DragonWasabi

joined 2 years ago
[–] DragonWasabi@monyet.cc 2 points 5 months ago

I appreciate and respect all your points and largely agree. For the record I won't be buying a Tesla, I just thought it was an interesting discussion. I do want to comment on the "There is no ethical consumption under capitalism" aphorism/maxim, in a way that I think supports your argument or at least the logic underlying it.

Firstly, even if it is the case that there is no ethical consumption under capitalism, that doesn't appear to suggest that there can't possibly be varying degrees of morality of different forms of consumption under capitalism. In other words, even if all consumption under capitalism is unethical, there can still be more ethical (or less unethical) and less ethical (or more unethical) consumption under capitalism, at least in theory. Not all consumption under capitalism is necessarily ethically identical or equivalent.

If it were the case that all consumption under capitalism was equal in moral wrongness or moral weight, with no variation, then it seems to follow that supporting a Tesla would be no worse or better than supporting any other vehicle (or product/service for that matter). I don't think this is true, and I think your point demonstrates that it isn't true as well. It's possible that it would be worse than supporting other things, and there could also be things that are worse than supporting a Tesla in theory.

This is important not just for the sake of a semantic technicality, but because people (consumers) frequently use the "There is no ethical consumption under capitalism" phrase to deny any moral responsibility for their actions related to consumption. I think that precisely because we do have differing choices available to us (within the flawed capitalistic system), which are not necessarily morally equal (even if they are all immoral, just to different degrees or in different ways), and some consumption decisions are more unethical than others, we do have moral responsibility to choose the least unethical (or "most ethical") options that we can realistically access.

To suggest that "because all things are bad, it doesn't matter what we do" (not that you're saying this, quite the opposite), would be somewhat evoking an appeal to futility and nirvana fallacy; because nothing is perfect, there is no difference between any solution/option and any effort to reduce harm is invalid. And I think this is the mentality that people are embodying when they use the no ethical consumption under capitalism line to justify their morally questionable decisions.

Secondly, and somewhat less importantly depending on intended meaning behind the phrase, I'm not certain that there is no such thing as ethical consumption under a capitalist rule in technical terms, as despite the inherent ethical problems with capitalism, I don't think it's really morally reasonable to expect someone to do something they can't physically/possibly do, or which would involve self-sacrifice. If there were truly no ethical consumption under capitalism, then if someone wanted to be perfectly ethical, the only morally permissible option would be to unalive themself (which comes with other moral consequences). So it's basically a "damned if you do, damned if you don't" situation, which doesn't quite sit well with me. I appreciate the sentiment behind the saying, as it alludes to the inherent & inescapable problems with capitalism (which can only be addressed by changing the system entirely), but I think it makes sense that ought implies can (Kant's ethical formula whereby if something is morally obligated to do or an action is one's moral duty to carry out (or refrain from doing, if it's in reference to negative duties), then it must be within a moral agent's ability to do so - or I would add, within the scope of generally intuitive reasonability as an expectation for them to do, since it might be technically possible for them to do something if it involved significantly harming or compromising their own life, but that expectation or imposition on them would violate their own rights to self preservation, autonomy, etc). In other words, if someone is truly doing everything they can within reason or practicability to avoid making unethical consumption choices, or to make the least unethical choices available to them in a broken system that they didn't design themself or choose to be born into, then in my book, they are being ethical as a moral agent, despite the unethical capitalist system they live in. But we should all do what we can to help reform it additionally where possible.

I hope this makes sense & wasn't too convoluted, pedantic or annoying :)

[–] DragonWasabi@monyet.cc 1 points 5 months ago
[–] DragonWasabi@monyet.cc 8 points 5 months ago (1 children)

The app is also literally called Little Red Book as an alternative name

 

Sorry if this is controversial, but I've heard some people saying (title) and that it's ironic that after the American government tried so hard to ban the little red book of the cultural revolution from being in everyone's pockets, now it is in everyone's pockets again in the form of an app on their phones.

I'm sure the first thing people will say is, it's a social media app similar to TikTok, which is why Americans are flocking to it in the wake of (and in anticipation of) TikTok's ban for reasons related to CCP interference. It's not literally the writings of Mao Zedong, in any way. But I think it's more of a symbolic idea of what it represents. It's also very interesting that the first choice of an app to replace TikTok was one that seems even more closely associated with China than TikTok is; I wonder if Red Note actually takes off in America that it will be banned as well otherwise it may have just replaced the perceived problem with another one.

[–] DragonWasabi@monyet.cc 1 points 5 months ago* (last edited 5 months ago)

Lol, couldn't I be either and have it still be a genuine question? I haven't been diagnosed with autism, but I could have it, and I've also been called a pedant at times. All told, the question is genuine all the same.

