Over the past 15 years or so, I have engaged in a number of debates with other scholars, as I believe strongly that this kind of interaction is an excellent way to question and improve our culture's mainstream views. In this post, I'd like to highlight the more adversarial of these debates. By 'adversarial' I don't mean unfriendly; some may be, but many aren't. I mean simply that these 'adversarial' engagements entailed mutual critiques of different, perhaps even contradictory views. This helps us make the potential shortcomings of the respective views more explicit, which is surely a progressive thing.
The first is a debate with well-known materialist and skeptic Prof. Peter Atkins and Prof. Nancy Cartwright. I was surprised with how open to my ideas Prof. Atkins seemed to be already very early on in the debate.
The next debate is with Prof. Susan Blackmore, a well-known skeptic, and Prof. Tim Crane. The debate was moderated by Hilary Lawson. Here again I was surprised with Susan's relative openness to my views.
Now a debate with well-known atheist philosopher of religion, Prof. Graham Oppy, considered by William Lane Craig "the most formidable atheist philosopher writing today." We seem to be less distant from, and antagonist of, each other's position than I thought before this dialogue.
Next up is my debate with anaesthesiologist and well-known skeptic, Dr. Gerald Woerlee. After this debate I realized that many of Dr. Woerlee's views are actually in alignment with analytic idealism. The debate was done in two parts, and covers a lot of ground.
Now a conversation with my friends, neuroscientist Dr. Christof Koch and philosopher Rupert Spira. I list this as an 'adversarial' debate because, at the time, Christof and I thought we had sharply divergent views (which wasn't quite true already then). In a more recent discussion, also linked below, we show how much closer to each other's views we actually are.
Next is a debate with Prof. Carlo Roveli, who I am always delighted to dialogue with.
The next one is again a debate between very contrasting views, as Prof. David Papineau is a well-known physical realist, the antithesis of analytic idealism. Yet, I was again surprised with how seemingly open to other possibilities he seemed to be, provided that these possibilities are based on reason and evidence. At some point, if I recall correctly, he even granted that I was not crazy, which is high praise (I say this sincerely, only very slightly tongue-in-cheek). The moderator didn't allow us to converse as much as we would have liked, but perhaps we will do it again some time.
Now a debate with Prof. Susan Schneider and my friend Prof. Donald Hoffman. I list this as adversarial because Susan's views on the hypothesis of artificial sentience contrast very sharply with my own, which led to a fairly robust exchange between us at a certain moment.
And here's another debate with skeptic, Prof. Susan Blackmore:
Harvard Prof. Avi Loeb and I are both open to the possibility of alien life, but we differ in the ever so important details, so I list this as a friendly but adversarial debate.
Prof. Brian Keating and I hold contrasting views on a number of issues. Yet, our dialogue betrayed more agreement than disagreement, so I hesitated about whether to list this one as an 'adversarial' debate. But I wouldn't be portraying Brian's views properly if I suggested that we are on the same boat, so here you go.
Now a debate with arch-materialist and skeptic Prof. Patricia Churchland and, again, Prof. Carlo Roveli, this time moderated by Closer-to-Truth host, Robert Lawrence Kuhn. The biggest surprise here was Churchland's seemingly complete unawareness of over 10 years of psychedelic research and its most significant results. For a self-identified "neurophilosopher," this was rather embarrassing.
Finally, here's a very adversarial debate I had with YouTuber physicist Sabine Hossenfelder. I initially didn't intend to list this one here because I believe my interlocutor was deliberately, well, very misleading in the exchange and didn't abide by a bare-minimum level of debate ethics. But for the sake of completeness, here it is. To understand why I feel uncomfortable with what happened in this exchange, check out these posts:
Sabine Hossenfelder's bluf called
Hossenfelder digs herself into a deeper hole
Later I will post a similar list, but with non-adversarial conversations.
All good, but another I recall was when you ran rings around T Jump.
ReplyDeletefascinating to see Bryan Callen hosting a debate on this stuff - when Joe Rogan?
ReplyDeleteYou should debate Luke Janssen. He is a Christian who still believes that the soul is material:
ReplyDeleteLuke Janssen: The Soul: What do the Bible and Science say
Luke Janssen: A naturalistic Explanation for Human Conciousness
Bernardo, your recent conversation with Jay Garfield was a bit adversarial I think you'll agree! I found that conversation a bit frustrating. I found Jay just was not getting your perspective or even trying to get it?
ReplyDeleteI don't know, but as a Tibetan Buddhist, he must be aware of the Shentong tradition, the "empty of other" school of Madhyamika? From Wikipedia:
"Classic Jonang shentong holds that while all relative phenomena are empty of inherent existence (svabhava), ultimate reality (paramartha-satya) is not empty of its own inherent existence. In this view, ultimate reality, the buddha-wisdom (buddha-jñana) or buddha-nature (buddhadhātu), is only empty of relative and defiled phenomena, but it is not empty of its countless awakened qualities. Tibetan defenders of shentong, like Dölpopa, describe opposing views on emptiness and Madhyamaka as rangtong ("empty of self", "self-empty"). These (opposing) views generally hold that all phenomena (relative and ultimate) are equally empty of inherent existence and thus have the same ontological status."
It's odd he didn't make reference to Shentong, and he seemed pretty dismissive of the Yogacara school which I find *incredibly* close to Analytical Idealism.
"The Yogācāra school is also known by various other names, including vijñānavāda (“doctrine of consciousness”), cittamātra (“mind only”), and vijñaptimātra (“cognition only”). The term vijñānavāda (“doctrine of consciousness”) highlights that the Yogācāras were keenly interested in studying the nature of consciousness and its transformation on the path to liberation. The names cittamātra (“mind only”) and vijñaptimātra (“cognition only”) more overtly express the school’s signature doctrine that there is “only” or “nothing but” (mātra) “mind” (citta) or “cognition” (vijñapti). Accordingly, the tradition attributes some kind of (epistemological or ontological) priority to the mind, implying, most importantly, that the sensible world depends for its nature and existence on being cognized by a mind. In Western philosophy, this position is commonly labelled as “idealism”, an umbrella term that encompasses a wide variety of senses in which the mind, with its various mental operations, can have priority over the objects it cognizes."
I mean, right?
So I don't know, if Professor Garfield is a practicing Buddhist he is either a sectarian or just really dogmatic. If he's not a practicing Buddhist, it's no wonder he has not seen what you've seen, what I've seen, what all those Shentongpas and Yogacaras saw... Sorry, that's just my opinion!
I now have a very poor opinion of Jay Garfield, who I hadn't heard of before that conversation and left quite unimpressed. He seems to consistently hide behind literature citations instead of actually addressing criticisms or answering questions with substance. He also doesn't seem to hesitate about employing ad hominem and arrogant dismissiveness when under pressure. I have no respect for this kind of attitude, or the nonsensical views he espouses. A waste of time.
DeleteYes, unfortunately it was a waste of time. And I felt he did a very poor job of representing the full breadth of Buddhist views and seemed to be lecturing to you, 100% sure of his position with no reflection on what you were saying. Unfortunate.
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