{"id":5254,"date":"2011-02-12T01:43:41","date_gmt":"2011-02-12T09:43:41","guid":{"rendered":"http:\/\/www.horace.org\/blog\/?p=5254"},"modified":"2015-10-29T00:07:09","modified_gmt":"2015-10-29T08:07:09","slug":"%e5%93%b2%e5%ad%b8%e5%8a%9f%e8%aa%b2%ef%b9%95proofing-the-existence-of-external-world","status":"publish","type":"post","link":"https:\/\/www.horace.org\/blog\/2011\/02\/12\/%e5%93%b2%e5%ad%b8%e5%8a%9f%e8%aa%b2%ef%b9%95proofing-the-existence-of-external-world\/","title":{"rendered":"\u54f2\u5b78\u529f\u8ab2\ufe55Proofing the Existence of External World"},"content":{"rendered":"

\u82d6\u5361\u5152(Descartes)\u8aaa\ufe55\u6211\u601d\u6545\u6211\u5728\u3002\u96d6\u7136\u6211\u5011\u53ef\u4ee5\u80af\u5b9a\u81ea\u5df1\u7684\u5b58\u5728\ufe50\u4f46\u5982\u4f55\u53ef\u4ee5\u8b49\u660e\u5728\u6211\u5011\u601d\u60f3\u4ee5\u5916\u7684\u4e16\u754c\u4e5f\u662f\u5b58\u5728\u5462\ufe56\u5982\u4f55\u53bb\u8b49\u660e\u4eba\u751f\u4e0d\u662f\u4e00\u5834\u5922\ufe50\u4e0d\u662f\u53ea\u6709\u7368\u81ea\u4e00\u500b\u4eba\u7684\u610f\u8b58\u6f02\u6d6e\u5728\u865b\u7121\u4e4b\u4e2d\u3002\u9019\u7bc7\u54f2\u5b78\u529f\u8ab2\u7684\u984c\u76ee\ufe50\u5927\u6168\u6b63\u597d\u5c0d\u865f\u5165\u5ea7\u54f2\u5b78\u7d66\u4e00\u822c\u4eba\u7684\u5370\u8c61\ufe50\u600e\u9ebc\u54f2\u5b78\u554f\u9019\u500b\u7121\u804a\u7684\u554f\u984c\u3002\u5176\u5be6\u9019\u500b\u554f\u984c\u53ea\u662f\u5927\u554f\u984c\u7684\u5176\u4e2d\u4e00\u74b0\ufe50\u554f\u4e16\u754c\u5b58\u5728\u7684\u672c\u8cea\u662f\u4ec0\u9ebc\u3002\u9019\u7bc7\u529f\u8ab2\u5c0d\u6bd4\u4e86Moore\u548cRussell\u5169\u4f4d\u54f2\u5b78\u5bb6\u7684\u8ad6\u8b49\ufe50\u524d\u8005\u5f9e\u5eb7\u5fb7(Kant)\u4ee5\u7406\u8ad6\u70ba\u8d77\u9ede\ufe50\u63a8\u8ad6\u51fa\u5728\u4eba\u8207\u4eba\u7684\u610f\u8b58\u4ee5\u5916\ufe50\u5fc5\u7136\u5b58\u5728\u4e00\u500b\u5916\u5728\u7684\u4e16\u754c\u3002\u5f8c\u8005\u5247\u628a\u554f\u984c\u53cd\u904e\u4f86\ufe50\u8cea\u7591\u70ba\u4ec0\u9ebc\u4e0d\u63a5\u53d7\u4e16\u754c\u5b58\u5728\ufe50\u7562\u7adf\u8a8d\u70ba\u4e16\u754c\u4e0d\u5b58\u5728\u7684\u4eba\u7cbe\u795e\u6709\u554f\u984c\u3002\u6700\u641e\u7b11\u662f\u8a71\u8aaa\u67d0\u6b21Russell\u8b1b\u5b78\ufe50\u5176\u4e2d\u6709\u4e00\u500b\u807d\u773e\u76f8\u4fe1\u4e16\u754c\u4e0d\u5b58\u5728\ufe50\u90a3\u7576\u7136\u9664\u4ed6\u4ee5\u5916\u7684\u5176\u4ed6\u4eba\u4e5f\u4e0d\u6703\u5b58\u5728\u3002\u53ef\u662f\u4ed6\u807d\u5f97\u534a\u6876\u4ee5\u70baRussell\u5728\u8a8d\u540c\u4ed6\u7684\u89c0\u9ede\ufe50\u6f14\u8b1b\u5b8c\u7562\u8d70\u4e0a\u53f0\u5c0dRussell\u8aaa\ufe50\u4ed6\u5f88\u9ad8\u8208\u807d\u5230\u6709\u4eba\u8a8d\u540c\u4ed6\u8a8d\u70ba\u5176\u4ed6\u4eba\u4e0d\u5b58\u5728\u7684\u89c0\u9ede\ufe50\u4e00\u500b\u591a\u9ebc\u7684\u81ea\u76f8\u591a\u76fe\u7684\u8aaa\u6cd5\u3002\u6211\u8b49\u660e\u4e16\u754c\u5b58\u5728\u7684\u8ad6\u8a3c\u5f88\u7c21\u55ae\ufe50\u5982\u679c\u4e16\u754c\u4e0d\u5b58\u5728\u7684\u8a71\ufe50\u6211\u5c31\u4e0d\u9700\u8981\u5beb\u9019\u7bc7\u6587\u7ae0\u4ea4\u529f\u8ab2\ufe50\u6559\u6388\u4e5f\u4e0d\u9700\u8981\u82b1\u6642\u9593\u53bb\u6539\u529f\u8ab2\u3002\u65e2\u7136\u6211\u5beb\u4e86\u9019\u7bc7\u6587\u7ae0\u51fa\u4f86\ufe50\u6559\u6388\u53c8\u8981\u82b1\u9593\u53bb\u6539\ufe50\u90a3\u5c31\u8b49\u660e\u4e86\u4e16\u754c\u662f\u5b58\u5728\u7684\u4e86\u3002<\/p>\n