[–] DragonWasabi@monyet.cc 0 points 5 months ago

Fair enough, just thought we were having an interesting convo. I was looking forward to hearing your insights, which I appreciate.

[–] DragonWasabi@monyet.cc 1 points 5 months ago (2 children)

What is A in this case (that which is definitively known)? The fact one has a subjective experience of some kind of perceived reality and in this reality we see other people that tell us they're real and say they have separate minds to us? And then is B the proposition "reality is real to a degree insofar as other minds that appear to exist do indeed exist and are sentient and hold opinions"? Because I agree A doesn't necessarily entail B in that case, it is something that I'm assuming for sake of argument as a basis for further reasoning.

But if we presuppose both A and B are true (let's call them AB), then it seems like the information and observed, even anecdotal/firsthand experience we can obtain from reality (and especially if we trust secondhand sources, but even if not) appears to (uncertainly) create the grounds for a case to be made that, using reasoning and empirical observations (a combination of a priori and a posteriori), we can deduce that if a large number of people care about a wide variety of diverse interests (which seems to be deducible by AB + an average experience of life where you meet a significant number of people who aren't lying to you (=C)), then there is a high likelihood of at least one of them caring about a given subject or phenomenon?

So this is assuming some things, such as A (apparently known, so maybe not assumed), in addition to B & C, but if ABC, then is it really an invalid form of reasoning to conclude or speculate that D (someone cares) is likely? Is any form of argument which isn't entirely certain unequivocally invalid? Because then you can't really consider anything valid (aside from A, or things which are known beyond a shadow of doubt, even if you acknowledge their uncertainty), right? This is why certain elements of Descartes' philosophy seem absurd to me... in addition to the intuitively contradictory idea that "All that we can know is I think therefore I am, but also God exists and is an evil demon that has created a false reality(?)"...

[–] DragonWasabi@monyet.cc 0 points 5 months ago (4 children)

Interesting. Could you possibly elaborate?

[–] DragonWasabi@monyet.cc 2 points 5 months ago* (last edited 5 months ago)

Sean cares 🥺

[–] DragonWasabi@monyet.cc 2 points 5 months ago (1 children)

I suffer from social anxiety, but I'm unsure how you inferred that based on my post or my writing style (I also have incoherent thoughts sometimes, so it may just be coincidental). Not offended at all btw, I only mildly care (lol). Just curious. And I appreciate your comment.

[–] DragonWasabi@monyet.cc 2 points 5 months ago

Yeah, "who asked?" is the other one. Also doesn't seem literal, because does someone really need to ask you about something in order for you to offer your opinion on it? Is this one of those weird, oppressive, "you shall only speak when spoken to" situations, arguably harkening back to multiple forms of historical discrimination/oppression & attempts to silence people or restrict freedom of speech/dissenting thought (not consciously, I'm almost positive)?. Seems like a thought-terminating cliche, basically meaningless, just a method of shutting anyone down without having to provide any justified reason. Also could be bullying depending on how it's used. But yeah, mostly it's just nonsense. I appreciate your comments & advice.

[–] DragonWasabi@monyet.cc 1 points 5 months ago (1 children)

What if the tree looked exactly like your face and you failed to recognise it so I obsessively photographed it from all angles & made you gaze at the photos until you agreed with me and said "Huh. Something's up with that".?

 

It seems like if the statement is literal, then it's self-disproving, since the person cares enough to say that, and the person who they were saying that to cared enough to say whatever they said or did prior. Also the likelihood of no one (as in, no human I guess?) caring about what they had to say seems very low, and chances are a large number of other people probably would care, too.

If the statement isn't literal but more rhetorical, then I'm not sure what it means, but I suspect it basically just means "I don't care" (as in the person who says "No one cares" doesn't care themself and wants to express this in a way that seeks to hold more weight by asserting that all other people feel the same sentiment as them, even though arguably they demonstrably care somewhat if they went out of their way to say that, I guess depending on effort required, or perhaps didn't care originally but then developed some degree of care as a result of the annoyance they felt at being exposed to something)... or maybe it just means "I don't like what you said/did" or "I'm annoyed by you"... alternatively it could mean "I think you're stupid/worthless", "I disagree with you" or "I don't want you to speak/speak about this again", or similar.

Anyhow, what is the most appropriate way to respond to this? It seems like an emotionally charged statement that warrants, perhaps being completely ignored, or maybe a measured response seeking to find some understanding or common ground, though a witty retort could be appropriate if respectful (I don't believe 2 wrongs make a right, unless the first wrong somewhat necessitates the second, if that makes sense). That said, I'm open to hearing any kind of replies that might be given, regardless of how cordial/civil (or not) they are.

