where am I

[Howie]

Nobody makes sense to me. I make no sense to anybody. Things absent of anybody, make sense to me.

[Siиdяed]

...I think he's going to cut himself. INTERVENTION.

[Merlock]

[Siиdяed]

...or, "whut he said".

[Carôusoul]

Oh dear Howie. Oh dear.

[Howie]

I have reached out in Forums such as philosophy and extended discussion. I make a post in Senseless banter and there I find someone on the other end. Go figure? The only sense I have found, is in the senseless.

[Siиdяed]

Aw, that's so poetic. ...wait, what? That said, I see what you mean.

[Carôusoul]

And I can't make it on my own. (And I can't make it on my own.) Because my heart is in Ohio. So cut my wrists and black my eyes. (Cut my wrists and black my eyes) So I can fall asleep tonight, or die. Because you kill me. You know you do, you kill me well. You like it too, and I can tell. You never stop until my final breath is gone. Spare me just three last words. "I love you" is all she heard. I'll wait for you, but I can't wait forever. You just don't stop do you H.

[Howie]

And I don't even remeber writing that. I must be in my sanity, or shall I say insane? should I stop?

[Goldney]

Nobody makes sense to me. I make no sense to anybody. Things absent of anybody, make sense to me. Is this a riddle? Because I want to guess you're in ... France!

[Siиdяed]

Actually that would be more fun. Hungary!

[Carôusoul]

And I don't even remeber writing that. I must be in my sanity, or shall I say insane? should I stop? Actually you didn't write those words. It was me in a cunning ploy to gain cheap laughs at your expense.

[Carôusoul]

Actually that would be more fun. Hungary! DETERMINISM IN ACTION. RIGHT FUCKING THERE. # You subconciously thought hungary because of the input of the people discussing it the other day; you had no free choice there whatsoever! free will is an illusion!

[arby]

Follow the little white rabbit

[Siиdяed]

Who was discussing Hungary the other day? On DV or elsewhere? And that doesn't prove determinism.

[Grod]

Is this a riddle? Because I want to guess you're in ... France! Actually that would be more fun. Hungary! No he's in Czechoslovakia.

[Siиdяed]

Czechoslavia doesn't exist any more, ignorant American.

[Carôusoul]

No he's in Czechoslovakia. You know I'm going to slovakia again in a week or so and I will get a photo of a "slovakia" sign. And you will lose.

[Grod]

You know I'm going to slovakia again in a week or so and I will get a photo of a "slovakia" sign. And you will lose. Oh, you.

[Carôusoul]

