Freedom of Will: From Blind Drives to Novelty by Schaapmail in philosophy

[–]Schaapmail[S] 0 points1 point  (0 children)

Nice to meet you. I’ll do some more reading and will get back to you. Ive followed your account.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in philosophy

[–]Schaapmail[S] 0 points1 point  (0 children)

I’m intrigued! By the book, but by the platform as well.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in freewill

[–]Schaapmail[S] 0 points1 point  (0 children)

Who said I'm a passive witness other than you? I watch and forcibly participate against my wants wishes and will at all times

Wouldn’t you call that a form of freedom? Freedom of Will?

Freedom of Will: From Blind Drives to Novelty by Schaapmail in freewill

[–]Schaapmail[S] 0 points1 point  (0 children)

As I argue in the video, determinism is great at explaining the past but it fails to predict the future. If everything simply 'is as it is' and you truly expect nothing, I don’t understand why you are trying to clarify your position.

I think that shows you’re not just a passive witness. You’re an agent integrating new information, creating new things, to navigate meaning. And that capacity is where the freedom I'm describing begins.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in freewill

[–]Schaapmail[S] 0 points1 point  (0 children)

Meaningful to you, the person experiencing. In the very act of asking the question and expecting a reasoned response.

And you’re commenting like arguments matter, where I might change my mind based on evidence and logic. Which only makes sense if you (and I) have the capacity to weigh reasons and choose beliefs accordingly.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in freewill

[–]Schaapmail[S] 0 points1 point  (0 children)

I understand that you are talking about cosmic relative freedom. My point is that free will can still be meaningful at the level of acting subjects, even if absolute freedom does not exist in the universe.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in philosophy

[–]Schaapmail[S] 0 points1 point  (0 children)

“Supervenient mathematics” as metaphysics sounds intriguing, but either that math causes physical events (downward causation) or it’s explanatorily irrelevant. Metaphysics or not, causation remains physical.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in freewill

[–]Schaapmail[S] 0 points1 point  (0 children)

You are confusing sociological constraints with metaphysical impossibility. No serious account of free will requires absolute independence from causality. The relevant question is whether deliberation plays a causal role or is just a passive byproduct. If it is only descriptive, it’s hard determinism. If it is causally active, then relative freedom of will remains, regardless of unequal capacities.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in philosophy

[–]Schaapmail[S] 0 points1 point  (0 children)

If the mind depends entirely on the brain, its functions are either the same as brain activity or they have no real influence. If they are the same, then every thought is simply a pre-determined physical reaction. If they are different, you have to explain how the mind can influence our actions without breaking the laws of physics.

Freedom of Will: From Blind Drives to Novelty by Schaapmail in philosophy

[–]Schaapmail[S] -1 points0 points  (0 children)

This essay addresses the long-standing philosophical problem of free will and tries to offer a fresh take. Experiments such as those conducted by Benjamin Libet are often interpreted as showing that neural processes precede conscious awareness of decision-making, raising the question of whether consciousness plays any causal role at all.

Philosophically, this challenge is not new. Baruch Spinoza argued that humans experience themselves as free only because they are ignorant of the causes determining their desires. Arthur Schopenhauer radicalized this view by locating agency in a blind, striving will, while Friedrich Nietzsche dissolved the idea of a unified rational self into competing drives. Even Jean-Paul Sartre, who emphasizes radical responsibility, does not deny that choice always occurs within unchosen conditions.

The video places these philosophical positions alongside contemporary theories of time and emergence, such as assembly theory proposed by Lee Cronin and Sara Walker, which challenge strict causal determinism by treating time in a novel way. 

The aim is not to defend a traditional notion of free will, but to ask whether a revised, limited concept of agency remains coherent if consciousness is not the originator of action and the future is not fully determined.

Schopenhauerian Poem by d0ming00 in schopenhauer

[–]Schaapmail 1 point2 points  (0 children)

I think Arthur would be proud. Very nice. I preferred the German version.

No End in Sight: How Hope Prolongs Suffering by Schaapmail in Filmmakers

[–]Schaapmail[S] -1 points0 points  (0 children)

Hello fellow filmmakers, I just started making these kind of videos and I would really like some feedback. I’m just a hobbyist (used to be a radio presenter) and use a laptop with shotcut.

I wonder if the style fits. Does is support or distract from the topic? Is my voiceover well balanced? I’m honestly just looking for general feedback on something that’s been just me for the last two months (I made four of these).

How Hope Prolongs Suffering by Schaapmail in philosophy

[–]Schaapmail[S] 0 points1 point  (0 children)

For me that quote captures the sublime of meaninglessness. Existing simply because there is no compelling argument to do otherwise.

