A Quote by John Searle
Nowadays nobody bothers, and it is considered in slightly bad taste to even raise the question of God's existence. Matters of religion are like matters of sexual preference: they are not discussed in public, and even the abstract questions are discussed only by bores.
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First of all, I am not an expert on matters on different economic systems, but in my normal social intercourse with my friends we discussed matters like that.
Sometimes people don't rehearse at all, but you might have had a chance to rehearse for a few days, or even more than that. Then in the moment when the camera's running is the only time it matters. So whatever you've discussed or thought about or discussed with the director, the other actors, hopefully there's a part of the experience that you've left open so that only in that moment the camera catches it. That's of course the hardest thing to do because everything is planned and you have thought about it in advance.
Take a look at the current debates in Washington, and of course, everything in the media. Only one issue is discussed: the deficit - the least significant issue, but the most significant issue for the banks. The big problem, joblessness, is barely discussed, even though that's what the public wants, as polls clearly show. That's even what the business press supports, but the financial institutions are so powerful that the only issue is the deficit, and this runs right through the intellectual culture.
Clam chowder is one of those subjects, like politics or religion, that can never be discussed lightly. Bring it up even incidentally, and all the innumerable factions of the clam bake regions raise their heads and begin to yammer.
I am South African and I am so aware, even as a white, privileged South African, that even within our community of privilege the idea of talking about sex or sexual preference or sexual identity or anything like that was just, nobody ever did that and nobody ever felt comfortable doing that.
Television from its inception had the number one goal to alienate as few people as possible. That's why if you look at 1950s, 1960s American sitcoms, the characters don't live any place in particular, religion is never discussed, politics is never discussed, you never really know what anyone's job is; nothing that could make these people seem different from you is ever discussed.
My parents, especially my father, discussed the question of my brothers' education as a matter of real importance. My education and that of my sister were scarcely discussed at all.
In our democratic culture people often think it is threatening to judge another person's taste. Some are even offended by the suggestion that there is a difference between good and bad taste, or that it matters what you look at or read or listen to.
For strictly scientific or technological purposes all this is irrelevant. On a pragmatic view, as on a religious view, theory and concepts are held in faith. On the pragmatic view the only thing that matters is that the theory is efficacious, that it 'works' and that the necessary preliminaries and side issues do not cost too much in time and effort. Beyond that, theory and concepts go to constitute a language in which the scientistic matters at issue can be formulated and discussed.
Matters of religion should never be matters of controversy. We neither argue with a lover about his taste, nor condemn him, if we are just, for knowing so human a passion.
Even the nonreligious may exercise aesthetic judgment in matters of religion, and indeed our age has given the unbelieving a sophisticated taste in religious literature.
We often value the exterior and superficial aspect of things more than their inner reality. Bad manners taint everything even justice and reason. The 'how' of things matters most, and even the most disagreeable matters can be sweetened and gilded over with the proper appearance. Such is the bias and the weakness of the human mind.
If you could map out a human brain, an open question is, if you simulated it, would it be you? Now, as we discussed earlier, we don't have a great definition or even a good technological handle to know whether something is conscious or not just by looking at it, so there's that aspect that we're not ready to answer, I would argue. But it raises very interesting questions about the nature of identity.
To journey for the sake of saving our own lives is little by little to cease to live in any sense that really matters, even to ourselves, because it is only by journeying for the world's sake - even when the world bores and sickens and scares you half to death - that little by little we start to come alive.
If nothing matters, then even the thought that nothing matters doesn't matter. And if it doesn't matter whether anything matters or not, then there's no real difference between believing nothing matters and believing something matters.
We live in a very peculiar world. Democracy isn't discussed, as if it was taken for granted, as if democracy had taken God's place, who is also not discussed.
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