In this essay, I am going to evaluate Moore\u2019s and Russell\u2019s proof of the existence of external world. I will first outline Moore\u2019s argument and Russell\u2019s argument respectively. Then I will point out the difference in the scope of claim in the two arguments. Moore\u2019s argument asserts a smaller scope of claim than Russell\u2019s, thus it is more defendable. Furthermore, I will propose counter examples to nullify Russell\u2019s argument. At last, I am going to propose my proof to the existence of external world to address the shortcomings in both Russell and Moore\u2019s argument.<\/p>\n

On the surface, Moore\u2019s argument is surprise simple. It is so simple that it does not seem to be very convincing. His argument can be illustrated as the following. By holding out two hands, here is one hand and here is another hand. There are two hands exists in front of you. If those hands exist, which is something you cannot deny, there must be external world. [1-p451]<\/p>\n

Let\u2019s us understand Moore\u2019s claim a little bit more. Moore\u2019s claim is actually an argument to convince a skeptic who does not believes there is an external world but maintain the belief that there is still an external mind outside of his own mind. In another word, to begin with he has to at least believe that there is other mind, who is trying to convince him that there is an external world, already exists outside of him. Moore\u2019s claim will not work on soloist who does not even believe there is anything outside of his own mind. Moreover, Moore\u2019s claim is based on Kant\u2019s early doubt that \u201cthe existence of things outside of us … must be accepted merely on faith, and that if anyone thinks good to doubt their (here, their refer to the external world, not those people) existence, we are unable to counter his doubts by any satisfactory proof.\u201d [1- p439]. Most important of all, Moore\u2019s claim does not survive Descartes style of self-meditation scrutiny. Moore believe there exists an external world and convince the other minds he experience in his external world to believe there really is an external world, but he can never proof to himself that he is not a sole existence that all the external world he experience are merely a product of his own mind.<\/p>\n

Moore\u2019s argument is pretty straight forward. He is playing word games on Kant\u2019s argument by separating the definition of the terms use by Kant. He redefines \u201cthings outside of us\u201d, \u201cexternal things\u201d and \u201cthings external to our mind\u201d as three separate terms. (Notice that that he uses the term \u201cthings outside of US\u201d instead of \u201cthings outside of ME\u201d.) He excluded transcendent things from his argument, since that belongs to the department of metaphysics. Then he flipped the argument to equate \u201cexternal things\u201d to \u201cthings not internal to our mind\u201d. Notice this slight change of term is the slate of hand he played to separate \u201cthings that can meet in space\u201d from \u201cphysical objects\u201d and here is he introduced the term \u201cpresent in space\u201d which supposed to have a lesser