their base is the canonical literature of mainstream philosophy, with an emphasis on what is called the ‘anglosphere’ - English-speaking academic philosophy. Wittgenstein, Donald Davidson, Austin, and other prominent names in English-speaking philosophy have particular significance but with due recognition of the traditional sources.
Then there’s continentals, which include those whose interests mainly comprise existentialism and phenomenology. Heidegger, existentialism, enactivism are a few of the names and schools associated with these types. (Oh, and Pomo - currently not that well represented).
There are many contributors not especially well-read in philosophy as such but who surf the currents of modern culture in science and technology, with a generally science-y approach not necessarily scientistic in a pejorative sense but taking science to be the principle arbiter of what should be considered.
There are some original sythesizers, who are seeking a systematic approach drawing on current scientific (meta-scientific?) theorising, such as biosemiosis, quantum physics, systems theory, and many related subjects.
And then there’s counter-culturals (in which I include myself). Their search is the ‘quest for enlightenment’, a greater or lesser ‘aha’ experience (‘lesser’ in light of long experience) which, it is hoped, somehow harmonises and brings together all kinds of insights into a vision of the whole. They are often magpies who collect bits and pieces from all kinds of sources - they look for ideas that will validate their idea of what enlightenment might constitute. Often widely, but not necessarily deeply, read, and not particularly scholarly.
I’m sure there are more, but within my orbit at this particular time, these are the types whose characteristics I can bring to mind. It’s worth reflecting a little on this kind of taxonomy, because it will help explain why contributors will say what they say - which often seems very odd to those from the other categories.
Comments (33)
At various times I think I’ve been in all of those categories except “original sythesizers”.
“Continentals” should probably also include critical theory and Marxism. Come to think of it, they could come under counterculturals as well. Come to think of it more, I’m guessing that American-style libertarians and anti-woke folk think of themselves as countercultural too.
But then the countercultural category begins to look strained. Maybe “politicals” could be added.
My main problem is that your definition of the countercultural type doesn’t imply anything actually countercultural, unless you just want to restrict it to secularism-sceptical spiritual seekers or something like that.
Another point: when I first saw the term “canonicals” I was expecting it to be the people who are into Plato, Aristotle, Hume, Kant, etc. So-called continentals are as steeped in that tradition as the Anglos, so splitting them up in the way you’ve done has its problems.
Canonicals (includes some Anglos and many continentals, as well as those who are neither. Focused on or knowledgeable in the tradition, well-read in the great works going back to Plato)
Analytics
Contrarians
Sciencey dabblers
Politicos
Woomongers :wink:
:smirk:
I wanna be in the canonical column, strike the anglo tag, and continental column, strike the existential/phenomenological tag.
Does that work?
Dunno about that. Maybe it’s just me. Got this thing about pigeonholes, donchaknow.
I did a similar exercise in the first few months of being here and I identified four types: thinkers, theorists, monomaniacs and fools. Naturally there's often a blur between types. The monomaniacs tend to hawke an obsession, which everything keeps coming back to. The theorists are those who suck up and spout scholarship like it's a form of redemptive catechism. The thinkers include anyone seriously engaged in ideas, with or without a philosophical education. The fool are those who... you can guess. I value all of it, but sometimes the answers to OPs read like a series of satirical depictions of personality types and their flaws. When I feel that way, I go back to music.
So which are type are you, Tom?
At my best I'm probably ¼"theorist", ¼"fool" & ½"thinker" (but I might be flattering myself). :sweat:
Fool mostly and wannabe thinker.
Quoting Wayfarer
That's really important. The internet gets a lot of flack, but access to decent thinkers and communities has never been easier. Of course, we get the DK crowd and the bluffers too, but at least they are mostly wanking about matters of importance.
You're right; parsimony is good, but how parsimonious can we be while still being comprehensive? Can you think of ways to collapse these categories further?
Good question. When I am on here I often find myself thinking that there are only two categories - honest interlocuters and dishonest ones. Now 'dishonest' might be a bit harsh. Perhaps it's more the case that some member's monomania can get in the way of a genuine exploration of the subject at hand. Perhaps in the end we are all either fools or dilettantes...
:up: I think most of us are to varying degrees fools and dilettantes.
I'd class myself as a foolish dilettante skeptic.
A fool who know s/he's a fool or a fool who doesn't know? – that is the question. :smirk:
Quoting Janus
Two faces of every drachma: naturalist (i.e. reality) or non-naturalist (i.e. ideality). :fire:
Maybe I should put the two types this way: naturalist (re: immanence) and non-naturalist (re: non-immanence).
Anyway, as an aside, I think concepts like e.g. realism, materialism & idealism are suppositions and not propositional statements, so that being "true", as you suggest, Janus, isn't determinative; rather the self-consistency, contextual coherence with adjacent-concepts, descriptive clarity & communicative usefulness, for example, are more adequate criteria – rules-of-thumb – for de/selecting (or creating) philosophical concepts. What do you think? :chin:
I agree that the truth (which I would say means reality) of materialism and idealism are non-determinable. So I see them as purely speculative, and ultimately undecidable in principle. The trouble with criteria of self-consistency, contextual coherence, descriptive clarity and communicative usefulness is that these are all context and presupposition-dependent and one person's meat will be another's poison.
I just concern myself with understanding the ideas and their implications, and beyond that I suspend judgement. So, not having a settled opinion I don't have a dog in the race. Also, I don't think it matters what we believe when it comes to abstruse undecidables
I agree with Nietzsche that it is better to believe whatever helps you live and flourish best, or else abstain from believing anything if that works better for you (as it does for me), rather than agonizing over whether something undecidable is true or false.
That's my small coinage, for what it's worth.
Anyway, I'd classify myself as a system builder.
Well according to my parsimonious 'two types', I cop to philosophical naturalism (i.e. prioritizing ontological immanence over ontological non-immanence) in my praxes.
:up: If I have a tendency any way it would be that way...I certainly don't believe in or prepare for an after life.
I agree with Deleuze when he treats some concepts as created things. When one uses them as a point of departure, the thought is some of them and some of the one using it. That is a different activity from each of us expressing ourselves as well as we can with the words we can share as given starting points.
That is why I put effort into wrestling with 'primary' text. I want to have what is said to be mine, but I recognize when the feeling is not mutual.