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Posts Tagged ‘philosophy

“I’ve not never heard of that”*…


This website [is] devoted to the speech of one of the country’s most interesting but most often misunderstood regions—southern and central Appalachia, which stretches from north Georgia to West Virginia.  Some have romanticized the English spoken there as the language of Shakespeare and admired its authenticity and inventiveness.  Others have scorned or dismissed it as uneducated, bad grammar, or worse.  Too rarely has it been appreciated for what it is—the native speech of millions of Americans that has a distinguished history and that makes Appalachia what it is just as the region’s extraordinary music does.

Appalachian English is an umbrella term referring to the social and geographical varieties found in a large mountain and valley region encompassing all or parts of eight southern states: West Virginia, eastern Kentucky and Tennessee, western Virginia and North Carolina, northern Georgia and Alabama, and northwestern South Carolina.  Historically and structurally it is closely related to Ozark English, and it shares many features with varieties of English spoken in the Deep South.

At this site you’ll find a wealth of information and resources.  There’s enjoyment to be had in exploring, but if you’re looking for a site that’s just for entertainment or one with funny spellings, you’ve come to the wrong place.  Too many of them are around already.  As two natives of East Tennessee who have heard hill speech for a long time and have written about it, we have designed this site to present not only how Aplapachian people talk, but also some of the history and the flavor of that talk.  It focuses especially on the Smoky Mountains of Tennessee and North Carolina, but the speech of the Smokies is typical of much of what you’ll hear elsewhere in the region, though not as strongly as a couple of generations back.

At a professional conference some years ago, one of us on our bus tour happened to sit next to a linguist from the University of California (who is now at an Ivy League school).  He asked me what my special interest was, and I said, “Appalachian English.”  He responded, “Oh, Appalachian English is one of my favorite dialects. Does anyone still speak it?”  The question sort of took me aback, but I looked at him for a moment and replied, “Yes, I’d say about twenty million people do.”  He seemed a bit confused, so I explained that plenty of people from the region actually choose to talk the way they do and that their distinctive English is probably here to stay.  Their speech helps define who they are, whether they live in Kentucky or have moved to Detroit to work in a plant.  He looked out the window…

Explore Appalachian English— and be sure to take the vocabulary quiz.

* an exemplary Appalachian English sentence


As we head for the hills, we might send free-thinking birthday greetings to Henri Bergson; he was born on this date in 1859.  A philosopher especially influential in the first half of the 20th Century, Bergson convinced many of the primacy of immediate experience and intuition over rationalism and science for the understanding reality…. many, but not the likes of Wittgenstein, Russell, Moore, and Santayana, who thought that he willfully misunderstood the scientific method in order to justify his “projection of subjectivity onto the physical world.”  Still, in 1927 Bergson won the Nobel Prize (in Literature); and in 1930, received France’s highest honor, the Grand-Croix de la Legion d’honneur.

Bergson’s influence waned mightily later in the century.  To the extent that there’s been a bit of a resurgence of interest, it’s largely the result of Gilles Deleuze’s appropriation of Bergson’s concept of “mulitplicity” and his treatment of duration, which Deleuze used in his critique of Hegel’s dialectic.



Written by LW

October 18, 2017 at 1:01 am

“All that is solid melts into air”*…


The end of ‘The End of History’ arrived together with the end of belief in reality. The Cold War world was a world of warring ideologies; in the twenty-first century, both American capitalism and post-Soviet oligarchy employ the same public relations specialists catering to gangsters with political ambitions. As Peter Pomerantsev described in Nothing is True and Everything is Possible, in the Russia of the 2000s, distinguishing between truth and lies became passé. In this world of enlightened, postmodern people, ‘everything is PR’.

Reality television has rendered obsolete the boundary between the fictional and the real. Truth is a constraint that has been overcome; ‘post-truth’ has been declared ‘word of the year.’ In Washington, the White House shamelessly defends its ‘alternative facts.’ At the beginning, American journalists were taken off-guard: they had been trained to confirm individual pieces of information, not to confront a brazen untethering from empirical reality. The New Yorker captured the desperation with a satire about the fact-checker who passed out from exhaustion after the Republican debate. He had to be hospitalized; apparently no one replaced him…

Postmodernism was conceived largely by the Left as a safeguard against totalizing ideologies. Yet today, it has been appropriated on behalf of an encroaching neo-totalitarianism of the Right. Is French literary theory to blame? And can a philosophy of dissent developed in communist eastern Europe offer an antidote?…

(Some of) the ironic roots of the situation that we’re in: “A pre-history of post-truth, East and West.”