definition than \u201cthings that can meet in space\u201d. He used a few examples like shadows, after image to illustrate his points, but I am not going to repeat the arguments here due to the limitation of space. Now, here he plays the finally trick, he used the \u201ctwo hands\u201d as a common experience shared between two different minds, which the skeptic cannot deny. Since there is a gap between the two minds and now there is a common experience come form that gap, there must be something existence between the two minds originate that experience, so the external world must exist.<\/p>\n

Let\u2019s move on to Russell\u2019s argument, if that is qualified an argument. First of all, Russell\u2019s claim is more ambitious than Moorse\u2019s. Russell actually goes one step more to define the nature of external world, which is the existence of matter. Moorse is smart to leave the external world remains undefined which gives him more room to play with his definition tricks. Instead of arguing for the existence of matter, Russell simply makes the instinctive belief assertions without even bother to argue for it. To begin with, one cannot doubt his own existence and the existence of the sense data he experienced. Russell is quite frank to admit that \u201cwe can never prove the existence of things other than ourselves and our experience\u201d [2-p.14], then he immediate follow by asserting that \u201calthough this is no logically impossible, there is no reason whatever to suppose that it is true.\u201d and appeal to the common sense hypothesis to assert there are external objects that cause our sensations. Here he had commit the two fallacies. First, the appeal to common sense is begging of question. Second, even given that we can indeed somehow rule out the soloist possibility, his so-call argument still suffered from the false dilemma fallacy. He assumes that if we can rule out the soloist hypothesis, our sense data must come from physical objects, but he forgot the origin of experience can skipped the existence layer and come from the transcendent layer directly. For practical reason, we may operate on the \u201cexternal object exists\u201d instinctive belief proposed by Russell, but he should at least compare and evaluate all alternatives instincts before concluding his particular version of instinct is most simple thus should be the most possible solution.<\/p>\n

In [2-p15] and chapter 3, Russell uses more examples to illustrate his instinctive belief of the existence of external object. In [2-p15], he uses the existence of a cat that is independent of his perception as an example. He thinks it is quite natural to think that a cat will continue to exists and feel hungry regardless of his sense-data. There is a famous counter example which is also a cat, Schrodinger\u2019s cat. According to Quantum theory, the wave equation is only collapse at the moment of observation. Strictly speaking, Schrodinger\u2019s cat are free to seize its existence when there is no observer, except that once when it is being observed, its state variable collapse to a known state and catch up with what supposed to happen during the unobservable moments. The Schrodinger\u2019s cat does not sound nature