Saturday, January 6, 2024

Streams, Rivers & Books

 


Watching "The Man in the High Castle". Amazon's take on the Phillip Dick's novel exploring the lives of handful of folks in a world where the Nazis had won the war. So, one of the Nazis in the story, Joe, or Josef, returns home, to Brooklyn (Yep, NYC and Brooklyn are still very much present in this story of the US and North America. Washington DC, however, is gone.) And what is the book Joe returns home with from the Neutral zone? (The Neutral zone being what separates the Nazi and Japanese zones-the Nazis in the east, and the Japanese on the West coast.) Again, what book does he pick up and bring home to his five-year-old boy?

Mark Twain’s The Adventures of Huckleberry Finn. That is the book he brings home from the illicit bookstore he finds in the Neutral Zone of this tale. 

This morning I am talking to my spouse, who is watching this flick with me, and she comments that she read Huckleberry Finn in her high school in Poland. That was in the 80s, in the midst of communism there. An interesting book for a group of high schoolers in the midst of communist Poland in 1981 or that period, roughly. 

She goes on to talk of philology. A term that to this day is not in my vocabulary. It is simply not commonly used in English. All I can say of it really is that Nietzsche was a philologist, a student of philology. My wife’s experience in Poland, however, is quite different. There, her class seems to have been intent to study American English, American culture, through a reading of Twain’s Huckleberry Finn.  

In the nineties I pondered education as a career. It did not happen. I ended up studying with or more hanging out with the folks who were doing philosophy of education at the Grad School of Education (GSE). I found it refreshing to discover Pragmatism after doing several years of “Analytic” philosophy in the philosophy department proper down the street. This was all at Rutgers-New Brunswick. At that time, the Philosophy Department was in fact on a different campus, a mile or two away. They have since moved the Philosophy Department to College Ave, a block or two away from the Graduate School of Education. 

It was there at the Graduate School of Education that I read Twain’s The Adventures of Huckleberry Finn. What I recall of the text is the metaphor of the ‘river’. It was the river that allowed for the whole adventure to happen. Again and again, Huck would get back onto, into the river. That is what I recall Professor Giarelli pointing to. 

That class, in retrospect, was an exercise in philology. Giarelli was looking to the books of the day to give us a hint perhaps of where education was going, what was next. He had us reading Zen and the Art of Motorcycle Repair, Kundera’s Unbearable Lightness of Being, Rousseau’s Emile, and Twain’s The Adventures of Huckleberry Finn. All with the intent of asking, considering the question of what is an education, as per these texts. Looking back, it was very much a philological project. 

It is interesting that today, with things like Black Lives Matter and structural racism, granted they point to the same thing, Americans struggle with such concepts. It goes back, perhaps, to the fact that Americans do not use the term ‘philology’.  We are lacking that idea that an author is working within the confines of a language that open up and close various worlds. In short, we do not consider that an author functions in a culture. Our literature classes focus upon the world the author creates. It is the author’s creation. We do not go beyond that to consider the language and the culture of which the author is a part. 

Going back to my spouse, or my wife, it was obvious to her. It was, it seems, explicitly stated in her class that to understand American English, to understand what America is about, one needed to read of Huck Finn’s adventures. Her class was an exercise in philology. The text was an act of imagination but also a product of culture. 

I suspect that the writers of "The Man in the High Tower" had the same intent. There perhaps it was almost like a club-they were practically clubbing us with that book in that context. In my class with Giarelli, it was different again. We were doing something quite different there. One did not at Rutgers read literature to do education, much less philosophy. Perhaps it was Giarelli’s intent, but I failed to grasp it. We just again and again fail to make that connection between the one and the other. 

Oh well, you know what I will be ordering on Amazon. To think they began as an online bookstore. 



Sunday, May 21, 2023

Relativism


Relativism and How to Pronounce “Tomato”

I used to be intrigued with the concept of relativism. Like many college students who read Nietzsche and various social science folks, I was intrigued with the concept. I guess Thomas Kuhn and his book, The Copernican Revolution, played a role in all of that. Today, I continue to encounter the idea. I am not sure what to think of it today. Somehow though, we get by. Kind of. 

More recently, two years ago to be exact, I had decided to take a class at CUNY Hunter. It was online. This was as the pandemic was winding. It was a class on German Idealism involving readings of Kant, Hegel, Marx and Nietzsche. Some light reading. I loved it. At that time, I was pondering going for a masters, but that is a different story. 

I guess it was near the end of the semester. We were dealing with Nietzsche. Of course, we were. Where else would relativism come up? The Professor, who I enjoyed, who had a sense of humor, and who did have his moments, asked the class what relativism is. What is relativism?

All of us in our homes or somewhere, with our laptops, PCs, phones. . .whatever. Class participation was limited – just a quiet group. What is there to say regarding Kant and Hegel and the like. On this occasion, however, there were some responses. I chimed in first. I was routinely chiming in, but then I was the 50 + year old guy who had already completed his degree and had been reading this stuff for too long. 

This time though, all that reading and that degree, really did not serve me. I instead chose to go with the cute response that relativism was “something like tomato vs tomato”. One with a long ‘a’ and one with a short ‘a’. 

The professor quickly responded, “No”.

I would guess that at best I had provided an example of relativism and he would probably respond that I am being generous. He was good Professor. Professor Kirkland at Hunter College for anyone who desires to check him or his class out. He did try to engage the class even if the subject was impenetrable and keep in mind, we were doing this through an online video chat, an academic Zoom call. 

He was right. My answer was not what he was looking for. I forget if any of the students who followed me nailed it. What he was looking for was a reference to a foundation. Reference and foundations. Relativism appears when our foundations are discovered to be limited. It is discovered that they are in fact not true in all worlds. Which in turn means that they are only able to provide support to the desired ideas only those conditions. Examples could include following God’s Commandments only if you devote yourself to that God. Another could be the necessity of sense data for an empiricist. 

Relativism and Values

And with this some have celebrated the term, and others have challenged it. Those celebrating see it as a way to introduce ideas such as pluralism, diversity, tolerance. For many, a culture that esteems such things is a good one. Not everyone sees it like that. Many see the loss of absolutes as a challenge, a problem. There is with relativism no method of determining the primary or select system. There is no absolute. All is full of contingency.

And this is very much true with values. Today, we have largely accepted that each has their unique brand or approach to values. What is right and what is wrong is contingent upon the history and culture of which you are part. It is all relative. Interestingly, evil, is largely a null set today. Rarely do we hear the term “evil” applied today. Things are wrong, things are messed up. Things are fucked up! Things can be criminal, but rarely is it said that one is evil. Interestingly, it is the one that is evil. It is the individual that can be evil. Rarely is an action seen as evil though there are some evil actions-events. As we rolled into our pluralistic relativistic system, we perhaps became hesitant to decide that someone was evil based upon what is typically limited data. Better to focus upon on the action in question as opposed to the actor. 

One can be “fucked up”, but that often refers to one being stoned or on drugs. His or her thought processes, their rational faculties, are impaired. Again, we are hesitant to condemn the individual. Even in this matter of being “fucked up” as in not in possession of their faculties, we are not saying that the person is evil, but that his or her thought processes are off. We slice this in such a way that we are critical of their behavior or at worst their cognitive faculties. The person is still alright, just a little messed up. In the relativistic society of which we are a part, we avoid the conclusion that a person is wrong or evil wherever possible. Rather, we focus on thought processes, intentions, and actions of individuals. 

I digress perhaps but this goes hand in hand with the toleration of values and any resulting actions of those values. We typically tolerate as opposed condemn actions and values that are foreign or remote from what we would value and do. But when we do condemn, we attempt to limit what it is being condemned. We condemn the action as opposed to the individual, or one bad actor as opposed to a society. Again, the challenges to these various foundations of our society, or culture, of our world have caused us to be a bit more tolerant, which in turn has led to a pluralism, a diversity of belief systems, actions, and cultures. All are consequences of this relativism.  

There are times, however, when one wants to arrive at agreement on topics despite these differences, despite the pluralities of cultures and belief systems. We still believe that there are occasions where it is best to act together, to have a unified response. If we had not before, we are now entering into politics, the desire to come together as one, to act as one. Can that be done? I have been pondering this one for a while. It does seem that people do agree on stuff often enough! Us Americans did it back in 1776, in 1787, and numerous skirmishes in between! Although the achievements I point to here were flawed and have required us revisiting certain items seventy-eighty years later and beyond. Regardless, they were impressive. 

Regardless of the flaws of the agreements worked out we did largely agree to act together. If you look at the Declaration resulting in 1776, you see that it was Jefferson, who planted the seed of the chaos that ensued. I suspect it was largely unintentional. His assertion in the Declaration that all men are created equal really was not needed in that document. It was a rhetorical flourish that has driven the US for the past 250 years. And yes, it could be seen as a foundational claim, that justifies the actions that he and his coconspirators were engaging in. But as foundations are flawed, what does the assertion provide aside from a rhetorical flourish? 

