!?

Zwichenzug

an in-between move

Cool kids read The Bellman.

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Don't read this blog!

I mean, thanks for dropping by my little corner of the blogospheric backwaters, but the blog you should be reading is The Bellman. The stuff I post there is much, much less likely to be imbued with dormitive powers.

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Zwischenzug
[German, from zwischen, intermediate + zug, move

n.
Literally an "in-between move". A move in a tactical sequence is called a zwischenzug* when it does not relate directly to the tactical motif in operation. |source|


image copyright TWIC

From this position, black played a zwischenzug: 19…d5
Adams-Kasparov
(Linares 2002, 1-0)

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about your blogger

David Rowland studies philosophy at the University of Illinois - Urbana / Champaign, where he's an active member of the Graduate Employees Organization. He used to play a lot of chess, but wasn't all that good. He has a blog. And email.

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recent

There goes the neighborhood
bizarre
When the only winning move is not to play
Philosophers' Imprint...
The Calamari Wrestler
In response to a question
eripsa on games
zetetic
Parsing Skepticus
anomic

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error log


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$zwichenzug$ sell-out zone

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syndication

Atom!



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Creative Commons License
This work is licensed under
a Creative Commons License.

Union Label


Direct Action
Gets the Goods!


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some folks I know

Mark Dilley
a daily dose of architecture
dailysoy
Hannah
funferal
Safety Neal
eripsa
January Girl
mimi jingcha
bleen
Rambleman
Washburn
Hop, Skip, Jump
E
ambivalent imbroglio
Brooke & Lian

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some blogs I read

strip mining for whimsy
It's Matt's World
School of Blog
Saheli
Fall of the State
Dru Blood
Echidne of the Snakes
Colossal Waste of Bandwidth
Running from the Thought Police
Bionic Octopus

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some philosoblogs

E.G.
Philosoraptor
Left2Right
Fake Barn Country
Freiheit und Wissen

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some labor blogs

Confined Space
Unions-Firms-Markets
Working Life
CGEU
Dispatches From the Trenches
Labor Blog
LaborProf
Eric Lee

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some A-list blogs

This Modern World
Discourse.net
Matthew Yglesias
pandagon
Andrew Sullivan
Political Animal
Majikthise
DeLong
The Volokh Conspiracy

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some other links

Rule 33
Dictionary.com
This Week in Chess
Baseball-Reference.com
War Nerd
National Priorities Project
Bible Gateway
Internet Archive
maxdesign
A Weekly Dose of Architecture
Orsinal: Morning Sunshine
Stanford Encyclopedia of Philosophy
NegativWorldWideWebland
Safety Sign Builder
Get Your War On

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some philosoblogging

Six views about reasons
Seidman on reflection and rationality
And another thing
Aspirin
Tiffany's argument for strong internalism
Internalism v. Externalism
What do internalists believe anyway?
Rationalism and internalism
The experimental method in philosophy
Advertising to children
On moral skepticism
A linguistic argument
Whorf
More on Williams
Williams on reasons
General and particular
Normativity and morality
Political intuitions
What it is, what it was, and what it shall be
Objectivity and morality
Thinking revolution
Factoid
Abortion and coercion
Moore on torture
On the phenomenology of deliberation
Even more Deliberation Day
more Deliberation Day
Deliberation Day run-down
He made a porch for the throne where he might judge, cont.
He made a porch for the throne where he might judge
Every shepherd is an abomination
Droppin' H-bombs
ad hominem

Saturday, October 01, 2005

 

Sketch of a project

After the jump is something I wrote about 18 months ago while casting about for a dissertation project. I now think that the concerns expressed in the, uh, piece are too broad to make a workable dissertation, but there are a few interesting ideas there. I'm posting it here mostly for my own use, but feel free to comment. There have been a few (very) slight edits for the purposes of clarity.

February 24, 2004

[I] Kant improved on Hume in that Kant saw that empirical reality couldn't be understood as being completely mind independent, and that, therefore, the self could not be understood as a mere passive receptor but instead took an active role in constituting reality. But Kant also held that this thought could not be seperated from rationalism. Dewey and the pragmatists were a corrective to Kant in that they showed how to harmonize empiricism with the notion of an active self.
  • One of the core problems of latter day Kantian moral theory is that of showing how pure rationality could yield an other-directed morality (that is, the problem of showing how pure rationality could lead one to value other rational agents as such). The leading Kantians of two decades ago ago offered accounts which boiled down to rational consistency, but left it unclear why agents should be committed to consistency. More recent authors (Herman, Korsgaard) have given a fuller account of the way that agents develop conceptions of value over time. These proposals solve the problem of value commitment, but fail to explain why agents are constrained to choose a conception of value that fits Kantian precepts.
  • Pragmatic thought, especially that of Dewey, also has the resources to explain the development of a conception of value over time. Unlike Kantians, pragmatists seem not to be committed to the claim that all ethical rules are linked by a core commitment to autonomy (or, to the-self-as-rational). Since this is so, pragmatists are free to say that different activities each have their own distinctive good.


[II] Pragmatism shares with Kantianism the idea that agents ought to be responsive to other rational agents as such -- this much seems implicit in the ideal of inquiry. It is significant, however, that inquiry could be done independently. Or, to put the point another way, it is significant that it is a contingent fact that the world contains other reasoners. Our obligation to be responsive to such agents is similarly contingent.
  • Pragmatic thought provides a way to build an empirical conception of a reason responsive self. The pragmatic conception of the self is that of an agent who creates knowledge by interacting -- sometimes in a way that could be characterized as experimenting -- with the world. It turns out that some of the most salient features of the world in which we live are other other selves which interact with the world in similar ways. Moreover, these other selves both make demands on the agent and respond, sometimes favorably, to demands made by the agent. We can refer to these facts by saying that we exist in a social world. An important upshot of the fact that we live in a social world is that our interpretation of the world is fundamentally shaped by our perception of reasons. Which is to say that one of our basic projects is that of sorting out legitimate and illegitimate demands.


[III] Rawls identifies as fundamental to democratic thought the idea that the polity is composed of individuals who are capable of developing and acting on their own conception of the good. A second fundamental commitment is that this capacity justifies democratic forms of government. In particular, it justifies a commitment to democratic conceptions of equality.
  • About the only argument Rawls gives for either of these is the fact that both seem to be inseperable from a commitment to democratic forms of government. This line of thought boils down to: if you are committed to democracy, then you ought to be committed to this. But this seems circular, since the point was to justify the commitment to democracy.
  • In Theory (40), Rawls hints at another source for justifying this commitment, namely the Kantian idea of autonomy.
  • But the Kantian justification can't be satisfactory, since Kantianism isn't able to provide a compelling argument for the parallel point about individual reasoners. Pragmatism, on the other hand, does have the resources to provide an empirical account of the self which implies this claim.



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