New realities are imminent: how VR reframes big questions in philosophy (video)
https://aeon.co/videos/new-realities-are...philosophy
INTRO: The virtual reality (VR) industry is currently in its infancy, but in just a few decades it’s possible that virtual environments will be nearly indistinguishable from reality. Along with transforming everyday life, a VR revolution could fundamentally change how we understand and define what is real. In this installment of Aeon In Sight, the renowned Australian philosopher and cognitive scientist David Chalmers considers how VR is reframing and shedding new light on some of philosophy’s most enduring questions about cognition, epistemology and the nature of reality.
VIDEO: https://aeon.co/videos/new-realities-are...philosophy
Philosophy can make the previously unthinkable thinkable
https://aeon.co/ideas/philosophy-can-mak...-thinkable
INTRO: In the mid-1990s, Joseph Overton, a researcher at the US think tank the Mackinac Center for Public Policy, proposed the idea of a ‘window’ of socially acceptable policies within any given domain. This came to be known as the Overton window of political possibilities. The job of think tanks, Overton proposed, was not directly to advocate particular policies, but to shift the window of possibilities so that previously unthinkable policy ideas – those shocking to the sensibilities of the time – become mainstream and part of the debate.
Overton’s insight was that there is little point advocating policies that are publicly unacceptable, since (almost) no politician will support them. Efforts are better spent, he argued, in shifting the debate so that such policies seem less radical and become more likely to receive support from sympathetic politicians. For instance, working to increase awareness of climate change might make future proposals to restrict the use of diesel cars more palatable, and ultimately more effective, than directly lobbying for a ban on such vehicles.
Overton was concerned with the activities of think tanks, but philosophers and practical ethicists might gain something from considering the Overton window. By its nature, practical ethics typically addresses controversial, politically sensitive topics. It is the job of philosophers to engage in ‘conceptual hygiene’ or, as the late British philosopher Mary Midgley described it, ‘philosophical plumbing’: clarifying and streamlining, diagnosing unjustified assertions and pointing out circularities.
Hence, philosophers can be eager to apply their skills to new subjects. This can provoke frustration from those embedded within a particular subject. Sometimes, this is deserved: philosophers can be naive in contributing their thoughts to complex areas with which they lack the kind of familiarity that requires time and immersion. But such an outside perspective can also be useful. Although such contributions will rarely get everything right, the standard is too demanding in areas of great division and debate (such as practical ethics). Instead, we should expect philosophers to offer a counterpoint to received wisdom, established norms and doctrinal prejudice.
Ethicists, at least within their academic work, are encouraged to be skeptical of intuition and the naturalistic fallacy (the idea that values can be derived simply from facts). Philosophers are also familiar with tools such as thought experiments: hypothetical and contrived descriptions of events that can be useful for clarifying particular intuitions or the implications of a philosophical claim. These two factors make it unsurprising that philosophers often publicly adopt positions that are unintuitive and outside mainstream thought, and that they might not personally endorse.
This can serve to shift, and perhaps widen, the Overton window. Is this a good thing? Sometimes philosophers argue for conclusions far outside the domain of ‘respectable’ positions; conclusions that could be hijacked by those with intolerant, racist, sexist or fundamentalist beliefs to support their stance. It is understandable that those who are threatened by such beliefs want any argument that might conceivably support them to be absent from the debate, off the table, and ignored.
However, the freedom to test the limits of argumentation and intuition is vital to philosophical practice. There are sufficient and familiar examples of historical orthodoxies that have been overturned – women’s right to vote; the abolition of slavery; the decriminalisation of same-sex relationships – to establish that strength and pervasiveness of a belief indicate neither truth nor immutability....
MORE: https://aeon.co/ideas/philosophy-can-mak...-thinkable
https://aeon.co/videos/new-realities-are...philosophy
INTRO: The virtual reality (VR) industry is currently in its infancy, but in just a few decades it’s possible that virtual environments will be nearly indistinguishable from reality. Along with transforming everyday life, a VR revolution could fundamentally change how we understand and define what is real. In this installment of Aeon In Sight, the renowned Australian philosopher and cognitive scientist David Chalmers considers how VR is reframing and shedding new light on some of philosophy’s most enduring questions about cognition, epistemology and the nature of reality.
VIDEO: https://aeon.co/videos/new-realities-are...philosophy
Philosophy can make the previously unthinkable thinkable
https://aeon.co/ideas/philosophy-can-mak...-thinkable
INTRO: In the mid-1990s, Joseph Overton, a researcher at the US think tank the Mackinac Center for Public Policy, proposed the idea of a ‘window’ of socially acceptable policies within any given domain. This came to be known as the Overton window of political possibilities. The job of think tanks, Overton proposed, was not directly to advocate particular policies, but to shift the window of possibilities so that previously unthinkable policy ideas – those shocking to the sensibilities of the time – become mainstream and part of the debate.
Overton’s insight was that there is little point advocating policies that are publicly unacceptable, since (almost) no politician will support them. Efforts are better spent, he argued, in shifting the debate so that such policies seem less radical and become more likely to receive support from sympathetic politicians. For instance, working to increase awareness of climate change might make future proposals to restrict the use of diesel cars more palatable, and ultimately more effective, than directly lobbying for a ban on such vehicles.
Overton was concerned with the activities of think tanks, but philosophers and practical ethicists might gain something from considering the Overton window. By its nature, practical ethics typically addresses controversial, politically sensitive topics. It is the job of philosophers to engage in ‘conceptual hygiene’ or, as the late British philosopher Mary Midgley described it, ‘philosophical plumbing’: clarifying and streamlining, diagnosing unjustified assertions and pointing out circularities.
Hence, philosophers can be eager to apply their skills to new subjects. This can provoke frustration from those embedded within a particular subject. Sometimes, this is deserved: philosophers can be naive in contributing their thoughts to complex areas with which they lack the kind of familiarity that requires time and immersion. But such an outside perspective can also be useful. Although such contributions will rarely get everything right, the standard is too demanding in areas of great division and debate (such as practical ethics). Instead, we should expect philosophers to offer a counterpoint to received wisdom, established norms and doctrinal prejudice.
Ethicists, at least within their academic work, are encouraged to be skeptical of intuition and the naturalistic fallacy (the idea that values can be derived simply from facts). Philosophers are also familiar with tools such as thought experiments: hypothetical and contrived descriptions of events that can be useful for clarifying particular intuitions or the implications of a philosophical claim. These two factors make it unsurprising that philosophers often publicly adopt positions that are unintuitive and outside mainstream thought, and that they might not personally endorse.
This can serve to shift, and perhaps widen, the Overton window. Is this a good thing? Sometimes philosophers argue for conclusions far outside the domain of ‘respectable’ positions; conclusions that could be hijacked by those with intolerant, racist, sexist or fundamentalist beliefs to support their stance. It is understandable that those who are threatened by such beliefs want any argument that might conceivably support them to be absent from the debate, off the table, and ignored.
However, the freedom to test the limits of argumentation and intuition is vital to philosophical practice. There are sufficient and familiar examples of historical orthodoxies that have been overturned – women’s right to vote; the abolition of slavery; the decriminalisation of same-sex relationships – to establish that strength and pervasiveness of a belief indicate neither truth nor immutability....
MORE: https://aeon.co/ideas/philosophy-can-mak...-thinkable