Civilization and Its Discontents

This is from Freud's book, Civilization and Its Discontents (1929).

Freud throws off in a footnote a rather wild speculation about the origins of the human use of fire.

I'll just paraphrase most of it, but I'll directly quote a bit at the end.

In primordial days, lightning would strike the branches of trees and set them ablaze in this primordial forest, and primitive people would see the branches, still burning, fall to the ground. Then usually, one or more men would step toward the branch and put out the fire with their urine stream.

Freud presumes that this was very pleasant for the men who did this: a form of sexual excitation, even. Why? Well … it was apparently an Oedipal thing. The father gods in the sky had sent the fire, the men of the tribe were conquering the father gods by pissing on the fire. Aaaaaah, feels good, eh?

The real Prometheus? The real hero who tamed fire for the human species? That was a man who deprived himself of this pleasure by … NOT urinating. Instead of peeing out the blazing branch, this genius took it to some secluded place, surrounded it with kindling, kept it going, so that he and his friends could use it for making rough raw meat more edible.

Freud writes, "By damping down the fire of his own sexual excitation he had tamed the natural force of fire."

This is what is wonderful about Freud. His pretension to science is always bat-shit crazy, but his imagination is so damn creative that some of his footnotes could make great novels. In this case the novel would be of the Clan-of-the-Cave-Bear genre.

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge. We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave. First, Plato is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability. I only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere. At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak

Jamesian Philosophy Refreshed

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