Who was discussing Hungary the other day? On DV or elsewhere? And that doesn't prove determinism. P1: No action is free if it must occur. P2: For any event X there are antecedent causes that ensure the occurrence of X in accordance with impersonal, mechanical causal laws. C: No action is free. The hard determinist defends each premise as follows: P1 simply expresses what is meant by “free”. Surely if an act must occur, it can't be free. P2 is the Thesis of Determinism — the notion that every event is caused in accordance with causal laws, which account completely for its occurrence. Obviously (for the hard determinist), nothing is uncaused. We can't even imagine what it would mean for a thing to be “uncaused.” The hard determinist claims that P2 is thus indubitable. (If you doubt P2 anyway, try to produce a counterexample — an instance of an uncaused event.) Thus, since causes guarantee that their effects occur — that is, if the cause is present, the effect must occur — and since everything that happens is the effect of some cause or set of causes, everything must occur. So nothing is free. Now, people often argue that P2 is true for the vast majority of events but is false for some human actions. Humans are different from mere things, people say. The hard determinist anticipates this objection, and gives the following argument to establish determinism for human actions: P1: No action is free if it must occur. P2: Human actions result from wants, wishes, desires, motivations, feelings, etc. P3: Human wants, wishes, desires, motivations, feelings, etc. are caused in turn by specific antecedent conditions that ensure their occurrence. C: Human actions are not free. Thus, for the hard determinist, humans are no different from other things. Your present actions are part of a causal chain that extends back far before your birth, and each link of the chain determines the next link on the chain. Hence, although it may appear to you that you have control over your present actions and mental states, you really have no control. And if you have no control, you certainly can't be held morally responsible for what you do. Thus hard determinism, if true, is important as an challenge to the very enterprise of normative ethics, which usually assumes people can be held responsible for at least some of their actions. Hard determinists can present their argument in a couple of other ways also. Both these arguments are of the reductio ad absurdum form, i.e., their strategy is to demonstrate that absurd consequences follow from the supposition that people are free. * Suppose your will were free. This would mean that your actions were not determined by causal laws. If no causal laws governed your actions, then it would be impossible to predict what you are going to do. But in fact people who know you can predict what you will do, with a fair amount of accuracy. And if they couldn't — if your actions were completely unpredictable — they'd probably say NOT that you were free, but that you were crazy. So your actions must be controlled by causal law. * Again, suppose your will were free. This means your actions are freely chosen, and you're morally responsible for them. How then do you make your choices? Either it's an accident that you choose as you do or it's not. If it's an accident, i.e., if you choose randomly or by chance, then it's just a matter of chance that you didn't choose otherwise. So how can you be held morally responsible for choosing as you did? On the other hand, if you didn't choose by accident, then that means there's a causal explanation for your choice, and this confirms hard determinism. If hard determinism is correct, then, * There can be no freedom in the sense required for morality. * There is no point in punishing or blaming or putting down those who do “wrong,” since they cannot help it. Indeed, there is no point in making value judgments of any kind about other people. People are not “better” or “worse”; they are only different. And if you differ from someone else, you differ, period. If you change, it's because you “have it in you” already to change; if you don't change, you simply “don't have it in you” and can't be blamed. * The notion of sin becomes incoherent. If sin is incoherent, then fundamental doctrines of Christianity (e.g., redemption from sin) are pointless. * Persons cannot be thought of as in any way “special” or “higher” than other animal species or physical objects. Thus, the interests of humans should not necessarily automatically be thought to override the interests of animals or plants. However, the hard determinist does not think these consequences are necessarily bad. In fact, some hard determinists argue that the consequences might be very good. You can create a much better world, they argue, once you abandon the outdated notion of freedom. For example, B. F. Skinner argues that since people are the result of their conditioning, and will get conditioned by their upbringing and environments anyway, we ought to control people's upbringing and environments as much as possible to ensure that their conditioning is positive. The science of psychology, particularly Skinner's behaviorist principles of positive and negative reinforcement, can and should be applied to this task. Such a plan would be far better than the current situation, in which people's conditioning is more or less random; receiving positive conditioning is now just a matter of luck. But because people's actions and feelings are determined, you can create a perfect society simply by figuring out how to condition people so they don't do anything harmful, make a contribution to society, and have a happy consciousness. Note that Skinner does not discount the importance of feeling free. Like all the interesting hard determinists, he acknowledges as an empirical fact of psychology that people prefer doing what they want to do, and prefer not to be coerced into doing what they don't want to do. Any happy society must take into account what people actually want. But since the hard determinist thinks that people's wants are determined by conditioning, s/he does not place any special emphasis on what people want right now, or what they have wanted at at various points in history. Social order depends on manipulating people's wants, so they voluntarily choose what they have actually been programmed to choose. Freud and the ethologists (e.g., Konrad Lorenz) and sociobiologists (e.g., Richard Dawkins) are determinists of a different stripe, somewhat less optimistic and utopian than Skinner. Like Skinner, they discount the importance of people's actual desires. Actual conscious human wants are simply data, symptoms, residues of evolution or previous conditioning or manifestations of mental structures over which the individual has no control. Human subjectivity has no special status or meaning. Unlike Skinner, Freud and the ethologists posit strong unconscious forces determining desire. These forces are built into human nature by evolution; thus, unfortunately, although these forces might be quite unsavory, they are not going to go away quickly. And they are quite unsavory. Freud, for example, holds that during the so-called “Oedipal” period, everyone wants to have sex with the parent of the opposite sex and kill the parent of the same sex. Lorenz holds that aggression and territoriality and sexual competition are innate instinctive drives. Thus, we are destined to want (unconsciously) to dominate and subjugate others by violence, whether we consciously “want” to or not. All these theories agree that free will is an illusion. According to the hard determinists, since hard determinism is the only scientifically defensible way to understand humanity, the concept of free will only hides the real issues and interferes with true self-knowledge.

[Carôusoul]

Oh, you. You're like 14 though. Which gives me giggles.

[Howie]

I am in ROAM And my Empire is not that of the Romans. But it is spent at an expense.

[Grod]

You're like 14 though. Which gives me giggles. Nah.

[Siиdяed]

Touche, Carou?

[Carôusoul]

Nah. You said you were teh same age as Goldney and Marvo.. hence...