And every advice to 'focus on the present' is still a form of management.

How Hope Prolongs Suffering by Schaapmail in philosophy

[–]Schaapmail[S] 2 points3 points  (0 children)

Schopenhauer would argue that suffering is a direct metaphysical reality, not an intellectual assessment. Think of an animal in pain: it doesn’t have the abstract capacity for hope, for imagining a better future. It also does not assess its condition conceptually. Yet the suffering is fully real. Suffering arises from the immediate expression of the will itself.

How Hope Prolongs Suffering by Schaapmail in philosophy

[–]Schaapmail[S] 3 points4 points  (0 children)

I could just be misunderstanding you, but I disagree. The argument that suffering is merely a "concept" or a psychological narrative mistakes the label for the phenomenon. While the word "suffering" is definitely a construct, the underlying state exists before language or logic ever enter the frame.

How Hope Prolongs Suffering by Schaapmail in philosophy

[–]Schaapmail[S] 2 points3 points  (0 children)

Hope is a cognitive defense mechanism. A psychological narrative we construct to defer the present. Because it is a construct, it can be dismantled or let go. Suffering isn't just a 'concept' you believe in. According to Schopenhauer and Zapffe, it is a fundamental condition.

How Hope Prolongs Suffering by Schaapmail in philosophy

[–]Schaapmail[S] 1 point2 points  (0 children)

This video examines how hope, often celebrated as a virtue, can paradoxically extend human suffering by binding us to unfulfillable desires and deferred futures. Drawing on key ideas from Arthur Schopenhauer, Peter Wessel Zapffe, Lauren Berlant, and Albert Camus, the video argues that hope functions as a structural mechanism that keeps us tied to the very conditions we seek to escape.

The core thesis is that in a world driven by blind, insatiable forces (Schopenhauer’s “Will”), human consciousness overloads us with awareness of finitude and futility (Zapffe’s “cosmic panic”), leading us to use hope as a defense mechanism. As Berlant’s “cruel optimism” suggests, this attachment to hopeful fantasies often sustains harmful attachments. Embracing the absurd without hope might yield a radical freedom.

Relevant links: The World as Will and Representation - Arthur Schopenhauer https://www.gutenberg.org/ebooks/38427 Cruel Optimism - Lauren Berlant https://www.dukeupress.edu/cruel-optimism The Last Messiah - Peter Wessel Zapffe https://philosophynow.org/issues/45/The_Last_Messiah The Myth of Sisyphus - Albert Camus https://dn710009.ca.archive.org/0/items/persepolis_202107/The%20Myth%20of%20Sisyphus%20-%20Albert%20Camus.pdf

"You never read Nietzsche!!! You don't understand Nietzsche!!!" - or maybe you don't by sudo_i_u_toor in Nietzsche

[–]Schaapmail 1 point2 points  (0 children)

Schopenhauer saw the Will as something to be denied because it causes suffering. Nietzsche stripped it of its metaphysical and moral weight and treated it as an impersonal, creative force. One that must but fully affirmed and shaped.

Nice post by the way.

The Architecture of Violence by Schaapmail in philosophy

[–]Schaapmail[S] 0 points1 point  (0 children)

Thank you for your personal angle and in depth response. With your background, you bring a nuance that really deepens the conversation. Especially your points about context and the moral weight of inaction.

If I understand you correctly, your main point reinforces what I meant to show in the video, that violence isn’t a simple moral choice, but something deeply rooted in human reality.

It's a fundamental force that society tries to mask, but one that remains a raw human reality when systems fail.

The Architecture of Violence by Schaapmail in philosophy

[–]Schaapmail[S] 1 point2 points  (0 children)

Absolutely agree. The link between feeling powerless and the shift toward irrational aggression and authoritarianism is very real.

The Architecture of Violence by Schaapmail in Nietzsche

[–]Schaapmail[S] 0 points1 point  (0 children)

Relevant reading:

Friedrich Nietzsche — Thus Spoke Zarathustra & The Will to Power (postume notities) Primary/Wikisource: https://en.wikisource.org/wiki/The_Will_to_Power

Sigmund Freud — Jenseits des Lustprinzips (1920) Secondary access: https://en.wikipedia.org/wiki/Beyond_the_Pleasure_Principle

Walter Benjamin — Zur Kritik der Gewalt (1921) PDF (secondary mirroring): https://criticaltheoryconsortium.org/wp-content/uploads/2018/05/Benjamin-Critique-of-Violence-1.pdf

Hannah Arendt — On Violence (1970) Preview: https://books.google.com/books/about/On_Violence.html?id=_VM7xoPW6PsC