I would suggest that most did not truly believe the claim. A lovely thought, but neither the British nor the colonists truly bought it. Just look at the biographies of the men who signed the document, especially Jefferson. Yet that line largely makes us who we are today. In some ways it challenges the rights that he asserts a little further on. 

I digress again, the above is related but we were talking values, politics, and relativism. I have recently been diving into this topic. Starting with Rousseau’s the Social Contract I move onto another Frenchman, (Yeah, Rousseau is actually Swiss. . .) Raymond Boudon. Boudon is a sociologist with philosophical interests. In his work, titled, The Origin of Values , Boudon attempts to overcome the predominant relativism of our age. He constructs the problem a little differently. He sees values as derived from one of two options. The first he describes as instrumental reason, which translates into one acting out of rational self-interest, weighing the consequences of one’s actions as we proceed.

It is, however, the second option that he is interested in. The first above can to some degree be seen as relativism, relativistic. Again, what works for me may or may not work for you. The self is the basis for our action and each self is unique. Right? Interestingly, despite the conflicts that follow our competing actions, they are rational-if I desire this then I will do that. We understand how we arrive at the consequences or conclusions of such a process, again one’s actions. What the self desires we pursue, or at least attempt to pursue, and it is in these actions, pursuant to our desires, that conflicts occur. 

The second option for Boudon, what he describes as axiological, is again rational, but not based upon self-interest. We somehow understand that it is wrong to steal, and this is not derived from self-interest. He uses the example of voting. Why do people vote? He suggests that voting is done not out of self-interest, at least in the literature of social science. Voting, they urge really is not self-interested. Rarely, they claim, is it the case that people vote with self-interest in mind. 

I am not sure that is true. I suspect that many do vote with misguided self-interest in mind. I would agree, however, that it leads not to instant or immediate gratification. Though as I type these words, my mind goes back to the celebrations had by people across the country when Barrack Obama when the Presidency in 2008. What or why were they celebrating this election win?

For Boudon, voting does not entail a means-end calculation. It is much more simply something that should be done. It is a responsibility. Just as one should not steal. It is categories such as these that he is exploring and wants to point to and claim that there is something there. He identifies them as objects or that we treat them as objects. All or most of us agree that voting is a good thing and stealing is a bad thing. Again, is as if these values are objects. 

Boudon is trying to reclaim or reestablish that there are values in the world. Perhaps not absolute, but they exist. They are real. Values, he is claiming, are not fictions that individuals conveniently appeal to, to get what they desire. They are more than rhetorical flourishes used to manipulate. He ultimately suggests that values have a history. they are meaningful through their history, our history. 

Our values, he suggests, are comparable or similar to the common law system we embrace in the US. We do not expect our legislatures to specify every contingency in the laws they write and part of that is because there is a history of the ideas applied found in prior legislation, prior law. In this, the doing of law becomes or involves both the texts, the laws on the books, and the methods embraced to interpret and apply those laws, which includes amendments to it.  

Boudon, focusing upon values, embraces Adam Smith’s idea of the impartial spectator, where people in a society will appeal to these ideas available to them again and again, just as we see in our system of law. They, the people, assume that all can see what they point to. Again, these ideas are shared and available to all in the culture. They can be seen and pointed to, and they do guide our actions. The Bible becomes part of a religious tradition that guides our actions. 

In the end Boudon accepts that values are relative to specific cultures and groups, but they do have meaning. It is the idea that ideas are somehow without meaning that he is challenging. And people have advocated such. People have advocated that what we consider good is more an expressive statement, more like an aesthetic taste as opposed to an empirical theory. Often seen as subjective, which has always puzzled me. I guess both Boudon and me want to see these as objects to be shared as opposed to subjective states that are inaccessible to all but the subject.   

And Yet I Pause. . .

Despite my own desire for values to be available objectively like any empirical or scientific theory, like any material object, I do have to pause. As much as we would like the above to be the case we struggle. It has gotten to the point where some advocate for an autocratic regime to overcome the relativism and pluralism of values that prevents us from acting in any sustained fashion today. This goes from Tom Friedman’s article several years ago imagining us being China for a day to many on the right embracing the Hungarian leader, Viktor Orbán.  

I have to admit that I have a certain addiction to social media. I do love going back and forth with a handful of folks online. Most people do not have patience for such engagements, but we can go on for days. This has been going for several years now. That said there are moments where I wonder what just happened. I will state a position and a response comes back, and it seems my offering was just totally misread. Was it done intentionally(?), the misreading I mean. Was the misreading of my text intentional? Again, we have pursued this for several years now. Who would intentionally misread for a period of years, considering there is little riding on it. There are no serious consequences to these online chats. Self-interest is not driving these conversations.

Our discussions are similar in some respects to the conversations of those on Cheers and the like but focused on the political and then some. We are not looking to arrive anywhere. It is a pastime, something that is done in fun. For myself, it is informative. They often lead, at least for me, to essays such as this one. 

That said, in looking at conversations past and present in this series, I have to pause. The misreading that perpetuate-that facilitate us continuing on are amazing overtime. One wonders if that is it. The mis-readings, whatever their cause, in some ways perpetuate the continued debate, which we both enjoy.  And despite the pleasure (Pleasure?) gained they are not intentional. Friendships may have evolved, yet positions have deepened. It is not, I feel, simply because we want to continue. I don’t think. I hope not. 

It might just be the case that the mechanics of rationality are never quite sorted out. Perhaps, they simply facilitate us getting through what it is we are working on. And I am not talking engineering feats. Rather, I point to people of diverse cultures, subcultures, etc. and subscribing to God knows what and trying to proceed in some fashion. The language, the logic, is a consequent of the practice, of the game we are engaged in. Our histories and what we know of them will propel and likewise those we encounter, with their own history, will affect what happens, including what is said, and what proceeds. 


**********************************

1. Boudon, R. (2001). Origin of Values. Transaction Publishers.


Sunday, March 12, 2023

Job of the Week#2 - Something slightly different!


The second Job of the Week and already it is evolving as far as content! Just been an interesting week.

Folks have asked who my audience is. Job seekers perhaps. Probably those needing to hire. People involved in or who need the services of an IT staffing agency. Folks who are curious how a IT recruiter spends a chunk of his Sunday. . .


Please do check it out, enjoy your Sunday and do have a good week!

Sunday, January 22, 2023

What is and what is not science?


This essay is the first of hopefully three. It began as one but as I started to flesh things out, I realized though they originated in one conversation, it was properly three essays. They basically all involve in some sense a discussion of science. Just putting that out there right at the start. 

I guess such is often the case. Rarely, do we actually have the luxury of arguing for or explaining one point, one item. Typically, it is a set of propositions or ideas, a bundle, often intertwined, and that seems to be the case here. Or perhaps it is simply that I have two or three ideas on the field of practice that we call science and so I have simply lumped them together here. Granted these did all originate derive from one conversation. We will see. 

This essay, the first of the three, will simply ask what is science? The first essay looks at what we often call science. I try to make several points in it. The first is that the various sciences that make up sciences do not fit neatly together and that it might be better to reference them as ‘the sciences’ – plural, as opposed to ‘science’ - singular. Tied to this point is the idea of there probably being multiple methods, or practices, as opposed to a method. I had not intended to venture into domains associated with Paul Feyerabend, but it is not too surprising considering the topic. 

I move on to two items we often consider as or confuse with science. The first of these is education. I suggest that to study physics or biology is much more about learning about science than the actual doing of physics or biology. And the second is engineering. The first point regarding education is fairly obvious. The second regarding engineering, however, gives me pause. It ultimately reveals a limitation and a needed subtlety regarding my ideas on the idea of sciences versus non-science.

The second essay will examine two very different criticisms of science. The first is a paper written by Paul Glasziou and the second is a recent book written by Mattias Desmet. I examine them and basically want to urge that we should more see them not as a criticism of science but as criticisms of particular sciences. A nod to this first essay. Further, though they are both criticisms, each engages their project quite differently, aiming at different audiences, and wanting to achieve different goals.  

Lastly in the third, following a theme introduced by Glasziou’s paper, I want to look at the concept of waste. He suggests that much of scientific research is wasted. For now, let me say that what he calls waste, was until his essay, largely not seen as such. In short, in the third essay, I want to play with various ideas on waste. It seems that in some sense something cannot be wasted until someone has a use for it, and yet waste is seen as having no use.  In short, for something to seen as waste it must be either useful but neglected or to simply have no use. 

The above are coming attractions if that at this moment. Again, we begin with what is and what is not science. This is not a deep dive in any sense, but rather an overly quick examination of several items typically associated with science. It is a sort of determination, and we arrive at three classifications. There are those items that are found in science, the particular sciences. And there is that which educates and is about science. Lastly, we have the application of science, what I point to as engineering. These last two are not of science.  

A final disclaimer, these are the ramblings of a non-scientist. There is little or nothing of science in this essay. I do reference several scientists now and again, and a very small sampling of their work but otherwise there is no real science here. Regardless, what follows are some ideas I keep tripping over regarding what I see science as and how it functions in our world today. 

