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Thursday, January 7, 2010 - 8:06pmSanction this postReply
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I need some help in fulling grasping what is being said in the following paragraph. It is found on Pages 7 and 8 of the booklet.

Speaking of Descartes foundationalism:
"Is it possible to accept his package in its entirety? Descartes himself does not seem content.... .... for he goes on to seek a validation of the standard in God's veracity... ...Descarte's subsequent effort to prove God's existence relies on a number of premises organized as an inference, and this poses an obvious problem..."

I am having trouble understanding why Descarte would have chosen to start this way. I don't get it. Can someone enlighten me here?

Also, let's assume things as Descarte's has outlined - what is the point of this? I am having trouble understanding the problem of the argument itself as Kelly has related it.

What is a "meta-level belief?"

Kelly says that the problem has progressed by diverging into two camps: foundationalism and internalism. Could someone better demonstrate how these two camps diverge from the problem that Kelly has demonstrated?

Thanks.

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Post 1

Thursday, January 7, 2010 - 8:46pmSanction this postReply
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I write as well as edit term papers. Email me if you want my rates.

"Meta" means at a higher level of abstraction or remove. If you argue about what type of argument to have, you are having a meta argument in relation to the specific argument upon which you might settle.

For example, Rand say that before you can settle upon the right type of ethics, you need to decide why you need ethics in the firts place. Rocks don't need ethical systems, they don't have the ability to choose between actions. Immortal beings don't need ethical systems. Nothing can hurt them so it doesn't matter what they do, in fact it would be absurd to think of them as being perfect but having any values at all. Why would something that cannot be affected by anything have values it doesn't need? It's like a gas tank gauge on a nuclear sub. Only living beings with volition need values. If they didn't have values they would cease to live. They do face options They can affect themselves by their own actions. A system of values is needed to preserve the life of a living volitional rational animal. That's the meta-ethical argument. It argues about why ethics is necessary, and only after having validated the notion of ethics itself does one take up the ethical argument what actual values are proper.

Post 2

Friday, January 8, 2010 - 6:22amSanction this postReply
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Thanks for clearing that up Ted - that helped a lot!

So, are you saying that you have papers on this topic that are for sale? Not quite sure I understand that first comment.

Post 3

Friday, January 8, 2010 - 9:59amSanction this postReply
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I write papers to order. Cute kid!

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Post 4

Saturday, January 9, 2010 - 2:07amSanction this postReply
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Ted Keer wrote:
1: I write as well as edit term papers. Email me if you want my rates.
3: I write papers to order
---------------------

This is something to which I have given a lot of thought over the years from both sides of the lectern.

On the one hand...
You are paying the school. They are not paying you. So, if you want to cheat, it is none of their business.

If you put your name on someone else's work, you are only cheating yourself, so it's no one else's business if you do.

If you write a term paper for someone you are not responsible for what they do with it. You are only providing another source, as if they read any other article or book. If they put their name on your work and turn it in, that is not your problem.

If you write a paper for someone to put their name on, at an institution where you are not enrolled, there is no jurisdictional consequence to you. (Most schools with honor codes consider it a violation to let someone copy from you, also, recognizing that you can be unknowing, for instance, if they look over your shoulder during a test. Writing a term paper for someone would not be passive. But if the school can't touch you, you win, and it remains your customer's problem.))

ON THE OTHER HAND:
1. This is an example of white collar crime called academic fraud.
2. In professional research, if you fake your results, you have defrauded the funding agency.
2.a. If you are in school on someone else's money (parents, employer, scholarship or government loan), then you have defrauded them.
3. A school honor code typically requires that you promise that the work you offer is your own and when you take from others, you cite your sources. Not to do so is plagiarism.
4. Anyone who would cheat in school would defraud others in other contexts. Crime is a way of life, not a fleeting exception, for criminals.
4.a. Anyone who would aid cheating in school would be a party to fraud in other social contexts, crime being a way of life.
5. Anyone who would let someone else do their thinking for them is not to be trusted and anyone who would do that in school, especially at university violates their own personhood.
5.a. While harming yourself may be your legal right under objective law, by Objectivist Ethics, it is wrong to do so.

-----------------
One the one hand....
I am shocked, Ted, that someone who claims to be versed in scholasticism, and who claims to be an Objectivist, would offer this service.

On the other hand...
You seem to enjoy being a punk, and this confirms the lower range of my expectations for you.
----------------

I am not talking about the many ways that you can get paid for academic work. Proofreading and editing are examples. Depending on intent, compiling an annotated bibliography is another valid service.

Coaching can be valid. "This professor is known to reward students who cite his works." or "The key to this experiment is the titration and it trips up a lot of people."
------------------

Also, a minor point, perhaps, all you did above was explain "meta." I thought the question at hand was more involved than that, being centered on foundationalism and internalism, but perhaps, I am not so clever as you, and if I were your professor, I would not catch you cheating, and after all, you only cheated him of an answer, not me.

Final point: I challenge you to answer this without a graphic pasted from another website, i.e, let this be your own work, if that is possible.




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Post 5

Saturday, January 9, 2010 - 8:50amSanction this postReply
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It's amazing that you could come to all those conclusions without asking me any questions — you don't know what I offer and on what conditions. But if your intention is simply to have an excuse to call me names and declare yourself superior, I suppose you chose the easiest way to do that.