to most people, but it conforms to the laws of quantum physics. Therefore whether something sounds nature or not cannot be used to justify the intrinsic belief. In chapter 3, Russell uses the common between public space and private space to argument for his existence of matter. I can nullify his arguments with two terms, \u201cVirtual Reality\u201d and \u201cAugmented Reality\u201d. In virtual reality, there is no public space and each one\u2019s private space is truly private to him. In augment reality, although there still a public space, but the sense data of the public space can be augmented and altered before it arrive at the private space. In addition, Russell argues that a blind man cannot experience light. With the latest technology, the vision chip, a blind can actually experience light more or less like a seeing person although he never experience lights. The vision chips implanted in his retina stimulate the visual nerve to send image to the brain. In theory the whole visual process can stay digital and electrical without anything related to light. Therefore light must be something that can be reduced and transformed into a set of computer equations and can be recreated using digital processors.<\/p>\n

Both Moore and Russell did not give a satisfying proof of the existence of external world to a soloist. I am going to propose my solution in the last paragraph in an attempt to bridge the gap left open in Moore and Russell\u2019s argument. My proof that I am not a lone existence in this world is very simple. If I am alone in this world, no one is going to mark my philosophy paper and I will have no reason to write it. The very fact that I am writing this philosophy paper is the proof that I am not alone in this world, which imply there must exists an external world. Now, assume that there is a philosophy professor who is marking this philosophy paper. The very fact that he is marking this paper also is a proof of the existence of an external world; otherwise he has no reason to mark this paper. In fact, if there is no external world, why would anyone bother to read a paper trying to proof the existence of the external world? Therefore the mere existence of this philosophical paper on its own is the proof of the existence of the external world. Q.E.D.<\/p>\n

Reference:<\/strong>
\n[1] Paul K. Moser and Arnold Vander Nat, Human Knowledge Classical and Contemporary Approaches, 2003, Oxford Press
\n[2] Bertrand Russell, The Problems of Philosophy, 1912, Feedbacks<\/p>\n","protected":false},"excerpt":{"rendered":"

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I will first outline Moore\u2019s argument and Russell\u2019s argument respectively. Then I will point out the difference in the scope of claim in the two arguments. Moore\u2019s argument asserts a smaller scope of claim than Russell\u2019s, … Continue reading \u54f2\u5b78\u529f\u8ab2\ufe55Proofing the Existence of External World<\/span> →<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"lc_iscn_info":[],"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[5],"tags":[929,961],"class_list":["post-5254","post","type-post","status-publish","format-standard","hentry","category-_philosophy","tag-_philosophy","tag-961"],"yoast_head":"\n\u54f2\u5b78\u529f\u8ab2\ufe55Proofing