Abstract
In this chapter I will explore and comment on the responses made to my theory of fictive narrative philosophy and the instantiation of these in my own fictive narrative philosophical novels. This intent is to give some closure to the insights set out by my colleagues in their essays.
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Notes
- 1.
For a discussion of this seem my essay “Reflections on Reshaping Philosophy and the Emergence of UN-Ordered Pairs.”
- 2.
It is so close that at the end of the nineteenth century and the beginning of the twentieth century some held that mathematics could be reduced to logic—the so-called “logicist thesis.” Frege, Russell, and Whitehead (proponents of the logicist thesis) became targets—especially after Gödel’s Theorem became largely accepted in the 1950s and 1960s.
- 3.
This “logic” fits under the umbrella of abduction. See: Michael Boylan, Fictive Narrative Philosophy: How Fiction can Act as Philosophy (New York and London: Routledge, 2019): Ch. 5.
- 4.
This is backed-up in the psychology field as a method of treatment—see: Suni Petersen, Carolyn Bull, et al. “Narrative Therapy to Prevent Illness-Related Disorder” Journal of Counseling and Development: JCD Alexandra 83.1 (2005): 41–47 and Zachary Kahn and Leon Hoffman, “Putting into Words: A Clinical and Linguistic Analysis of Trauma Narratives in Two Short-Term Exposure Therapies for co-Morbid PTSD and SUD” Journal of Psycholinguistic Research Network 50.1 (2021): 207–221.
- 5.
Botts also mentions Passing (1929), Native Son (1940), Invisible Man (1952), The Bluest Eye (1970), and If Beale Street Could Talk (1974).
- 6.
The “kin” are: the extended shared community worldview imperative, the eco-community worldview imperative, and the extended eco-community worldview imperative. The “extension” refers to global concerns beyond one’s particular community, eco-system, and biome.
- 7.
A few of the disputes of fiction on the printed page v. fiction presented dramatically to an audience can be found in: Wout Dillen, “Stretching the Boundaries of Narrativity on Stage” A Narratological Analysis of Paula Vogel’s The Baltimore Waltz and Hot ‘N’ Throbbing” Style 47.1 (2013): 69–86; and Sharon Marcus “Victorian Theatrics: Response” Victorian Studies 54.3 (2012): 438–450.
- 8.
See my translation of a selection of Heidegger’s Sein und Zeit (Halle: M. Niemeyer, 1929) in Michael Boylan and Charles Johnson, Philosophy: An Innovative Introduction—Fictive Narrative, Primary Texts, and Responsive Writing (Boulder, CO: Westview, 2010): 246–253.
- 9.
Alfred North Whitehead, Process and Reality (New York: The Free Press, 1969 [1929]).
- 10.
One example of this is Donald W. Sherburne, A Key to Whitehead’s Process and Reality (Bloomington, IN: Indiana University Press, 1966).
- 11.
For Einfülung see Robert Vischer, Empathy, Forms, and Space, Problems in German Asethetics (Los Angeles: The Getty Center, 1993 [1873]). For my discussion of “negative capability” see Boylan (2019): 87, n. 15.
- 12.
Boylan (2019): 98–106.
- 13.
“Who” is based upon someone I lived two-doors away in duplexes when I was teaching at Marquette University in Milwaukee (where story-one begins). Many Saturday afternoons I sat listening to stories about playing in the Negro Baseball leagues. My friend was a pitcher.
- 14.
Another form of group forgiveness is the “many-to-many” event. This is most often displayed in instances of genocide perpetrated by a national government against a sub-population as in the Holocaust.
- 15.
Once turned down, the victim can be solicited two more times in subsequent years before the Day of Atonement. If the persecutor is turned down two more times s/he must cease. Then atonement can only come if and only if the persecutor outlives the victim and gathers seven witnesses around the grave site and gives an “opt-out question”: “If you still don’t forgive me, let me know now before these witnesses.” If there is no sound from the grave, then the persecutor has achieved atonement.
- 16.
Plato, Republic 393b.
- 17.
Richard’s self-referential paradox was a critical tool to understand Gõdel’s Theorem.
- 18.
I explain the distinction between 1st and 2nd order metaethics in Michael Boylan, Teaching Ethics with Three Philosophical Novels, 2nd ed. (Dordrecht: Springer, 2019): Ch. 1.
- 19.
Cf. Tan’s sense of process here.
- 20.
Per Bauhn’s analysis of the “naming” of Nehemiah Moses, aka T-Rx, is spot on.
- 21.
I note here, that internal contradictions are very important to my direct discourse position via the personal worldview imperative. The second component is internal consistency.
- 22.
I call this inductive incoherence which also is sanctioned by the personal worldview imperative.
- 23.
Michael Boylan, A Just Society (Lanham, MD and Oxford: Rowman and Littlefield, 2004): Chapter 1; and Michael Boylan, Basic Ethics, 3rd ed. (New York and London: Routledge, 2020): Chapters 1 and 2.
- 24.
Note also, the cover painting by Salvador Dali, “The Persistence of Memory.”
- 25.
Tomhave cites the empirical study that supports this conjecture.
- 26.
I might also note in the realm of the history of philosophy, Charles Johnson and I wrote 10 short stories between us to support this foray into philosophy: Michael Boylan and Charles Johnson, Philosophy: An Innovative Introduction—fictive narrative, primary texts, and responsive writing (Boulder, CO: Westview, 2010 [rpt. Routledge, 2018]).
- 27.
There are also 20 essays in this volume along with stand-alone pieces of visual art.
- 28.
Boylan (2004): Ch. 7.
- 29.
Boylan (2004): Chapters. 2, 6, and 7.
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Boylan, M. (2022). A Reply to My Colleagues. In: Teays, W. (eds) Reshaping Philosophy: Michael Boylan’s Narrative Fiction. Springer, Cham. https://doi.org/10.1007/978-3-030-99265-1_17
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