Day: August 23, 2024

While true love is the subject of many tales, its metaphysical foundation is rarely addressed. A way to explore its metaphysics is by using possible worlds. Imagine, if you will, a bereaved lover seeking to replace their lost love by finding an exact counterpart in another world. This raises the issue of whether it is rational to love the metaphysical counterpart of someone you love. I will argue that This is as rational as loving the original person by using appeals to intuitions and analogies. In the interest of fairness, I will also consider and refute the transcendent argument for true love.

The metaphysics of the show Rick & Morty includes the existence of an infinite number of alternative worlds, each of which with its own Rick and Morty. The Rick and the Morty that are, one assumes, the actual stars of the show have been forced to abandon their original reality and various replacement realities. However, they always end up living with “their” family (Beth, Summer and sometimes Jerry). While Rick claims not to care, he loves “his” daughter Beth and granddaughter Summer. However, as he and Morty t know, the Beth and Summer of their adopted world are not their Beth and Summer. They are the daughter and granddaughter of the Rick of that world. A Rick who is (usually) dead.

CW’s The Flash show also makes use of the multiple world plot device as well, one that dates to the early days of comics. The DC comic universe features a multitude of different earths, most notably Earth 1 and Earth 2. Earth 2 was the home of the original Batman, Superman and other, it was used to maintain the timeline in which, for example, Superman was on earth in the 1930s. In a series of episodes of the TV show The Flash, Barry Allen (the Flash) travelled to Earth 2 and met counterparts of people he knew and loved on his world, such as his beloved Iris. On Earth 2, the non-Flash Barry Allen 2 was married to Iris and Barry Allen 1 (from Earth 1) pretended to be Barry Allen 2 and was obsessed with her and her father, despite being told the people of Earth 2 were not the same people as those of Earth 1.

While people tend to feel for no rational reason, there is an interesting question as to whether it makes sense to love someone because they are the counterpart of someone you love. While this would be an interesting matter for psychology, the metaphysical aspect of this case is a question of whether the counterparts are such that it is rational to love or care about them because they are metaphysical counterparts of someone you love or care about.

For the sake of the discussion that follows, consider the following sci-fi scenario: Sam and Kelly met in graduate school, fell madly in love and were married shortly after their graduation. They were both hired by Kalikrates Dimensional, a startup dedicated to developing portals to other dimensions.

During an experiment, Sam was pulled into the death blender dimension and ejected as a human smoothie. Unfortunately, he had neglected to keep up his premiums with Life Ensurance and had no personality backup to be loaded into a clone body. Distraught, Kelly considered cloning him anyway, but decided that without his memories and personality, it would not be Sam.

Driven by her loss, she developed a much safer portal system and then developed an Indexer that would scan and index the possible worlds. She programmed the Indexer to find a world just like her own, but where “she” rather than “Sam” would die in the portal accident. The Indexer labeled this world Earth 35765. Timing it perfectly, she popped through her portal just as the Kelly of 35765 would have returned, had she not been blended. The Kelly 35765 smoothie ended up in Kelly 1’s world, while Kelly 1 took over her life. Kelly 1 might have been happy with Sam 35765, but she was murdered and replaced a year later by the bereaved and insane Kelly 45765. Given this scenario, would it be rational for Kelly 1 to love Sam 35765?

One way to look at this matter is to use an analogy to counterparts in this world. To be specific, there are unrelated people who look exactly like other people in this world. And there are also identical twins. While a person might be fooled by a twin or look-alike, they would probably not love them simply because they looked like someone they loved. The same can be applied to counterparts in other worlds: they look like someone you love, but they are not the one you love.

I agree that it would be irrational to love someone simply because they looked like someone one already loves. After all, the look-alike could be utterly horrible or at least utterly incompatible. As such, it would be foolish to love such a twin solely based on appearance. That sort of shallow love would be irrational even in this world. But certainly possible.

However, it can be rational to love a counterpart that exactly resembles the original. Such a counterpart could have the qualities that would provide a rational foundation for love. For example, if Kelly 1 loved Sam 1 because of his personality, values, laughter, and such, then if Sam 35765 had the same qualities, then it would make sense for Kelly 1 to love him. After all, he has the same qualities. To use an analogy, if Kelly loves Cherry Breeze pie because of its qualities, then she is obviously not limited to loving the first Cherry Breeze pie she had and any adequately similar Cherry Breeze pie would suffice.

Now imagine that there was one Cherry Breeze pie that Kelly loved above all others and that this pie could be duplicated to such a degree that every aspect of the pie would be indistinguishable from her most beloved pie. In this case, Kelly would love that exactly resembling pie as much as the original.

There is the concern that there would be a fundamental difference between any counterpart and the original; namely that there would be no history or relationship with the counterpart. So, while Kelly 1 might love the qualities of Sam 35765, she has never done anything with him and thus has no history or relationship with him. She could develop a history and relationship over time, but that would be falling in love with a new person. While it is true that Kelly 1 has no past relationship with Sam 35765, she selected the world in which Kelly 35765 and Sam 35765 did everything that Kelly 1 and Sam 1 did and there would be no distinguishable difference. Kelly 1 knows everything that happened between the other Kelly and Sam and will act exactly as Kelly 1 would have.