* Karl Marx


As we consult the Wayback Machine, we might recall that it was on this date in 1955, at J & M Studio in New Orleans, that Richard Wayne Penniman– better known as Little Richard– recorded the song (that he co-wrote with Dorothy LaBostrie) that became his first hit: “Tutti Frutti.”

A wop bop alu bop, a wop bam boom!


Written by LW

September 14, 2017 at 1:01 am

“Religion is like a pair of shoes… Find one that fits for you, but don’t make me wear your shoes”*…


Procession of the Catholic Holy League on the Place de Grève, Paris, 1590-3 (oil on canvas). Such displays of intolerance became increasingly rare with the advent of the modern European state. [source]

Religious freedom has become an emblematic value in the West. Embedded in constitutions and championed by politicians and thinkers across the political spectrum, it is to many an absolute value, something beyond question. Yet how it emerged, and why, remains widely misunderstood.

According to the conventional narrative, freedom of religion arose in the West in the wake of devastating wars fought over religion. It was catalysed by powerful arguments from thinkers such as John Locke, Baruch Spinoza, Pierre Bayle and Voltaire. These philosophers and political theorists responded to the brutality of the religious wars with support for radical notions of toleration and religious freedom. Their liberal ideals then became embedded in the political institutions of the West, following the American and French Revolutions.

In broad outline, such is the account accepted by most political philosophers and social scientists. But the evidence does not support this emphasis on the power of ideas in shaping the rise of religious freedom, and underestimates the decisive role played by institutions…

Ideas were not enough to realise religious freedom. Crucially, it took political and institutional changes – specifically, the growth and strengthening of the ability of states to create and enforce rules – to make religious freedom in the West possible and appealing. It wasn’t the ideas of Bayle or Spinoza or Locke driving the rise of state power, it was the need to raise resources for governing and war. For the rising fiscal-military state, religious uniformity and persecution simply became too expensive and inefficient…

The first change was the transformation in the scale of European states. In the late Middle Ages, medieval rulers began to invest in building administrative capacity and to raise taxes more regularly. The most dramatic developments, however, occurred after 1500, as a result of developments in military technology that historians label the Military Revolution. This continent-wide arms race, brought on by the development of gunpowder, forced rulers to invest in greater fiscal and administrative capacity.

To pay for larger armies, new taxes had to be raised and a permanent system of government borrowing established. Moreover, there was a shift away from ad hoc, feudal and decentralised tax systems, and a move towards standardisation and centralisation. Rather than relying upon tax farmers, the church or merchant companies to raise taxes on their behalf, rulers invested in vast bureaucracies to do it directly. It was the only way they could pay for their ever-growing armies…

Economic changes complemented the rise of religious freedom, most notably the onset of modern economic growth. As in the Jewish example, greater freedom allowed religious minorities to flourish. French Protestants expelled by Louis XIV brought with them advanced skills and industrial expertise to England, the Netherlands and Prussia. In Industrial Revolution Britain, Quakers and other religious dissenters were overrepresented among businessmen, entrepreneurs and innovators.

The indirect consequences of moving from identity rules to general rules were even more important. Identity rules had limited the scope of trade and the division of labour. As these identity rules were removed – as guilds lost authority, and cities and lords lost their ability to charge internal tariffs – trade and commerce expanded.

The growth of trade, in turn, reinforced the trend towards liberalism. Trade, as Enlightenment thinkers such as Montesquieu argued, encouraged individuals to see the world through the positive-sum lens of mutual beneficial interaction rather than through the zero-sum lens of conflict. Religious freedom began to seem less like a recipe for social disorder and civil war, and more like a win-win proposition…

The history of how religious freedom came to be is a reminder that commitment to liberal values alone is not enough for liberalism to flourish. It requires a suitable political and economic foundation. As the experience of 1930s Germany suggests, religious persecution can quickly re-emerge. We cannot rely on liberal ideas alone to be effective. If we value religious freedom, and other achievements of liberalism, we must look to the vitality of their institutional foundations.