Science and Method

Ever engage in a conversation and realize that there are in fact multiple conversations going on? It was such a conversation that prompted me to start this essay. This particular conversation or set of conversations involved what both participants described as science. The problem was we were pointing to multiple phenomena. Science is a subject that lends itself to such. It is a subject that all typically have some ideas about, but few of us actually do science. Despite our reliance upon a range of scientific discoveries over the past four centuries, despite what we do know of science or perhaps because of what we do not know, all of this prevents us fully grasping it. We got it but we do not. 

With that, my intent here is to attempt to point to what science is and what it is not. I am interested not so much in arguing these points. Rather, I hope to more show or point the reader to what I see and ask if they can also see what it is I am pointing to. No doubt there are consequences to these observations, but for now I am interested in what is seen.   

Commonly, science is seen as a method of discovery, a means of gaining understanding, a way of acquiring knowledge. That method in turn entails things such as hypotheses, experimentation, data, and theories. This is how an elementary school teacher may introduce it. This is very much we are told what scientists do, and what we are witnessing is the scientific method. 

As we proceed, we will probably add to the above the sharing and debate of the results of those experiments and how those experiments were conducted. Likewise, we will ponder the associated theories one is attempting to prove or disprove through these experiments. Likewise, we will probably want others to try and replicate these experiments. This again is, we are told, science, and likewise, the scientific method. 

Is the above in fact a satisfactory description of science? Again, the above is certainly common enough. When science is discussed, it is typically in these terms. In talking of science, we will point to a theory, to research, to the evidence or data it is based upon, and ultimately how it can be applied. 

The problem is that we all in our lives engage in such. We routinely engage in what we often call experiments. We often formulate hypotheses and arrive at theories which in turn explain what is going on.  Things ranging from last night’s dinner and why it was so terrible to speculations regarding why someone would want to read or write this essay. Both would involve theories, and likewise, each would appeal to a set of data points to affirm or deny those original speculations, those hypotheses. We may even arrive at a theory to improve our dinners and essays.

The problem is that we do not want to say that these are scientific affairs. I routinely hear of artists and musicians who were experimenting with this and that and arriving at some set of conclusions- a new set or collection of works. It might be that experimentation is simply a method of gaining something new, but such practices are not unique to science. In short, the ‘scientific method’ is not sufficient in defining science. Such may be used by scientists, but it is, in today’s world, certainly not unique to scientists.

So, let me try again. Perhaps a better explanation of science is that it is today a set of largely established historical practices. Each with a set of problems, a particular domain of research or phenomena, its methods of research-of engaging these phenomena. Each will have a way of engaging what is being researched, whether it entail the tagging of animals so as to be able to track them in the wild or the use of electron microscopes or both. Each will have a history, a collection of theories and works, and likewise a set of achievements and those who achieved such. 

The researchers and scientists engaged in these practices, researching in these domains, pursuing these methods, will recognize and acknowledge prior research and ideas in the space. They will in some sense be cognizant of those preceding them. All of these that we point to will in turn guide how they proceed. 

Each of these domains will hold up certain key works as achievements. They will recognize certain theories and hypotheses, certain experiments, certain articles and certain researchers who preceded them as achievements, as things that define and differentiate their field of study. Each domain will have its Heisenberg and Darwin, its uncertainty principle, and theory of evolution. In short, each will have its own history and practices, past and present, even its own mythology. Again, these are what define a particular science. 

This is more what science entails - a set of domains which though perhaps loosely connected, will each have a certain history of research projects, methods, and practices. Each domain will have a set which most in the field can point to as actual discoveries. There will be a set of works that are largely held up as significant, and it is again these works which largely guide and direct; they define the domain and research going forward. And of course, each domain, each science will have its dissenters, its minority view challenging the more standard or accepted positions. 

Let us look at one domain-biology, one of the basic domains of science, which entails numerous subdomains. The study of cells-microbiology, and the study of genetics are both examples of biology. And then you have domains such as lepidopterology, which if you were to do a family tree type chart would fall under zoology and entomology. All of the above are tied to or within the domain of biology. All to some degree rely upon and interface with the domain of biochemistry, which leads one into chemistry, which is not of biology, but still of science. Each of the above with their own practices, questions, technologies, and yes legends and mythologies.

The study of cells, what is today called microbiology, is commonly attributed to Antonie Philips van Leeuwenhoek. He was probably the first to start using and for that matter build, what became the microscope, which in turn led to the concept of the cell. He introduced the cell theory into biology.  

Likewise, Mendel and his meticulous work and notes relating to his peas led to the science of genetics.  Maria Sibyllan Merian, with her drawings of butterflies and pupae, similarly to Mendel and Leeuwenhoek in their respective fields, made major contributions to lepidopterology. The variety of phenomena, the variety of actual methods to make some sense of these phenomena, are what define these sciences, and it is the interrelation of phenomenon, theory and explanation, the history of research and the characters that did it that define these sciences. 

Each with their unique way of collecting data, of examining what it was they were examining. And what each was studying was or became a unique domain and that is still largely true today, due largely to their work. And though they share to some degree a general method, in that all did work with theories, offered up hypotheses, and documented their results, it was not this that ultimately unites them. Rather it is the interconnections of cells, genetics, and living things such as a Luna moth or a Monarch butterfly and work of the scientists, the biologists, the researchers that pursued these phenomena.

Though it must be acknowledged that though each had their own style or approach to documenting their work, that documentation was meticulous, whatever that documentation entailed. It revealed the phenomenon. Each, through their documentation, through their work product, whether that involved charts and tables, drawings or notes, challenged what was accepted and more importantly redefined the space. Ultimately, it was the accessibility, the quality of their works which brought their works together into a common field, the domain of biology. 

What I am pointing at is that it was not a scientific method that they shared, but that their methods were brought to bear ultimately on particular domains, all within what we call biology, the study of life. They examined particular components and aspects of that broad domain. And further, their unique methods of looking at and defining their particular domains shaped and largely determined what biology is today. Biology here, just as I suggested earlier regarding science, is determined and shaped by its subdomains, those doing genetics, microbiology, and entomology as opposed to any universal ‘scientific’ method. 

Even with just these three there is just a diversity of interests, a range of questions. And the domains that make up science and biology and the like are driven by the questions asked of the particular phenomenon, phenomena, and the methods arrived at in that process. And as these methods develop and evolve, we begin to see how they complement and likewise often challenge each other. And again, each is with its own practices, methods, its own histories, heroes and heroines, and questions and theories. To talk of simple science is to betray the richness of each of these domains, their practices, their histories, their achievements. 

Science and Not Science

Having looked briefly at the domains of science, I now want to look at a few items that are related to and sometimes confused with science. These include education, and ultimately engineering, though I arrive at the later through an examination of libraries. 

Let us begin with education. The term education suffers the same challenges as science and biology. When you reference education are you pointing to K-12, or ‘higher ed’ or perhaps preschool? And then there are the liberal arts, the traditional American public school, professional education and schools, vocational schools, STEM subjects, and the list goes on. 

I suspect we can illustrate that education, whatever it is, is not science. Is it that education typically informs or guides one in their actions? That is one of the ideals, and yes, I am probably playing with the equivalent of the ‘scientific method’ here, but one problem at a time. If we look at the basic practice of students sitting in a classroom, the intent is to generally inform about a subject. Regardless of intent, regardless of the subject, there is a lot of lecturing, reading, note-taking and typically testing. Students are being introduced to various subjects through lectures, and texts. It is through lectures and texts that they learn about these subjects, whether that be history or physics. 

Even students in classes involving labs are not doing actual science. Rather, they are getting a sampling of what it is they are reading and being lectured about. It is a hands-on sampling or presentation. My recollection of chemistry class was that any results we had that went counter to the scientific norms and expectations led not to us challenging the science but to the teacher assessing what went wrong; what did my fellow students and I not do? 

To read of science, to be lectured on science, to even do some work in a lab to further illustrate and appreciate what was discovered and done in a science is not science. The lab class is perhaps interesting because it is perhaps in a way a gateway to doing chemistry. Perhaps. A physics student working on the Hadron Collider - CERN in Geneva is in a very unique position of getting an education and yes maybe even doing some science. And any student doing an internship is in that nexus of now, to some degree, applying or at least witnessing the application of what they have learned – they have moved from learning about a subject to doing some amount of it. 

In short, however, education typically involves learning about something. And to learn about science will involve several options. One can look at the history of a science, entailing the theories, the experiments, the practices of a science, the achievements of a science. To do science might involve all of these but with an emphasis upon the practice, the technology, the questions, and procedures of it-the how. And as those high school and college chemistry classes mimic these, they are perhaps a good place to start, but they are neither chemistry, nor biology, nor science.  Again, to become educated in a subject is to learn something about a subject. It is not to perform or be productive in that subject. Isn’t that the common criticism of school? “I know all this stuff but am unable to do anything.”

I say that, and I think of a music school student mastering the french horn or the trumpet, any instrument. Their introduction to their instrument, to the reading of music, the teaching of some initial pieces of music, and the music theory that goes with it are often anything but musical. It might lead to the performance of some music, but those preparatory classes, practice, rehearsals, and the struggle often associated with such are anything but music. Those moments can be painful both for those around the student, and the students themselves. Where such struggles bring them, however, is sometimes music. That which proceeded, however, is not. Those tortuous moments often are what inspire. Students often can recall both these moments and the mentors that propelled them into these struggles years later. Again, such lead to music. But are not music.