Crime is a word with a specific meaning, and your use of it here is slanderous and you know it. For an anarchist you use it all too often. Describing your rhetorical opponents as racists, Christians, extremists and criminals is worn out old hat too you.

As for my using images, how is the choice of an appropriate one to illustrate a point invalid simply because I didn't personally take the photograph myself? I didn't invent English yet I am allowed to select among its words. From adding italics to illustrations the point is to communicate as densely and efficiently as possible. You almost seem jealous. Nothing does that more eloquently than the apt image. All you need is an educated memory, and adroit imagination, and an acquaintance with HTML. I have posted tutorials on that as well, and you are free to take advantage. It's so easy even the undead can do it.

[img src="http://i420.photobucket.com/albums/pp283/rad4hap/gwynnedfredmunster.jpg"]



Here's my challenge. Why not stop telling homosexuals how you think they should vote or punks what they should write and start a thread and explore a topic that doesn't have to do with implicitly comparing yourself to people you think should be even less happy than you are. You might say something interesting.

(Edited by Ted Keer on 1/09, 9:27am)


Post 6

Wednesday, February 17, 2010 - 7:26amSanction this postReply
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Getting back to the first post, found this, from World Science.Org to be interesting -





How did religion evolve?

Feb. 8, 2010
Courtesy Cell Press
and World Science staff

Re­li­gion evolved as a byprod­uct of pre-existing men­tal ca­pa­ci­ties, and not be­cause it ful­filled a spe­cif­ic func­tion of its own—though it can fa­cil­i­tate coop­era­t­ion in so­ci­e­ty, a study con­cludes.

Why re­li­gion emerged among early hu­mans re­mains a source of con­ten­tion among schol­ars. Many sci­en­tists be­lieve re­li­gion is ul­ti­mately based in the brain, but that still leaves un­clear how and why these be­hav­iors orig­i­nat­ed and how they may have been shaped dur­ing ev­o­lu­tion. Some arch­aeo­logists think re­li­gion came about partly as a stra­tegy by some peo­ple to grab pow­er, sim­ply by claim­ing some sort of se­cret know­ledge.

Re­li­gion evolved as a byprod­uct of pre-existing men­tal ca­pa­ci­ties, and not be­cause it ful­filled a spe­cif­ic func­tion of its own—though it can fa­cil­i­tate coop­era­t­ion in so­ci­e­ty, a study con­cludes.
The new stu­dy, pub­lished Feb. 8 in the re­search jour­nal Trends in Cog­ni­tive Sci­ences, takes a some­what diff­er­ent track, ex­plor­ing the link be­tween mor­al­ity and re­li­gion.

“Some schol­ars claim that re­li­gion evolved as an adapta­t­ion to solve the prob­lem of coop­era­t­ion among ge­net­ic­ally un­re­lat­ed in­di­vid­u­als, while oth­ers pro­pose that re­li­gion emerged as a by-prod­uct of pre-existing cog­ni­tive ca­pa­ci­ties,” said study co-author Ilkka Pyysi­ainen of the Hel­sin­ki Col­le­gi­um for Ad­vanced Stud­ies in Fin­land.

Pyysi­ainen and a co-author, ev­o­lu­tion­ary psy­chol­o­gist Marc Hauser Har­vard Uni­vers­ity, re­viewed the two com­pet­ing the­o­ries us­ing the prin­ci­ples of what they call ex­pe­ri­men­tal mor­al psy­chol­o­gy.

“Re­li­gion is linked to mor­al­ity in dif­fer­ent ways,” said Hauser. “For some, there is no mor­al­ity with­out re­li­gion, while oth­ers see re­li­gion as merely one way of ex­press­ing one’s mor­al in­tu­itions.” But past stud­ies, the au­thors said, show that peo­ple of dif­fer­ing re­li­gion or no re­li­gion show si­m­i­lar mor­al judg­ments when asked to com­ment on un­fa­mil­iar mor­al dilem­mas. That sug­gests in­tu­i­tive judg­ments of right and wrong work in­de­pend­ently of ex­plic­it re­li­gious com­mit­ments, the re­search­ers ar­gued.

“This sup­ports the the­o­ry that re­li­gion did not orig­i­nally emerge as a bi­o­log­i­cal adapta­t­ion for coop­era­t­ion, but evolved as a sep­a­rate by-prod­uct of pre-existing cog­ni­tive func­tions that evolved from non-re­li­gious func­tions,” said Pyysi­ainen. “How­ever, al­though it ap­pears as if coop­era­t­ion is made pos­si­ble by men­tal mech­a­nisms that are not spe­cif­ic to re­li­gion, re­li­gion can play a role in fa­cil­i­tating and sta­bi­liz­ing coop­era­t­ion be­tween groups.”

This might help to ex­plain the com­plex as­socia­t­ion be­tween mor­al­ity and re­li­gion, the sci­en­tists added. “It seems that in many cul­tures re­li­gious con­cepts and be­liefs have be­come the stand­ard way of con­cep­tu­al­ mor­al in­tu­itions. Al­though, as we dis­cuss in our pa­per, this link is not a nec­es­sary one, many peo­ple have be­come so ac­cus­tomed to us­ing it, that crit­i­cism tar­geted at re­li­gion is ex­perienced as a fun­da­men­tal threat to our mor­al ex­is­tence,” said Hauser.


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