the Existence of External World - \u54f2\u5b50\u6232 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\u5eb7\u5fb7Kant\u6574\u5408\u4e86Descrates\u548cHume\u7684\u7406\u8ad6\uff0c\u63d0\u51fa\u7406\u6027\u70ba\u5148\u9a57\u6027\u77e5\u8b58\u7684\u8aaa\u6cd5\uff0c\u4eba\u985e\u7684\u60f3\u601d\u53d7\u8207\u751f\u4ff1\u4f86\u7684\u7406\u6027\u7b35\u7587\u7684\u898f\u756b\uff0c\u4eba\u8981\u901a\u904e\u7406\u6027\uff0c\u624d\u80fd\u628a\u7d93\u9a57\u8f49\u5316\u70ba\u77e5\u8b58\u3002Russell\u8a8d\u70ba\u6578\u5b78\u548c\u908f\u8f2f\u5c6c\u65bc\u5148\u9a57\u6027\u77e5\u8b58\uff0c\u4e0d\u8ad6\u5728\u4efb\u4f55\u53ef\u80fd\u5b58\u5728\u7684\u4e16\u754c\uff0c\u5148\u9a57\u6027\u77e5\u8b58\u4e5f\u662f\u5fc5\u7136\u70ba\u771f\uff0c\u800c\u5176\u4ed6\u5f8c\u9a57\u6027\u77e5\u8b58\uff0c\u5247\u57fa\u65bc\u6211\u5011\u9019\u500b\u4e16\u754c\u7684\u89c0\u6e2c\u3002\u4ed6\u8a8d\u70ba\u62bd\u50cf\u7684\u7269\u4ef6\u4e5f\u662f\u771f\u5be6\uff0c\u5118\u7ba1\u5b83\u5011\u4e26\u4e0d\u5b58\u5728\u65bc\u4efb\u4f55\u6642\u7a7a\u4e4b\u5167\uff0c\u5148\u9a57\u6027\u77e5\u8b58\u4fbf\u662f\u6240\u6709\u5b58\u5728\u8207\u4e0d\u5b58\u5728\u4e4b\u7269\u7684\u95dc\u4fc2\u3002 \u53c3\u8003\u8cc7\u6599\uff1a 1. The Problems of Philosophy, Bertrand Russell 2. Human Knowledge Classical and Contemporary Approaches 3rd Edition, Paul K. Moser and Arnold Vander Nat.","rel":"","context":"In "\u54f2\u5b78"","block_context":{"text":"\u54f2\u5b78","link":"https:\/\/www.horace.org\/blog\/category\/_philosophy\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.horace.org\/blog\/wp-content\/uploads\/2012\/02\/the-problems-of-philosophy-bertrand-199x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1942,"url":"https:\/\/www.horace.org\/blog\/2008\/08\/13\/phil280-existentialism-%e5%ad%98%e5%9c%a8%e4%b8%bb%e7%be%a9%e5%93%b2%e5%ad%b8\/","url_meta":{"origin":5254,"position":1},"title":"PHIL280 Existentialism \u5b58\u5728\u4e3b\u7fa9\u54f2\u5b78","author":"hevangel","date":"August 13, 2008","format":false,"excerpt":"\u00a0 \u539f\u672c\u9019\u500b\u5b78\u671f\u4e0d\u6253\u7b97\u4fee\u8b80\u54f2\u5b78\ufe50\u4e00\u4f86\u525b\u5f9e\u5370\u5ea6\u6d41\u653e\u5169\u500b\u6708\u56de\u4f86\ufe50\u4e8c\u4f86\u8981\u5fd9\u65bc\u7c4c\u5099\u5a5a\u79ae\u3002\u60f3\u4e0d\u5230\u5b58\u5728\u4e3b\u7fa9\u4eca\u500b\u5b78\u671f\u7de8\u5728\u665a\u9593\u4e0a\u8ab2\ufe50\u5fc3\u60f3\u82e5\u932f\u904e\u4e86\u9019\u6b21\u6a5f\u6703\ufe50\u5927\u5b78\u4e0d\u77e5\u4f55\u6642\u624d\u6703\u518d\u958b\u73ed\u3002\u770b\u770b\u8ab2\u7a0b\u7c21\u4ecb\ufe50\u6c92\u6709\u5927\u8003\u53ea\u6709\u4e2d\u671f\u8a66\ufe50\u5169\u7bc7\u4e8c\u5343\u5b57\u7684\u529f\u8ab2\ufe50\u9084\u670910%\u8a08\u5802\u4e0a\u8868\u73fe\u3002\u82e5\u679c\u5c0d\u6210\u7e3e\u8981\u6c42\u4e0d\u9ad8\ufe50\u61c9\u8a72\u4e0d\u6703\u5f88\u82b1\u6642\u9593\ufe50\u65bc\u662f\u4fbf\u5831\u4e86\u540d\u518d\u7b97\ufe50\u8b80\u4e0d\u4e0a\u6642\u6700\u591a\u653e\u68c4\u3002\u7d50\u679c\u4e0d\u9700\u8981\u82b1\u592a\u6642\u9593\ufe50\u9664\u4e86\u6bcf\u661f\u671f\u7576\u4f5c\u6d88\u907a\u95b1\u8b80\u8ab2\u6587\u5916\ufe50\u8003\u8a66\u53ea\u8b80\u4e86\u4e09\u500b\u5c0f\u6642\ufe50\u6bcf\u7de8\u529f\u8ab2\u4e5f\u53ea\u7528\u4e86\u4e00\u500b\u665a\u4e0a\u5b8c\u6210\u3002\u6210\u7e3e\u55ae\u9084\u672a\u6d3e\u767c\ufe50\u4e0d\u904e\u5f9e\u5df2\u77e5\u7684\u5206\u6578\u63a8\u8ad6\ufe50\u5927\u6168\u53ea\u6709C\u7b49\u7684\u6210\u7e3e\ufe50\u52c9\u5f37\u5408\u683c\u53d6\u5f97\u5b78\u5206\u3002 \u5b58\u5728\u4e3b\u7fa9\u672c\u8eab\u5f88\u96dc\u4e82\u7121\u7ae0\ufe50\u6c92\u6709\u5b8c\u5168\u6574\u7684\u7cfb\u7d71\u6216\u5b9a\u7fa9\ufe50\u6709\u4e9b\u5b58\u5728\u4e3b\u7fa9\u54f2\u5b78\u5bb6\u662f\u7121\u795e\u8ad6\u8005\ufe50\u6709\u4e9b\u5247\u662f\u6709\u795e\u8ad6\u8005\u3002\u8ab2\u6587\u9078\u8b80\u5e7e\u4f4d\u5b58\u5728\u4e3b\u7fa9\u54f2\u5b78\u5bb6\u7684\u4f5c\u54c1\ufe50\u5305\u62ec\u5c3c\u91c7 (Nietzsche)\u958b\u59cb\ufe50\u7948\u514b\u679c(Kierkegaard)\ufe50\u6c99\u7279(Sartre)\ufe50\u99ac\u8272\u723e(Marcel)\u548c\u5361\u7e46(Camus)\u3002\u5728\u8b80\u5b58\u5728\u4e3b\u7fa9\u4e4b\u524d\ufe50\u6211\u8207\u5927\u90e8\u4efd\u4e00\u77e5\u534a\u89e3\u7684\u4eba\u4e00\u6a23\ufe50\u5c0d\u5b58\u5728\u4e3b\u7fa9\u6709\u5f88\u5927\u8aa4\u89e3\ufe50\u4ee5\u70ba\u5b58\u5728\u4e3b\u7fa9\u7684\u601d\u60f3\u5f88\u8ca0\u9762\ufe50\u662f\u500b\u5e38\u5e38\u8a0e\u8ad6\u6b7b\u4ea1\u7684\u865b\u7121\u4e3b\u7fa9\u3002\u5176\u5be6\u5b58\u5728\u4e3b\u7fa9\u662f\u5c0d\u7406\u6027\u4e3b\u7fa9\u6279\u5224\ufe50\u63a8\u7ffb\u7406\u6027\u4e3b\u7fa9\u4e16\u754c\u6709\u5ba2\u89c0\u771f\u7406\u7684\u8aaa\u6cd5\ufe50\u56e0\u70ba\u4eba\u985e\u53ea\u80fd\u6191\u4e3b\u89c0\u7d93\u9a57\u53bb\u8a8d\u8b58\u4e16\u754c\u3002\u4eba\u5011\u7576\u5931\u53bb\u7fd2\u4ee5\u70ba\u5e38\u7684\u5ba2\u89c0\u771f\u7406\u5f8c\ufe50\u5c31\u6703\u5982\u8173\u8e0f\u4e0d\u5230\u5730\u9762\u822c\u8ff7\u5931\ufe50\u8dcc\u5165\u865b\u7121\u4e3b\u7fa9\u7684\u6df1\u6df5\u3002\u5b58\u5728\u4e3b\u7fa9\u6307\u51fa\u7406\u6027\u4e3b\u7fa9\u7684\u865b\u7121\ufe50\u4e26\u5617\u8a66\u63d0\u4f9b\u53e6\u4e00\u5957\u601d\u60f3\u7cfb\u7d71\ufe50\u628a\u4eba\u5011\u5f9e\u865b\u7121\u4e2d\u62ef\u6551\u51fa\u4f86\u3002\u5b58\u5728\u4e3b\u7fa9\u53cd\u5c0d\u7406\u6027\u601d\u7dad\ufe50\u6240\u4ee5\u5f88\u5c11\u6709\u50b3\u7d71\u54f2\u5b78\u7684\u56b4\u7dca\u63a8\u8ad6\ufe50\u4ea6\u6c92\u6709\u53cd\u8986\u63a8\u6572\u7684\u8ad6\u8a3c\ufe50\u601d\u60f3\u591a\u6578\u900f\u904e\u6587\u5b78\u4f5c\u54c1\u5c55\u73fe\u51fa\u4f86\u3002 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"\u54f2\u5b78"","block_context":{"text":"\u54f2\u5b78","link":"https:\/\/www.horace.org\/blog\/category\/_philosophy\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.horace.org\/blog\/wp-content\/uploads\/2024\/08\/image.jpg?fit=790%2C1186&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.horace.org\/blog\/wp-content\/uploads\/2024\/08\/image.jpg?fit=790%2C1186&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.horace.org\/blog\/wp-content\/uploads\/2024\/08\/image.jpg?fit=790%2C1186&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.horace.org\/blog\/wp-content\/uploads\/2024\/08\/image.jpg?fit=790%2C1186&ssl=1&resize=700%2C400 2x"},"classes":[]},{"id":5477,"url":"https:\/\/www.horace.org\/blog\/2011\/10\/27\/the-big-questions-steven-e-landsburg\/","url_meta":{"origin":5254,"position":3},"title":"The Big Questions – Steven E. 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