This fascinating essay in its entirety at: “Ideas were not enough.” (Note earlier examples of of religious freedom as both a tool and a result of statecraft, e.g., Genghis Khan’s building of the Mongol Empire.)

* George Carlin


As we celebrate tolerance, we might send free-thinking birthday greetings to Tommaso Campanella; he was born on this date in 1568.  A Dominican friar, philosopher, theologian, astrologer, and poet, he was an early empiricist and a vocal critic of the Aristotelian orthodoxy (indeed, he wrote and published a defense of Galileo during the great astronomer’s ecclesiastical trial).  For his heterodoxy, he was denounced to the Inquisition and imprisoned.



Written by LW

September 5, 2017 at 1:01 am

“Science is what we have learned about how to keep from fooling ourselves”*…


… or at least that’s the idea.  Here, another of our occasional looks at the intellectual history of the cultural moment that we’re in:  how a concern with Commies in California’s universities led to “Cold War philosophy”– the yoking of rational choice theory to the scientific method– and how it embedded the free-market mindset in US society:

Cold War philosophy also influences US society through its ethics. Its main ethical implication is somewhat hidden, because Cold War philosophy inherits from rational choice theory a proclamation of ethical neutrality: a person’s preferences and goals are not subjected to moral evaluation. As far as rational choice theory is concerned, it doesn’t matter if I want to end world hunger, pass the bar, or buy myself a nice private jet; I make my choices the same way. Similarly for Cold War philosophy – but it also has an ethical imperative that concerns not ends but means. However laudable or nefarious my goals might be, I will be better able to achieve them if I have two things: wealth and power. We therefore derive an ‘ethical’ imperative: whatever else you want to do, increase your wealth and power!

Results of this are easily seen in today’s universities. Academic units that enable individuals to become wealthy and powerful (business schools, law schools) or stay that way (medical schools) are extravagantly funded; units that do not (humanities departments) are on tight rations. Also on tight rations nationwide are facilities that help individuals become wealthy and powerful but do not convey competitive advantage on them because they are open to all or most: highways, bridges, dams, airports, and so on.

Seventy years after the Cold War began, and almost 30 after it ended, Cold War philosophy also continues to affect US politics. The Right holds that if reason itself is rooted in market choice, then business skills must transfer smoothly into all other domains, including governance – an explicit principle of the Trump administration. On the Left, meritocracy rules: all three of Barack Obama’s Supreme Court nominees attended law school at either Harvard (as Obama himself did) or Yale (as Hillary Clinton did). The view that choice solves all problems is evident in the White House press secretary Sean Spicer’s presentation of the Republican vision for US health care, at his press briefing last March 23: “We’ve lost consumer choice … The idea is to instill choice back into the market.”…

How this happened and what it wrought– the remarkable (but true) tale in its entirety: “America’s hidden philosophy.”

* Richard Feynman


As we question authority, we might recall that it was on this date in 1956 that Congress authorized “In God We Trust” as the U.S. national motto.

The phrase had appeared occasionally (as had variations on the theme) on coinage since Civil War times; regularly– despite Theodore Roosevelt’s conviction that it was sacrilegious– from 1908.   But it didn’t appear on bills until 1957…



Written by LW

July 30, 2017 at 1:01 am

“Acedia est tristitia vocem amputans”*…


The Seven Deadly Sins may seem familiar and, with that familiarity, less a matter of life and death and damnation. Sure, greed and envy aren’t great, but who hasn’t overindulged in this or that without grievous consequences? But when the list of Christian cardinal sins was first created, they were a big deal: eight of the biggest threats to a devout life as a monk in the desert. Eight? One among those that isn’t included among the sins today, called acedia, was perhaps the greatest threat of all to those monks.

Acedia comes from Greek, and means “a lack of care.” It sounds a little like today’s sloth, and acedia is indeed considered a precursor to today’s sin of laziness. To Christian monks in the fourth century, however, acedia was more than just laziness or apathy. It was more like dejection that made it difficult to be spiritual, avoiding ascetic practices, boredom that led to falling asleep while reading, and frustration with life in a monastery—but the meaning is nuanced and has changed over time. The evolution of the word’s use shows just how much the concept of cardinal sin has shifted through the centuries…

Don’t worry, be happy at: “Before Sloth Meant Laziness, It Was the Spiritual Sin of Acedia.”