Going back to the pie analogy, while Kelly would have no established relationship with the new pie, the fact that it is (by hypothesis) exactly like the original pie in every way (other than being new) would intuitively entail that Kelly would love the new pie as much as the original. Everything discernable about the relationships with the pies would be the same other than their bare difference. If Kelly declared that she loved the original but did not care for the new pie, her claim would seem to be utterly unfounded for she could point to no qualitative difference that would warrant her assertion.

It could even be contended that, in a way, Kelly does have a relationship with the pie. Since it is exactly like the original pie, it would fit seamlessly into the relationship she had with the original pie. As such, it would be rational to love the exact counterpart of someone one loves.

Since I made the error of referencing true love, I opened the portal to an obvious objection to my position. One basic element of true love is that one person (Kelly 1) loves another (Sam 1) and not that person’s qualities. This is because qualities change and can be possessed by others. Intuitively, true love will not fade and cannot be transferred to another person that simply has the same qualities.

For example, if Kelly loves Sam because of his brilliance and humor, then she would love someone else who had the same brilliance and humor. This sort of interchangeable love is not true love. If what is loved is not the qualities of a person, there is the question of what this might be.  What is wanted is something “beneath” all the qualities that makes the person the person they are and distinguished them from all other things. Fortunately, philosophy has just the thing: the metaphysical self. This, as should come as no surprise, takes the discussion into the realm of Kantian philosophy.

Kant split the world into noumena and phenomena. The phenomena are the things as they appear to us. This is what we experience-such how good a person looks in a swimsuit. We can have empirical knowledge of such things. The noumena are the things in themselves. Kant claimed the noumena cannot be known because they are beyond our experience.

On Kant’s view, it would be sensible to stick with the phenomena and not speculate about the noumena. But Kant claims that cannot resist the lure of the transcendent illusions of metaphysics.

The metaphysical self is the illusion that is needed here. Like David Hume, Kant thinks we have no impression of the metaphysical self. What we do have are impressions, via introspection, of the empirical self. The inner eye never sees that metaphysical self; it just encounters things like feelings and thoughts.

Unlike Hume, Kant argues that we must think of our experiences as if they occur within a unified self. This provides a frame of reference for thought and it is thus useful to accept a metaphysical self. Since it is useful and we need the metaphysical self to make sense of things, Kant concludes that we should accept it. While Kant did not take the step of arguing for true love, I will do this now.

Applying his method to true love, true love would be impossible without the metaphysical self. This makes it a necessary condition for true love. The metaphysical self is beyond the realm of scientific proof. However, true love is irresistible because it seems critical for our happiness and our conception of ourselves. As such, while Kelly 1 might feel that she loves Sam 35756, this would be irrational: Sam 35756 is not her true love. As would be imagined, in a tragically poignant Twilight Zone style sci-fi story, she would come to realize this. While true love is appealing, the objection can be countered. This should not be surprising, since the argument itself acknowledges that it is appealing to an illusion. But, of course, what is needed is a substantive reply.

While the idea of a metaphysical self behind all the qualities sounds fancy, it is merely a repainted bare particular. It is bare because it does not have any qualities of its own beneath all the qualities that it possesses. It is a particular because there is only one of each (and each one can only be in one location at a time). In the ideal love of the objection, one loves the bare particularity of another as opposed to qualities that can change or be duplicated.

Fortunately for my position, there is a serious problem with this notion of love. When we interact with the world we interact with various qualities. For example, Kelly can see Sam’s quirky smile and experience his keen intelligence. But it seems impossible for her to be aware of his bare particularity. Since it has no qualities there would be nothing to experience. It would  be impossible for Kelly to be aware of Sam’s bare particularity to love him. As such, love must be about detectable qualities.

While this is less romantic than the idea of metaphysical true love, it is more realistic and intuitively appealing. When one person talks about why they love another, they talk about the qualities of the person. Many dating app make claim to assess people for various qualities to us them to find compatibility and love. Scientists also talk about the emotion of love as being driven by genes in search of suitable genes to combine with. Given this evidence, it seems reasonable to conclude that when Kelly loves Sam, she loves his qualities. As such, if it was rational for Kelly 1 to love Sam 1, then it is just as rational for Kelly 1 to love Same 35756. There is, after all, no discernible difference between the Sams. Thus, love is not only possible, but also possible across worlds.

 

Cherry Breeze Pie Recipe

Ingredients

 

Crust

1/4 cup sugar

1 cup graham cracker crumbs

1/3 cup butter or margarine — melted

or 1 pre-made graham cracker crust

 

Filling

1 package cream cheese — (8 ounces)

1 can sweetened condensed milk

1/2 cup lemon juice

1 teaspoon vanilla

1 can cherry pie filling — (1 pound, 5 ounces)

 

Directions

  1. Cook butter and sugar in saucepan over medium heat until mixture boils. Remove from heat and mix in graham cracker crumbs. Press mixture evenly and firmly into 9-inch pie plate to form a crust. Chill. (Or just buy a pre-made crust).