 

If we consider post-mortem rights to matter morally, then something like necrophilia or defiling someone's body after their death would be immoral even if they don't experience it (obviously) and even if they don't have any family or loved ones around to witness it or know that it happened. As an extension of themself, their dead body has intrinsic moral value as far as an obligation to treat it respectfully in accordance with what the person would have wanted or been okay with, not merely instrumental value that it serves to loved ones or the environment. And since we consider a person to have more moral value than the environment (otherwise it could be ethical to kill people to remove their environmental impact), even if it was more harmful to the environment to dispose of a body in a certain way (e.g. standard burial or cremation) over other methods, it would then still be ethical to dispose of it in a way the person either opted for or was likely aware would be done, rather than a less commonly known/practised and more invasive yet eco friendly method such as sky burial (putting their body on a mountain top and letting vultures tear it apart).

In other words someone's bodily autonomy extends into death because they lived in their body their whole life, have a personal attachment to it as part of their identity, and just as they likely wouldn't want it violated while alive (even if they were asleep for example), also likely wouldn't want their body used for something disrespectful or really anything other than a standard form of interment (process of disposing of a body or putting it in a final resting place) that they would probably be aware would happen when they died, or is as generally uninvasive/dignified as possible, unless they specifically consented to something different or made a particular request for what would happen to their body.

IF all of the above is considered true, then (or just in general) wouldn't it be unethical/disrespectful or a rights violation to preserve a human's shrunken head for hundreds of years and then have it in an oddity collector's shop to sell it to people to display in their houses?

 

Have we really become so unempathetic as a society that the act of putting yourself in others' shoes is unbelievable to the point that people assume you must be part of the group you're defending? So I often see people being unfairly discriminatory and mean to certain types, attributes or qualities of people, which I know some would be offended and hurt by. But whenever I stick up for them, I get comments like this: "Tell me you're x without telling me you're x". "F*** off, x". A good example is gay people or trans people. I get heavily criticised for defending them and people immediately assume that I'm gay or trans just because I'm expressing that I empathise with how they're treated in society and think people should be kinder toward them. There are lots of other examples but I'm worried I'll be antagonised here just by saying them, so I picked some slightly more socially acceptable ones (yes there are some far less socially acceptable things than LGBT these days, in my experience, despite the rampant LGBTphobia).

 

Or what would that be called? Pretty much the same things that would usually be considered ableism, but when there's not a recognised disability involved but just health issue/s (which could be "disabling").

For example, not believing someone about their health issue, dismissing it or refusing to believe that it impacts their ability to function or can be a valid excuse for things (often solely on the basis that it's not a recognised disability), blaming someone's health issue on different things they aren't caused by (and trying to attribute it to the person's behaviour as if it's their fault), and/or claiming that their opinions can't be taken seriously due to their health problem

Would it be called health-based discrimination or something (despite somewhat mimicking the same mentalities as ableism)?

 

I do make a habit of carrying tissues everywhere, but I can imagine there would be cases where that's not practical...

 

The word can have swearing but not genderisation which might be offensive (mother) nor allusions to sexual dominance (motherfucker). Nor, other possibly offensive connotations. It seems that the word is commonplace and people won't stop using it, so an alternative to the word may be useful. But the problem with alternatives, is that people might not use them unless they carry a meaning that's attention grabbing in some way, and when it comes to this word it needs to be able to be used in either a serious (non-funny) or comedic way.

 

People often talk about swapping out plastic straws for other materials to help the ocean/fish and the environment, but they also complain about paper straws falling apart easily. Other alternatives that are slightly more sturdy like straws made of straw don't seem very common.

But do we even need straws? My first reaction was that any liquid can be drunk directly from the vessel it's in, and straws just add another level of convenience. If we don't want to use plastic straws and the alternatives mostly suck (actually all straws suck 🤓), why not just ditch straws entirely?

 

I thought, coconut milk is made by soaking the white bits of coconut fruit ("flesh") in water; while the coconuts naturally contain a clear liquid called "coconut juice" or "coconut water".

But do some coconuts naturally have a milky white liquid inside instead of a clear liquid?

32
submitted 2 years ago* (last edited 2 years ago) by DragonWasabi@monyet.cc to c/nostupidquestions@lemmy.world
 

I want to say something like this:

"These products are found to be healthfully risky."

"These products are found to be healthily risky."

"These products are found to be risky health-wise."

"These products are found to be medically risky."

Unfortunately "healthfully" and "healthily" seem to only be used in positive contexts, relating to good health rather than just to health/degree or nature of health in general. As a result, used like this it sounds like an oxymoron/contradiction.

"Medically" sounds too formal and also sounds more specifically focused on the risk of complicating other medical issues than about overall heath.

"Health-wise" is ok but it makes it difficult to combine other aspects into the same sentence, for example: "These products were found to be environmentally, economically, and 'healthfully' risky".

view more: next ›