22 Jan 2024 11:34 - 22 Jan 2024 12:00
Open in Logseq
    • Guy I found on Twitter who is writing about the exact same stuff I am (but more coherently, he sounds like he has studied relevant areas more seriously and more recently than me). Agency etc. He's more into god (or "god-beliefs") than me, which is OK.
    • Agency in Grammar - by Vynn - Agency and Godology
      • oh very interesting, I assume his stuff on grammar is correct, by own knowledge of that stuff is so rusty and bad, or I never knew it.
      • In English, grammatical case still exists only as vestigial feature in the pronouns, unlike Latin or Old English where all the nouns must have nominative case and accusative case. To simplify what I mean by case, the nominative case indicates the doer while the accusative tells you who the doee is.
      • I wed thee. Thee I wed. Wed thee I.
      • Word order is useless in a case system since all three sentences mean the same thing when the case system clearly marks the firstperson pronoun as nominative (doer) and the secondperson pronoun as accusative (one being done to = doee).
      • To reverse the action, you just switch the cases (instead of the order).
      • Thou wed me. Me thou wed. Wed me thou.
      • Realized I didn't really know what declension meant. OK, it is an inflection, basically, that serves certain specific grammatical functions.
      • OK not that interesting? Yes languages have ways to communicate agency, and grammar has known about this for millenia. So?
    • History of The Supernatural - by Vynn
      • instead we will be focusing on the work of another scholar of religion, the late Benson Saler, who directs our attention to another joint at which Westerners carve up reality in ways we take for granted: the natural/supernatural dichotomy.
      • huh never heard of him, sounds like my kind of guy (turns out my wife TA'd for him back in the day).
      • Indeed, supernatural is a Euro-American category in origin and development. Benson Saler warns against imposing a natural/supernatural opposition on the ideations of peoples who may not entertain that distinction
      • might want to make an even stronger point, the concepts don't even make sense to westerners.
      • Boyer makes the postulation of supernatural agents central to his conceptualization of religion. These agents are claimed to conform to intuitive ontologies and expectations (Boyer 2001). Supernatural agents, Boyer writes, are “defined as violations of intuitions about agents”. However he fails to register that intuitions about agency differ between cultures.
    • Free will: alternativity vs self-determinism - by Vynn
      • Many theologians and philosophers treat the assumption that alternativity is constitutive of free will as a given: Mele, Wolf, Fischer, are just some names/ Peter van Inwagen is the steelman of this position. Van Inwagen claims that since the Laws of Nature are fixed, free will cannot exist,
      • Whereas folk conceptions of free will are actually doing work, the recondite musings on free will by theologians and causalistic naturalists are functioning to defend a particular worldview: a view of reality as intrinsically purposeless (without a god).
    • Why care about God? - by Vynn - Agency and Godology
      • Free will beliefs emerged in worldviews where the presence of a certain type of god-belief necessitated free will beliefs. Without the gravitational pull of a god-shaped ontology, beliefs about agency won't bend into a free will orbit. So even in an age when the death of god has long been proclaimed, even atheistic concepts of agency may still orbit a god-shaped black hole.