Let us turn to the library, every school, every community has a library. Every research institution has access to a library. Historically, the place where one finds books. Later it became books, periodicals, journals, even records and videos. It is not so simple today. Today, I access my local library online from my desk or my couch, wherever. I can search and read the libraries databases, download, and even print as needed, anywhere. Both in the traditional library and on today’s online version it seems that the key is to retain, preserve and to make all content available. 

Today it is information, as opposed to books, that is available through a library. It is information that is critical for varied research projects, especially relating to the sciences. That said, science is not the only thing done in a library. Further, each science has to some degree structured its library. That is true not only of the sciences, but really any audience, any population using a particular library. The library in an attempt to stay relevant makes it possible to access all of their services from my home. Libraries, through their varied collections and the systems used to distribute those collections, that information, facilitate scientific research, education, the arts, even engineering, etc. 

In that function, however, they are not science. That seems intuitively obvious to me as I type this. Yet in numerous colleges and universities one can get a degree in information and library science. A librarian might very well have a degree in such but is it a science? It can quickly be said that the librarian maintaining the local librarian is not engaged in science. Yet, there are faculty members in these library and information science departments pushing the limits of information science, publishing the results of their work. In a sense it looks and seems like one of the sciences I describe above. 

“In that function, it is not a science.” I start the above paragraph with that sentence. Yet, I go on above to talk about how library and information science can in the end be seen as a science. Library science seems to be, if you follow what I wrote above in the earlier section, a science. It has a set of practices, is focused upon certain phenomenon, asks certain questions, has certain prized texts, it has researchers it holds in esteem, etc. Every student at least in the not-too-distant past knew of Melvil Dewey. Yet, despite all of this, here I am claiming that the field or domain is not a science. 

Is library science a science or not? More importantly, is anything a science simply because it has a set of practices, is focused upon certain phenomenon, asks certain questions, embraces certain research practices, has certain prized texts, has researchers it holds in esteem, etc.? Like scientific method, my own definition seems not to be adequate to deciding this question. Lots of things can be seen again to have what is listed above. With that list we can probably include literature as a science. 

I had illustrated above that the scientific method is not adequate for the various sciences. I went on to suggest that we should reference the sciences – plural versus science. Why is it now that I want to differentiate library science from those I consider science or one of the sciences? And to just refer to something in the plural is really NOT a very good solution anyway. We still need to identify what unites them. We still need an essence or something that we can point to and identify as that which binds them. Don’t we? What is it that allows us to say that ballet is not science and physics is? Or likewise for me to suggest above that library science is not a science? 

All of the three, ballet, library science and physics provide us with types of knowledge, no doubt each a different type. Ballet informs us regarding the human body, and its potentials. Library science reveals how we can structure the knowledge and information we have. And physics reveals the physical world of which we are part and the dynamics of that world. So, the providing of knowledge is not the differentiator as each provides some type of knowledge. 

Nor would I want to say that it is the unique knowledge provided by each that differentiates them. Certainly not by itself. What is a unique knowledge? The knowledge gained by examining a phenomenon certainly contributes to the differences amongst the sciences and likewise the science and non-sciences, but it is in conjunction to things such as I listed above – unique practices, unique phenomenon, asking certain questions, having certain texts, researchers, all of these arrive at a unique knowledge which differentiates the science, but that is not the question we are after, is it?

What makes something a science and another not a science is different from differentiating sciences. The two are just two different questions, and differentiating the science from the non-science comes down to one thing-intent. Whatever intentionality is it seems to play a role in determining what is and what is not a science. And to further complicate things I would argue that it is largely not the intentionality of individuals but rather the intentionality of the field of study, the tradition, the practice of the domain or subject. Is the subject or the researchers in question attempting to resolve a practical problem or are they trying to understand a phenomenon? Is it the case that they are intent upon applying knowledge? Or is it the case that they want to understand why something is or why something occurs as it does? 

And that question can be asked of researchers and likewise research domains, subjects, areas of research, etc. Is a group or individuals attempting to determine how best to structure the knowledge and information we have so as to ensure its integrity and make it available to those who require it or are they trying to understand or prove the existence of a sub-atomic particle? Again, these are questions of intent and are held by those in a field of study and more importantly asked by folks outside of that field, such as myself. 

Now it should be all those things that make up a field or discipline, especially the questions and goals they share, that will contribute to my decision regarding their intents and whether the field or discipline is something we see as a science or not. Is the group in question trying to make sense of the universe or are they working rather on a problem that will help us structure our libraries or provide us more RAM in our PC or laptop? What are they trying to do? 

This, however, leads to another question. What of a researcher who designs a critical experiment to prove that a theory is true? Is this person a scientist or an engineer. Leeuwenhoek, who we pointed to earlier very much falls into this trap. He provided us with both the ‘cell theory’ and the prototypical microscope. It seems he to be asking multiple questions. He wants to know what, if anything, is in pond water, and then built exactly the device needed to achieve that. The same can be said of Galileo in his use of the telescope to arrive at his conclusions regarding the moons of Jupiter. 

Forget about ballet dancer or librarian. Were the teams that designed, conceived of and implemented the lasers used this past December at the US National Ignition Facility in the Lawrence Livermore National Laboratory in California, who were working to create a sustained fusion reaction, scientists or engineers?

The problem is that they were probably doing both. They were working on creating a sustained fusion reaction, so there is that desire to confirm what we believe to be true. And no doubt a great deal of engineering was required to confirm that our science was valid – that a fusion reaction was sustainable. Again, considering the challenges of the science, the particles and the energy levels they were trying to measure, some engineering is required. 

But then it gets more complicated. The reason that they were looking to explore fusion reactions, the reason for that experiment this past December, was to better understand fission reactions and ultimately the detonation of nuclear weapons. In short, as the US no longer does testing of such weapons, we need to find alternative means of confirming that our arsenal is actually going to work. Though there is serious scientific fruit to be harvested here, their actual intent sounds much more like an engineering task. 

Perhaps a better research project or experiment to look at is the work done by the CERN Large Hadron Collider in Geneva Switzerland back in 2012 and their work in general. In 2012 they proved the existence of Higgs boson, a particle that facilitates other particles, such as electrons and the like, having mass. They proceeded to develop an experiment that would prove the existence of this particle. In proving that this particle exists, they would now have an explanation of how sub-atomic particles have mass. This project has significance today only in theoretical physics. 

There is little or no application for the Higgs boson today. It will neither impact our nuclear weapon arsenal or effect the next generation of smart phones. To arrive at such seems to only inform us of the dynamics of our universe. Such is an example of pure science. It offers no practical value, granted for some it provided a theological value. For most, however, it was much more like the images provided by the Hubble and Webb space telescopes. In each of these we arrive at engineering focused purely on the desire and intent to know. 

In each of these we are, or scientists are attempting to know something about our world, our universe, nature, and it is this that differentiates science from non-science. Science is a set of speculations, a set of theories of how the world is, how it works, and likewise a set of experiments that attempt to confirm these ideas. There is little of practical value in such projects. The practical will follow the discoveries of science. The discoveries themselves will not factor into the price of tea anywhere. It is not until the intent moves from the discovery of knowledge, the doing of science, to the application of the knowledge acquired. We have at that moment moved from science to engineering, and engineering feats such as the Webb space telescope and libraries of Alexandria and Mount Pleasant NY.

Again, the question of intent is typically not determined by those in the field or domain of a science or non-science. These are questions that are typically asked by those outside of the domain and disciplines - people such as myself. Often times by people who have primarily only been educated about science. A question of intent is similar to the attribution of method to a science. Those in the field have no need to be focused on either question, or no interest in asking such questions. And those outside of a domain, whether the domain in question involves science, engineering or even art, often do not grasp that domain adequately to answer the question. 

For those in the domain or discipline, they will largely rely upon the history and practices of the domain or discipline they are engaged in. It will be through an appeal to that history, that experience, that will determine their intent and likewise their methods, their tools and engineering requirements. Not having that history and likewise only experiencing the sciences from the outside, only having outside reports and education about science, we will generalize their intent based upon only our history of interactions with the discipline, with the science, what we have available to us. 

It will be seen by many that to do science is to search and to discover. It is to know, and in that knowledge, it appeals to theory and experiment. These for most of us are what differentiates a scientist from others. And likewise, those focused on research that leads not to discovery, but rather to a better mousetrap are not scientists, but engineers and the like. In short, we begin to understand science through an introduction to intents and a general method, but as we dig deeper, as we begin to work in or simply learn about a particular domain or discipline even, we discover multiple intents and a deeper richer logic and likewise the decision-making processes that actually drive these sciences. In short, we are left with what one is trying to do and how they are doing it that allows us to answer some of the above. 