 

  1. Beat cream cheese until smooth. Gradually mix in sweetened condensed milk, stir in lemon juice and vanilla. Spread in crust. Refrigerate 3-4 hours or until firm.

 

  1. Top with chilled cherry pie filling. To remove pie pieces easily, place hot wet towel around sides and bottom of pan before cutting.

 

Some years ago, I was firing my .357 magnum at an indoor range. It made a very satisfying “bang.” Then there was a much louder noise, and I felt a “whuummmp” in ribcage. My friend Ron was firing his .44 magnum in the next lane, close enough for me to feel the shockwave from the weapon.

While the .44 magnum is a powerful handgun, it is a peashooter compared to the Carl-Gustav M3, a shoulder fired heavy infantry weapon. When fired, this weapon generates a strong shockwave that might be causing brain injuries to the operators. Mortars and other weapons have also been linked to brain trauma. While some doubt that the shockwave can cause trauma, the shockwave from such weapons is analogous to that of other explosions, such as IEDs that have caused terrible injuries. While IEDs can inflict shrapnel wounds, their shockwaves can inflict brain damage without leaving a mark on the target.

The United States military had been gathering data using blast gauges worn by soldiers. However, their use was discontinued when it was claimed they could not consistently indicate when a soldier had been close enough to an explosion to suffer a concussion or mild traumatic brain injury. These gauges did provide a wealth of information including data that showed infantry operating heavy weapons were being repeatedly exposed to potentially dangerous levels of overpressure. Because the data could link such exposure to long term health issues in soldiers, it might be suspected that the Pentagon stopped collecting data to avoid taking responsibility for such harms. This can be seen as like the NFL’s approach to concussions. This leads to some moral concerns about monitoring the exposure of operators and the use of heavy infantry weapons.

While it might seem awful, a moral argument can be made for not gathering data on soldiers operating heavy weapons. As noted above, if it were shown that being exposed to the overpressure of such weapons can cause brain injuries, then this could cost the state money. Without such data, the state can claim there is no proof of a connection and avoid responsibility. From a utilitarian standpoint, if the financial savings outweighed the harm done to the soldiers, then this would be the right thing to do. However, intentionally evading responsibility for harm is morally problematic, at best. It can also be objected that the benefits of being aware of the damage being done outweigh the benefits of intentional ignorance. One obvious benefit is that such data could help mitigate or eliminate such damage and this seems morally superior to intentional evasion by willful ignorance.

While there are steps that could be taken to minimize the damage done to troops operating heavy weapons it is likely that such damage cannot be avoided altogether. One technological solution would be to remotely operate heavy weapons, thus allowing the operator to be out of the damage zone. Another technological solution would be to automate such heavy weapons, thus keeping humans safe. Well, some humans.  Either of these options would increase the cost of the weapon system and would require weighing this against the wellbeing of soldiers. But many who are fiscal conservatives about human wellbeing are fiscal liberals when it comes to corporate profits, so a way to sell these ideas is to ensure that it would be profitable to corporations. There is also a moral argument that can be made for using the weapons as they are, even if they are harmful to the operators. It is to this that I now turn.

From a utilitarian standpoint, the ethics of exposing operators to damage from their own weapons would be a matter of weighing the harm done to the operators against the benefits of using such heavy weapons in combat. Infantry operated heavy weapons are useful in combat. One benefit of such weapons is they allow infantry to engage vehicles, such as tanks and aircraft, with some chance of success. Taking on a tank or aircraft with light weapons generally goes badly for the infantry. As such, if the choice is between risking some overpressure damage or facing a greater risk of being killed by enemy vehicles, then the choice would be obvious. If the effectiveness of the weapon against the enemy outweighs the risk to the operator, then it would be morally acceptable for the operators to take that risk.  There is, however, still the question of the damage suffered during weapon training

The obvious way to argue that it is acceptable for troops to risk injury when training with heavy weapons is that they will need this practice to use the weapon effectively in combat. If they were to try to operate a heavy weapon without live practice, they would be less likely to be effective and more likely to fail and be injured or killed by the enemy (or their own weapon). As such, the harm of going into battle without proper training morally outweighs the harm suffered by the operators in learning the weapon. This, of course, assumes that they are likely to end up in battle. If the training risks are taken and the training is not used, then the injury would have been for nothing, which takes this into the realm of considering odds in the context of ethics. On approach would be to scale training based on the likelihood of combat, scaling up if action is anticipated and keeping a minimal level when action is unlikely.

Making rational choices about the risks does, obviously enough, require knowing the risks. As such, there must be a proper study done of the risks of operating such weapons. Otherwise, the moral and practical calculations would be essentially guessing, which is morally unacceptable