* “Acedia is a sadness that silences the voice”  a saying of Gregory of Nyssa, quoted by Aquinas


As we work on our attitudes, we might send provocative birthday greetings to Jean Baudrillard; he was born on this date in 1929.  A sociologist, philosopher, cultural theorist, political commentator, and photographer, he is best known for his analyses of media, contemporary culture, and technological communication, as well as his formulation of concepts such as simulation and hyperreality.  He wrote widely– touching subjects including consumerism, gender relations, economics, social history, art, Western foreign policy, and popular culture– and is perhaps best known for Simulacra and Simulation (1981).  Part of a generation of French thinkers that included Gilles Deleuze, Jean-François Lyotard, Michel Foucault, Jacques Derrida, and Jacques Lacan, with all of whom Baudrillard shared an interest in semiotics, he is often seen as a central to the post-structuralist philosophical school.



“To imagine a language is to imagine a form of life”*…


Jeremy England is concerned about words—about what they mean, about the universes they contain. He avoids ones like “consciousness” and “information”; too loaded, he says. Too treacherous. When he’s searching for the right thing to say, his voice breaks a little, scattering across an octave or two before resuming a fluid sonority.

His caution is understandable. The 34-year-old assistant professor of physics at the Massachusetts Institute of Technology is the architect of a new theory called “dissipative adaptation,” which has helped to explain how complex, life-like function can self-organize and emerge from simpler things, including inanimate matter. This proposition has earned England a somewhat unwelcome nickname: the next Charles Darwin. But England’s story is just as much about language as it is about biology…

A new theory on the emergence of life’s complexity: “How Do You Say ‘Life’ in Physics?

* Ludwig Wittgenstein, Philosophical Investigations


As we resist the urge to simplify, we might send carefully-constructed birthday greetings to Sir Karl Raimund Popper; he was born on this date in 1902.  One of the greatest philosophers of science of the 20th century, Popper is best known for his rejection of the classical inductivist views on the scientific method, in favor of empirical falsification: A theory in the empirical sciences can never be proven, but it can be falsified, meaning that it can and should be scrutinized by decisive experiments. (Or more simply put, whereas classical inductive approaches considered hypotheses false until proven true, Popper reversed the logic: conclusions drawn from an empirical finding are true until proven false.)

Popper was also a powerful critic of historicism in political thought, and (in books like The Open Society and Its Enemies and The Poverty of Historicism) an enemy of authoritarianism and totalitarianism.





Written by LW

July 28, 2017 at 1:01 am

“Chaos is merely order waiting to be deciphered”*…


Let us say we were interested in describing all phenomena in our universe. What type of mathematics would we need? How many axioms would be needed for mathematical structure to describe all the phenomena? Of course, it is hard to predict, but it is even harder not to speculate. One possible conclusion would be that if we look at the universe in totality and not bracket any subset of phenomena, the mathematics we would need would have no axioms at all. That is, the universe in totality is devoid of structure and needs no axioms to describe it. Total lawlessness! The mathematics are just plain sets without structure. This would finally eliminate all metaphysics when dealing with the laws of nature and mathematical structure. It is only the way we look at the universe that gives us the illusion of structure…

Science predicts only the predictable, ignoring most of our universe.  What if neither Platonism nor the multiverse are the accurate approaches to understanding the reality we inhabit?  “Chaos Makes the Multiverse Unnecessary.”

[image above: source]

* José SaramagoThe Double


As we impose order, we might spare a thought for Philipp Frank; he died on this date in 1966. A physicist, mathematician, and philosopher of science, he was Einstein’s successor as professor of theoretical physics at the German University of Prague– a job he got on Einstein’s recommendation– until 1938, when he fled the rise of Nazism and relocated to Harvard.  Frank’s theoretical work covered variational calculus, Hamiltonian geometrical optics, Schrödinger wave mechanics, and relativity; his philosophical work strove to reconcile science and philosophy and “bring about the closest rapprochement between” them.



Written by LW

July 22, 2017 at 1:01 am

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