Monday, January 2, 2023

The Liberal Arts and their role in the workplace

An Introduction

I often enough trip across announcements of liberal arts colleges closing. Likewise, I just as often read of various consolidations or even eliminations of liberal arts colleges and likewise humanities programs in colleges and universities. In short, the liberal arts degree, typically a bachelor’s degree, is not the giant it was. The liberal arts college nor the humanities, nor the degree in such from either a small liberal arts school or university - none are in vogue today. For many today it is the business degree, the accounting degree. Further, the desire for specific practical technical skills, the rise of associates and bachelor’s degrees focused exclusively on specific fields, and simple certifications in every field – all of this challenges a liberal arts education and degree. 

And of course, this is not helped by the fact that many simply can no longer afford such a degree, but that is largely true of any degree. This essay, however, is not dealing with that issue. Rather, where I want to suggest is that the individual with a bachelor’s degree in the humanities is in fact uniquely suited for the employment market in today’s world. In short, such a degree might be worth the cost. 

So far, I have pointed to the closing of liberal arts colleges, and likewise the consolidation or even the elimination of various humanities and liberal arts programs. Further, I have pointed to the trend of business degrees and the likewise today dominating the number of degrees issued today. Likewise, I have pointed to the rise of other degree programs and certifications and the suggestions made by some that such are sufficient for careers. And this is where I want to focus. I want to explore the question of what is required for a career. More, I want to suggest that a liberal arts degree can prepare you for certain spaces better than any focused degree or certification. 

Often, the liberal arts degree is defended by pointing beyond one’s career, but this essay is not interested in the benefits of the liberal arts and humanities outside of one’s career. The focus of this essay is again the benefits of such a degree regarding one’s career.  

The Liberal Arts and the Humanities. . .

As is often the case these terms point to various things. I suspect that often the liberal arts are often confused with the humanities. They do largely come out of the same tradition; however, they do in fact reference different things and originate in different historical moments. That said, let us try to focus on current usage. And let us focus specifically on three items: the liberal arts college, the liberal arts, and the humanities. 

The liberal arts college is typically contrasted with the university which offers graduate and undergraduate programs. The liberal arts college, however, offers only undergraduate degree programs. It offers only the bachelor’s degree. It typically does not offer an associates nor a master’s, much less a PhD. A liberal arts college is not to be confused with a community college, which are where most associate degrees are earned. 

Typically, liberal arts colleges are smaller, more intimate. The classes are smaller. Typically, professors at the liberal arts college are focused upon teaching, as opposed to research, which complements the fact that they typically focus only on undergraduate studies. Again, they do not offer graduate studies, which is a gateway into research. The liberal arts college’s focus is on teaching. Universities shares much of these concerns, but also see a value in research, and likewise a value in the mixing of research and education. That said, universities in the US are still very much interested in the liberal arts and a liberal education. More to be said on this shortly. 

Now the areas of study at a typical liberal arts college, the majors they offer, may surprise. They include the humanities, the natural sciences and mathematics, and the social sciences. And this is where we see the difference between the liberal arts and the humanities. In short, the liberal arts, in regard to curriculum, entail more than the humanities.   The humanities typically include domains such as history, philosophy, literature, language, and both the fine and performing arts. The liberal arts entail these plus the sciences – physics, biology, chemistry, etc. Math which entails geometry, calculus, algebra, etc. is part of the liberal arts. It is interesting that historically both the liberal arts and the humanities have been seen as keys to a proper education, even though the one is a much more limited set than the other. 

The question becomes what is not included in the liberal arts? We now know at least one of the differences between the liberal arts and the humanities, but we also know that colleges and universities today offer a range of studies. Are all offerings found at a university or college seen as part of the liberal arts? I do not want to dig too deep into this but do things such as business, feminist and gender studies fit into the liberal arts? Is sociology part of the liberal arts? What of engineering and labor relations? What about a degree in tourism? 

The answer is that all or most of the above can be part of a liberal arts education, but again, none of the above are part of the humanities. Ultimately, however, whether they are part of a liberal arts curriculum or not is determined not purely by their content. Rather it by how they are taught and what is required of the student at that particular college or university. It turns out that the liberal arts are not only a list of domains or subjects, but more importantly an approach to an education. 

In short, a student attending a liberal arts college or involved in a liberal arts program at a university will select a major, but also be required to explore other parts of the curriculum arriving at balanced and ideally a ‘complete’ education. To describe a bachelor’s degree as a complete education might be generous, but the hope is that students will be exposed to a range of domains outside of their major, which they will have focused upon in their studies. The hope of such is that such introductions or exposures will allow them to recognize and engage in spaces they would otherwise miss in the course of their live. The classes and studies suffered outside their major it is hoped will allow them to identify opportunities and challenges they would otherwise not see in their travels. 

There are several questions regarding the above. Will these classes, these explorations outside their primary focus in fact benefit them in any way? Is it better to have such a broad focus or to narrow one’s studies to something manageable, and be properly ready for the workforce? The alternative to such an education is typically vocational training - skills-focused degree programs. Our degree in tourism is probably involving a more skills-based approach. 

At the university one who studies engineering or accounting most likely will become either an engineer or accountant. An interesting one is the numerous teacher colleges in the US-all specifically with the intent of teacher preparation. That is not the case with a student completing a degree from a liberal arts program, whether it be in biology or physics, history, or English. Pursuits of the later degrees is much less predictive of the student’s future pursuits. A skills-based approach is pursued with the intent of pursuing a particular vocation or profession. 

We point to an education where one, through their education, is prepared to go into the workforce, prepared for a specific vocation or job. Once you complete the specified curriculum, you are largely eligible to pursue employment. With the skills mastered through such a program there is no doubt regarding the career, the job, the employment opportunities that the student will pursue once he or she has finished their studies. 

Today’s university is a combination of these two models, the liberal arts approach where you go broad or a skills-based model where you are focused and upon completion of such-are basically ready to enter the workforce. In the former, where you still have a major, but are likewise introduced to a range of domains and subject matters, there is no relation between one’s studies and what they do after that education is completed.  

Perhaps the transition from school to the workforce is the biggest challenge for the liberal arts student. They may have a major, a central focus in their studies, but they also have all these other experiences, or at least all these other classes, which distract, consuming time, energy, and money. Further, it can be said, that though the major may prepare the student for the workforce, is it enough? Often the major is taught in such a way that the student though they are educated on a certain field of study, they are not prepared to enter it.  

This critique of a liberal arts degree not being adequate in preparing students for the workforce, and further not preparing them for a career is a challenge to the whole tradition of the liberal arts, the humanities, and the liberal arts college. The response to the criticism is that though it may prepare students for work, that is not its primary intent. Again, I am not interested in this response here (though I might just circle back and apply certain pieces of that defense!). 

Again, what I want to suggest is that the liberal arts and the humanities do provide a solid preparation for entrance into certain areas of today’s workforce. Ultimately, I guess I would be fine with the claim that the liberal arts and the humanities provide both a solid preparation for both career, and life in general but here now – I want to focus on career and professional development.

My Experience

What I have pointed to so far is the tip of the iceberg and the grounds for a long running debate in academia and beyond. It is found in various places from the exchanges of WEB Du Bois and Booker T Washington to the counterculture of the 60s. It is really one of the core debates over what an education is, and as tempting as it is, I am simply attempting to avoid it. Rather, what I want to suggest is a that the liberal arts and the humanities are in fact assets in one’s career. And I want to do that by simply highlighting my own experiences, which at least in my case illustrates the fact that the liberal arts and the humanities can be very much productive in business, and in one’s career. 

So, in my case, I studied philosophy and then pursued a master’s in education for a time. Both were pursued at Rutgers University in NJ. I completed the bachelor’s in philosophy, pondered graduate work in philosophy before pursuing the master’s in education, which I sadly never completed. I continue to read and reflect on subjects and issues in both of these spaces. 

For my career, however, I ended up for the past twenty-five years working as a technical recruiter and recruiting manager in a series of small staffing agencies placing IT professionals. Looking back one can easily wonder how it was I went from such studies to a vocation of placing IT professionals at various business and organizations.  One of my managers use to routinely joke that if one was told in college that we would end up in the IT staffing industry, we would probably just shake our heads in disbelief. And there is some truth in that. I, like many I imagine, really had no idea what was next after school. I was for a while working towards teaching Social Studies in a high school, exploring graduate school, and to pay the bills was doing corporate security. 

It was in the midst of that, however, that I had a moment of clarity, a ‘eureka’ moment if you will. It was in the late 90’s reading through the Sunday New York Times help-wanted section when I arrived at the realization that a staffing position, especially in IT, would be a perfect position for myself. And it was from there that I became interested in temporary staffing as a means of transitioning from school to career and ultimately finding a position as a technical recruiter. 

I was lucky. I recall one conversation with a staffing agency recruiter, where she asked me what kind of job would I be interested in? I responded that I wanted her job. Luckily, she called me back shortly after with such a role. She had gotten a requirement for an assistant recruiter for an HR person/ Recruiter at Merrill Lynch. And in the first five minutes of starting that assignment, I was being told by my new manager that she ran her office as an agency and treated the hiring managers she supported as clients. 

Regardless of that break, it was the skills I developed in the course of my studies that have made me successful in this space. I am routinely applying some of the concepts I explored in philosophy in my searches for candidates. I am constantly pondering what is the essence of the job spec I am working. Likewise, I know that such specs have no real essence. There is a great deal of plasticity in how I define or interpret a job spec. In engaging candidates, I always try to understand who this person is. There is no perfect candidate, and each has an Achilles heel. It is best to anticipate these flaws and put them out there. List their strengths, and weaknesses when presenting to a client. My job is in some respects pretty straight forward. My firm is brought in by a business, a school, a non-profit, etc. to full IT openings in their organizations. The simplicity of the description betrays much of the complexity underlying the challenge. 

Often, to find the right candidate we basically abandon the original job description, or we write our own. As you can see, I enjoy the challenges. And there is really no way I could be really prepared for this job. One day I am recruiting for an assistant director of clinical research systems and the next day I am searching for a desktop-support person for an HVAC duct work group. The skills required though are pretty simple. An ability to read and write, a sense of curiosity, an imagination, an ability to work with and understand the wants and needs of others. 

I was lucky in another way. The nineties were when IT exploded and of course that is when we saw Microsoft, the internet and all the rest just go wild. It was all over our culture, and that included philosophy. Concepts such as distributed networks, and discussions of symbols, objects, representations were part and parcel of our studies. My philosophy of mind class basically started with the claim that the mind (brain) is a computer. There was an overlap. Enough of one for this naïve student and wannabe recruiter to latch onto. 

And yes, I know, I am pointing to one instance. One case of this happening, but it happened. And I can say that I have on several occasions replicated these results. Again, I am pointing to single instances here and there. My data set is limited. That said, anyone who is successful in my space must be able to read and write, communicate, negotiate. They must be able to interpret and reinterpret the challenges in front of them. In short, they must be able empathize, imagine, and communicate and that is what an education involving the liberal arts and humanities ultimately arrives at, regardless of the period in history we are looking at. Regardless of the period in history, such an education allows for those with such a background to proceed and engage.  

Now I have intentionally been vague on the content of the curriculum. I believe that just as I was prepared for the vocation, I ultimately found myself in, so will those who follow. Those who follow will no doubt look at some of the same texts and others, and they will discuss and try to make sense of them within the confines of what is happening at that moment. What is happening in the world will have its impact upon those classes and the discussions in those classes. Perhaps I have an over-reliance upon the principle of charity, whether it be from framework of Davidson or Augustine. The key to my formula and what I see as the formula of the liberal arts and to some degree the humanities is that mis of reading, writing, and discussion, all at a particular moment, in a particular place.

Lastly, my one case, or few cases we include two or three on my staff who have shared my experiences, are focused on IT recruiting. Perhaps what I describe is just a lucky coincidence. Perhaps it is limited to recruiting. I see this as absurd. A common role in IT is the business analyst. Basically, this person sits between technology and the business and facilitates the integration of technology into the business. They make sure that the business is getting what they require from IT. I see technical recruiters serving a similar function. I have at times pondered going into such a role. The fact that I have not does lead to questions, but in general the similarity is still there. 

More importantly than the ability to do business analysis is the ability to sell. I would suggest that a good salesperson may very well come from the liberal arts and humanities. Again, that ability to communicate, unpack, explain. That ability to understand what their audience needs and is interested in. And lastly, the ability to reimagine something, to offer an alternative from the status quo, from what is currently accepted or embraced and to do this on the phone, through a zoom, or in an email. And again, I am not saying that others cannot do these things. Rather I am simply saying that a liberal arts degree involving the humanities promotes and develops such skills. It instills an openness, a curiosity, to explore alternatives and likewise an ability weigh and evaluate options. 

Conclusion

In short, this is my offering regarding the liberal arts and the humanities and the value of these domains. It is with such ideas in mind that I see the continued closing of schools, and the consolidation and elimination of liberal arts and humanities programs as problematic. More importantly, it is with the above in mind that I see the limitations of a skill-based education. More importantly, is the fact that the liberal arts and the humanities can and do contribute to one's career, and there is a large swath of business and careers that could benefits from such. 

I have seen numerous developers who programmed in Cobol or RPG left behind-that was what they learned in college and today’s programming languages are quite different. Likewise, those managing and working in yesterday’s factories just struggle to adopt. Sadly, fields such as these probably must delve into a more skill-based approach. But for those considering, applying, and even selling ideas and approaches, whether they be old fashion services, such as recruiting, or SAAS platforms, people with a liberal arts and humanities background may just have an advantage. 



Friday, September 9, 2022

Guns & Plato

A recent meme that caught my attention on Facebook,
which in part provoked me to write this. . .


An Introduction

When I go to the mall, I typically leave my firearms home. I know some folks, however, who do prefer to enter such places armed. They prefer packing heat as the expression was back in the day. . . And, yes, I know, who goes to the mall these days.

Kidding aside, this has been and continues to be a provocative topic in American culture for some time now. It goes to the heart of the ongoing debate over the 2nd Amendment. It has become doubly relevant in a country where it seems you very well could encounter a shooter when running to your local mall, grocery store, cinema or even your child’s school. And then on top of that you had the US Supreme Court this June find New York state’s 100-year-old law restricting the carrying of firearms in public unconstitutional. 

So, in the aftermath of that Supreme Court decision and likewise, the ongoing controversy regarding how to best deal with shooters, the debate over the carrying of firearms in public is very much alive. Are people who choose to carry firearms a solution to the challenge of a shooter? There was at least one incident where a shooter was stopped fairly quickly by a civilian with a firearm, and it is claimed that this is much more common than we think. (Newsweek, 7/19/22)

Returning to the Supreme Court decision, it was stated that the carrying of firearms in public is very much part of our 2nd amendment right. In short, their argument was that we have the right to defend ourselves with firearms both in our residences, in our homes, and likewise in public. Of course, the decision goes on to qualify that and provide some details regarding the type of weapons we can use, etc. The important point is that it is clearly stated that the second amendment protects our right to bear arms in public for self-defense. (US Supreme Court-NEW YORK STATE RIFLE & PISTOL ASSOCIATION, INC., ET AL. v. BRUEN, SUPERINTENDENT OF NEW YORK STATE POLICE, No. 20–843)

This essay, however, is not challenging the 2nd amendment, nor the recent decision of the Supreme Court, which now clearly guarantees our right to carry firearms in public. What I want to do here, however, is point to the consequences of carrying firearms in public. I do this by first introducing an ancient text, that seems to have some relevance here. I hope to point to a theme found in this text and illustrate how it is useful today in looking at whether firearms are to be desired in public spaces and at public events. 

Now the text I want to appeal to is Plato’s Crito, which was written sometime around 399 BCE. It was probably one of Plato’s first written works. Typically, it is bundled together with two other short works of his, the Apology, and the Phaedo. All written it is believed in the same time period and involving the last few weeks of Plato’s mentor and teacher, Socrates, right up to his execution, involving him drinking a hemlock tea, as dictated by an Athenian court. Each of the three, the Apology, the Crito, and the Phaedo are written in the form of a dialogue involving typically multiple interlocutors. In each, Socrates is the main protagonist or interlocutor. Plato would follow this format of a dialogue in all of his writings. And in most of these, the main protagonist or interlocutor would continue to be Socrates. 

Now it can quickly be pointed out that there were no firearms when Socrates was executed in 399 BCE. I am interested in this text, however, not because of any insights it offers regarding weaponry and our right to such. Rather, I look to Plato’s text for what it offers regarding our following of laws and likewise what it is to be a citizen. In short, I want to suggest that the carrying of a firearm, concealed or open, seems to intuitively challenge the obligations of citizenship, even if the law specifically grants you such a right. 

Some Background on Plato, Socrates, and the Crito 

As I said above, the text to which I refer is Plato’s Crito, which focuses on Plato’s mentor Socrates time in an Athenian jail basically waiting for execution. Socrates, of course, being one of the fathers of western Philosophy, the creator of what has become known as the Socratic method, and the primary character in so many of Plato’s dialogues or writings. It is worth noting that as interesting as Plato’s text are, they are problematic regarding Socrates.. We know that there was a historical Socrates, but it is just very hard to tell where the real Socrates ends, and Plato’s character begins. 

The basic backstory regarding Socrates, however, is that he was a thoughtful and inquisitive man, an Athenian, who simply enjoyed exploring and discussing topics with one and all, friends and strangers. He enjoyed a good conversation. This became complicated, however, when he was informed by a friend that the Oracle of Delphi, a religious Priestess at the Temple of Apollo at Delphi, had commented that it was he, Socrates, who was the wisest amongst Athenians. This baffled Socrates. He could not comprehend how the Oracle, who was a respected leader in this religion, which focused upon the Greek god of Apollo, arrived at such. Socrates was after all just a stone mason, a regular citizen of Athens who simply enjoyed exploring various ideas and topics with friends. 

How could it be that such a man was the wisest? Again, he was a stone mason. So, after learning of the Oracle’s thoughts on this, Socrates spent much of the rest of his life attempting to disprove the claim. His conversations going forward would often involve him searching out, engaging, and talking to those who were held in esteem-those who would typically be seen as the wisest. These included political leaders, generals, teachers, etc. His intent was to illustrate that these people he spoke to, the teachers, and guardians, the leaders of Athens, were obviously wiser than he. 

His intent was to illustrate that he was not the wisest, yet again and again, through these conversations, these dialogues, he would reveal that those he engaged did not have a full grasp of the domains they were supposedly authorities on. And this was routinely the consequent of these conversations. This practice he had developed soon started to be seen as a method, as a way to test and explore ideas and hypotheses-to basically determine if something was true or made sense. This method today thrives in the law, in philosophy classes, in general in the liberal arts and it is known as the Socratic method. 

Going back to Socrates and his conversations it seemed that the people he would engage in these dialogues, who were seen as Athens’ brightest and smartest, would ultimately have to concede that they really did not know for a fact what it was they had acted upon or had allowed them to achieve what it was they were recognized for. They could not definitively assert the value of their actions and achievements. 

Soon enough Socrates was avoided by such folks. He was seen as a troublemaker, as someone challenging Athens’ ruling class and likewise its culture, its traditions, and mores. In short, if you turn to your political and military leaders, your wisest teachers and so forth and illustrate that they in fact cannot satisfactorily explain to you why what they are doing is just or what it is they actually know, it is a problem. 

Socrates became known for these dialogues. He was a bit of a celebrity. He acquired a group of supporters or fans, young and old, who were intrigued with his method and its results. This group of supporters would enjoy him again and again pointing out to his interlocutors that what they had just offered regarding why something was good, or just, or simply known was problematic-it did not make sense. 

Ultimately, this led to a certain frustration or annoyance with Socrates. It was something like Scooby Doo meets the emperor’s new clothes. And it was from this frustration that Socrates ultimately found himself in front of an Athenian court charged with corrupting the youth of Athens. 

It should be noted that at this time Athens was dealing with politics worse than our own in 2022. They had already gone from a kind of democratic system to an authoritarian system and back, and it was in the midst of this that he decided to prove that he was not the wisest. (Perhaps his decision to pursue such in such an environment is the proof of such-right there.) On top of this, some of his friends and disciples were engaged in these politics. In short, they were seen as part of the authoritarian regime that Athens was struggling with. It is very likely that it was not so much that he had corrupted the youth but that he had the wrong friends. 

The outcome of Socrates’ trial in the midst of all of this was that he was found guilty of corrupting the youth of Athens and that he was condemned to death. He would at a prescribed date and time drink a hemlock concoction they had brewed for him, and he would die. Until that date and time, he was remanded to an Athenian jail under guard, though typically, he was allowed to see his friends until that date. It is suggested in the Crito that it was a series of small bribes that facilitated his being available to his friends until his death, despite being in that Athenian jail. 

Now as it turned out, the date of his execution had to be pushed back because of an envoy to another city state-some type of bureaucratic-diplomatic snafu. He sat in this jail waiting for this envoy to return for roughly a month, waiting to be executed. And, it should be noted that at this point Athens was not a fully free and independent state. It is possible I suppose that someone somewhere outside of Athens needed to sign off on the execution. (So much for pure speculation. . .) For whatever reason, however, his execution was delayed for roughly a month till this envoy returned. And all of this is relevant here as the dialogue we are exploring takes place the night before the ship and envoy return back to Athens. At least that is as per Plato. 

The Dialogue Proper – The Crito

So, on that night before the return of the envoy, Crito, a close friend of Socrates bribes a guard and sits with Socrates in his cell as he sleeps. Crito sits there pondering the fact that soon Socrates will be gone. Socrates wakes and realizes his friend is sitting there with him. 

A conversation ensues. Crito shares his frustration. He laments that he will be seen by others as allowing this to happen-that he and his friends and fellow supporters of Socrates could have easily saved Socrates life. Socrates will have none of it. He argues that it is not a question of what others think. We do not act based upon what others think. Rather, we act upon what we believe to be right. Even if we follow one, a doctor or trainer in the gym, we follow them because of the knowledge they have in the domain or field they specialize in. Again, we do what we believe is right. We follow the best course. 

Crito persists in wanting Socrates to escape, flee Athens, and with that live another day. Ultimately, Socrates responds, requesting that he now be allowed to offer his own argument on the matter, his reasoning on why he must stay in his cell and await his execution-delivered to him by the Athenian city-state. He states that if Crito is able to point to a flaw, a weakness in his reasoning on these matters, he, Socrates, will reconsider his actions. If, however, Crito is silent and only nods in agreement, if he has no challenges to Socrates’ thoughts on the matter, then the conversation is over-the topic has been covered and only to be acted upon. Crito agrees. 

Socrates proceeds then to reaffirm that one must do what one thinks right, regardless of what others think. Likewise, we must act upon what is believed right, regardless of the consequences of such an action. In short, even if what we think right will likely lead to our death, we must still choose it. Such a claim does make us pause, but yes, most would ultimately agree with this as did Crito. In short, there are beliefs that are worth dying for. We need not determine what they are, but only that there are such beliefs. 

Socrates continues on this path, stating that if this is true-that we do what is right, then it should not be the case that we ever respond to another with an action this is improper or not good.  Even if the action of another is unjust, it does not justify us embracing an equally evil or immoral act. Retaliation or revenge does not justify doing something improper or unjust. We of course must decide what is an appropriate response to those around us, but one’ response should never involve what we see as wrong. 

Again, numerous examples can quickly be imagined where this is challenged, but again, I want to say that grudgingly, our first preference would be to consent to this – that it is always wrong to lie, steal or kill, even if these were visited upon us by another and we now desire to respond in kind. The desire might be there but that does not change the fact that we still see them as wrong. 

Socrates, who has now claimed, that it is only proper to do what is right, regardless of the opinions of others, and likewise, the situation one finds oneself, proceeds to apply this to his current situation. Even though he finds himself in an unjust situation, to choose to flee, to bribe guards, escape the prison, and avoid execution would still be wrong. 

He takes this to the next level. If he were to flee, and avoid execution, he is basically asserting that he need not comply with the laws and the decisions of the Athenian government. If he is able to ignore these laws and these institutions, what prevents others from doing so? He goes on to ask what prevents the government from not being overthrown? I actually might beg to differ here. There is no need to overthrow such a government. One simply does what one desires, the laws of such a state are without consequence. One ponders not what their consequence is but rather what one can get away with regarding such states and laws. 

In short, Socrates needs here to provide a rationale for why he feels obligated to the Athenian city-state. Why must he, in his case follow their laws, even as this means that he will lose his life? If he is to do the right thing, and the right thing in this case is to stay in this prison and allow the Athenians to kill him, why? Why is that the right path? 

Socrates’ answer to this question is not to appeal to the forms or a theory, but his personal history. His answer is that he chose to live his life, raise a family in Athens. He was in the Athenian army. It was in only service to Athens, as a member of that army that he ever left Athens. That was the only time he ventured outside of Athens, to fight for that city-state. After a long-life lived in Athens, it is only now that he decides it is time to move on. On all other occasions, he had chosen to abide by Athenian law. Up until this moment he lived as an Athenian, he was a citizen of Athens. 

Now that they have taken issue with his conduct, found him guilty of corrupting the youth of Athens, and sentenced him to death, now he ponders departing. There is a certain logic to it. Yet Socrates, is saying that as much as he would like to avoid this sentence, to do so would be a betrayal of all those years living in Athens. It would be a betrayal of the life he lived. 

He sees in his life in Athens a debt, an obligation that he believes he owes to the Athenian city-state. Athens gave him a good life. He compares it to relations such as a child to a parent, or a student to a teacher, even a slave to a master. He might have gotten ahead of himself on the last one, but he has touched upon something. They, Athens, had given him a good life, and he, by fleeing, would betray that.
One cannot simply abandon such institutions as family, education, and the state when you decide that it no longer suits you. And yes, there are instances of divorce or dropping out of a school or college. Each of these, however, is typically an ordeal. One does not simply walk away from such.  None of these allow an individual to simply disappear, not without consequence. 

One’s history, one’s life largely binds one to the institutions they are involved with. Even when departing one city or country for another, it is one’s history that guides and dictates how one behaves in the land one now finds oneself. It is part of the baggage brought with one, but this is perhaps something for another tale. In short, how and where one lives one’s life does effect how one proceeds. It is simply very hard for that not to be the case. 

Socrates proceeds to suggest that in this history with the state, with the city, with his fellow Athenians an implicit contract has been drawn. Further, for him to now flee, would be to violate that contract. He argues that he is betraying the state and the people that have guided and educated him. It could be argued that Athens, at least in some ways, brought him to this. And Socrates would probably agree to this, but quickly respond that he always accepted up until now what he had been offered. Never once had he refused Athens’s gifts to him. Until today, and by choosing now to flee this city he denies or negates the prior 50 or 60 years that he lived peacefully in Athens. All of that apparently meant nothing to him as he is ready to just throw it away. 

At one point he hints at or suggest that to flee and live out his life somewhere else is to simply reduce life to the having of meals. If a lifetime of actions and engagements can so easily be abandoned, what else is there but the immediate? With the negation of one’s past, one is left with only the immediate moment, with no guarantee that what was valued a moment ago will not be abandoned in the next. Even a meal can be abandoned if one fears that they are about to be found by the authorities. The immediate is all that is left and seems to allow one to act in any way, but Socrates is asking what kind of life is that? Is such a life? 

In the end, Socrates is arguing that there are things we believe are good, that are just, and these are unchanging. A person knows what is good and what is not. Further, Socrates argues that these come to be grasped, discovered, in a life, in a community. In his case the city-state of Athens. This relation of what is good and what is shared, what is acquired, mastered, does entail an obligation-one must respect one’s decisions, one’s ideals, one’s history and those one has chosen to surround oneself with. To do otherwise would be a betrayal of oneself, of what one holds to be good, of what is just, and finally of the community of which one is a part. Again, to flee is to betray all of that. 

Even though Athens has now decided that it must take his life, Socrates cannot, he is unable to ignore the fact that Athens has given him his life. Roughly 50 or 60 years in this man’s case? We do not now when he was born. We know only when he died, when he drank the hemlock, as per the order of execution in 499 BC. 

As he is an Athenian and regardless of their decision to take his life, he is unable to deny the fact that he lived his life there, as an Athenian. That is what he is. To abandon that would make him what? I believe the answer is that he would be nothing. He would just be another criminal fleeing prosecution.  He is because of the life he lived in Athens obligated to stay and face his execution. 

Crito offers no challenge to this position, and they are agreed that there is nothing more to discuss. (The full dialogue or essay is found here: http://classics.mit.edu/Plato/crito.html.

Firearms and Obligations

Now how does all of the above tie into an ongoing debate of the 2nd amendment and carrying firearms in public, whether in the open or concealed? As I hinted above it goes not to the question of the right to bear arms but rather explores some basic ideas about the nation-state, its citizens and the obligations of each and it is with these questions in mind that we examine the right to carry a firearm in public. And again, we are not challenging the legal and constitutional questions but rather the moral and ethical aspects of such. We are taking the argument that Socrates appealed to in his dialogue with Crito which challenges the idea that he should escape the prison he is being held in, and avoid execution, and want to now apply it to our discussion of the right to carry firearms in public. 

The first thing that pops out, however, when suggesting such is that in our contemporary debate there is nothing illegal being pondered here. No one is advocating doing something illegal. It is established today that carrying a firearm in public is legal. The carrying of a firearm in public is a right we have under the 2nd amendment of the US Constitution. What I want to illustrate here courtesy of Plato’s Crito and specifically Socrates' arguments in that dialogue is that the carrying of a firearm in public is immoral and unethical. 

I, like Socrates, now owe an explanation of why I believe that carrying a firearm in public is not a good. Why it is wrong. And it is here that I feel the introduction of the Crito and Socrates is powerful. The reason for carrying a gun in public being wrong is that it too is a challenge to the implicit contract between the state and its’ citizens. 

The carrying of a firearm in public in the US today, like fleeing Athens for Socrates, challenges or negates the life lived peacefully up to that point. Carrying a firearm in public, I suggest ignores or negates the fact that up until now it was the law in places like NYC, and more importantly simply not something done in much of the US. I want to suggest that the embrace of firearms for personal protection in public places now challenges the institutions, practices, and traditions we have previously embraced. These may not be totally abandoned as in Socrates’ case, but the carrying of firearms in public would effect, and disrupt the way in which we engage. It disrupts and weakens our institutions. Again, it challenges the implicit contract that Socrates points to. 

So how does carrying a firearm in public betray and challenge the state and its citizens? How does it disrupt and challenge our institutions, practices, and traditions? It does challenge the state directly in that carrying a firearm in public provides an alternative to the state. The person with the firearm if assaulted or finding him or herself in a situation requiring that he or she defend or protect themselves, has much more latitude in how they respond as they are now armed. 

They are no longer reliant upon the police. They no longer have need for those in proximity to assist them when needed. This can be argued as good or bad, but it clearly makes one less reliant upon the state, its justice system, the police, and even those around one. Why wait for the police or cry out for help if you can handle the matter yourself? And yes, self-reliance is a virtue but then being part of a community is likewise a virtue and there is a tension between the two. 

The fact that a weapon provides an alternative to the institutions and others around one is the first challenge. There are others. The carrying of a firearm I suspect will lead us to distrust, fear, and just cause uncertainty regarding those who carry a firearm or who we think are carrying a firearm, maybe. But perhaps it doesn’t matter because I now have my firearm. My trust in others has been replaced with my trust in my Glock. 

It is often the case that you may not trust someone. You may feel that they are trying to manipulate or intend on harming you, perhaps steal from you. Likewise, when you are around firearms, there is a risk. Regardless of one’s training, they can accidentally go off and I am assuming that if one is carrying in public that the weapon is loaded. The simple carrying of loaded firearms is another reason perhaps to distrust, regardless of whether the one is felt to be a good or bad person. Legitimate or not, based upon fact or not, it is another thing we must now ponder in assessing those around us and who we trust or not. 

And we really do not know who is carrying a firearm. We do not know if they have been trained to carry a firearm, whether this person has any experience using a weapon in public? We wonder if they have shot their weapon at a firing range. And how does that really prepare them in any fashion to use that weapon in a crowded street or restaurant? Have they even pondered such before entering a venue with a loaded firearm? 

These are the things one can ponder regarding a person or persons carrying a firearm in a public place. Asking oneself, do I trust these persons? Do I trust this community? Do I have any obligation to such a community? What is their obligation to me? Perhaps there simply is no obligation. 

And what if the person with a firearm in public does kills or harm someone? Police kills are one thing. Police are typically not charged for such incidents, even if the incident was found to not be justified. Murders are entirely different from a police kill. Do we now require a new category or concept to differentiate a death due to a civilian with a firearm? If we now intend to defend ourselves in this way, this seems a relevant question. If we are allowing people to carry, we should acknowledge that there will be consequences to this. When they kill someone by accident, is it manslaughter, or is it more like a police officer who made a reasonable mistake with a deadly consequent? 

Imagine the person who chooses to not to load their firearm. They may feel that simply carrying it is protection in itself. He or she may never intend on using it. Yet that can cause complications if someone else, who does intend on using their weapon, notices this person and their weapon, but is unaware of the fact that the weapon is unloaded and that the other only has it to impress or intimidate. In short, the consequent may not be the desired intimidation but rather a preemptive strike. In a sense, the weapon, carried in public, even though not even loaded, caused this “preemptive strike”. The weapon made the person carrying it a target. 

Now that open carry is embraced, how in an active shooter situation do the police determine who is friend and who is foe? It can be imagined that a shooter the police are after simply blends back in claiming to be a citizen with a gun and wanting to help. It certainly is possible that the police may confuse the supportive citizen with the shooter. What differentiates them? 

All of these scenarios complicate and challenge our current system of justice. It puts a strain on the police as they must now acknowledge that most people are now welcome to carry a firearm, and yet there are moments when someone with criminal intent will kill with a firearm. Possession of a firearm is no longer grounds to challenge a person. Now one must wait till the actual crime is obvious. There is now one less way in many cases to differentiate between good guy and bad guy. Both are or could be armed. 

All of the above challenge the trust of the public. All of these and thousands of other hypothetical and actual situations will weigh on us as we ponder the question of whether it is now actually safer to walk the streets as we now carry a firearm. All of this brings us to question the role of the police. With citizens now able to carry firearms, are we now more responsible for our safety and the police more responsible for responding to crimes? Will it become the case that the police will more and more arrive only after something has happened, to pick up the pieces? Will public safety become the responsibility of individuals? 

A long time ago I suspect that it was decided that it was typically best to leave our guns at home. I suspect there were reasons for this conclusion, and I suspect the above are some of those reasons. I suspect that in the end it is simply easier to engage in business, and likewise engage in life when not carrying a firearm. 
Imagine the distracted citizen as he or she frantically ponders where they left their firearm. “I was showing my new Colt to someone at the pizza shop, but then I put it back in my holster. Or did I put it in my gym bag as I was heading straight home? I was tired. . .” 

We have millions of firearms in the United States. There are more firearms in the US today than people. I suspect that enough of the above will happen for people to realize that carrying a firearm is not the best way to defend oneself. It might just be that being a citizen or even just a resident of a modern country which has a system of justice, and a police force and security guards and folks around you who are not armed but do have cell phones and who respond if you yell out and who understand the concept of private property and likewise one’s right to be left alone, yet will come to one’s aid if necessary, and so forth. All of these together make us far safer than carrying a firearm. Again, this is the implicit contract to which Socrates pointed to and which we have it seems forgotten.

Just as Socrates saw flight as a negation of all that he had and did in Athens, so I see our carrying of firearms in public places as an intrusion upon or a violation of our lives, of those we engage, of the communities we live in, and lastly a problem for our local police and justice systems.  Both challenge and threaten the lives and the communities we have made.