Why are you telling me what I can or cannot consider a virtue?
Ah, you may consider anything you like about anything. You may, for example, consider anorexia a virtue.
However, if simple indifference is a virtue, then I have a limitless supply of virtue, because I am indifferent to a limitless supply of possible objects.
“Lesser social awareness” is a recognized psychological impairment (it means “lesser than normal,” or “lesser” as in lessened for the individual), perhaps a developmental or affective disorder.
Indifference about status may be something we might laud, under some circumstances, but it can also be an indicator of depression.
Again, the operative conditional is “may be.” The word “apathy” is also important. That’s why I distinguished between apathy and indifference. Apathy is an abnormal indifference. Someone who is apathetic about food is anorexic.
The situation under consideration was someone “giving up on being fashionable.” That implies a change, that the person was concerned about fashion or appearance previously. Obviously, this might be the result of some turning to more important concerns, but, as stated, and with real people, a shift like that can be a symptom of a disorder.
So, Kawoomba, what is your concern here? What’s important about this topic?
Personally, I’m concerned about anyone who would think of apathy as a virtue. Apathy is a psychological condition, it is not “rational.”
Indifference may be rational. One who is apathetic will not even consider issues or investigate possibilities. One who investigates possibilities may decide that they are indifferent among a number of possible choices.
I might even be a fashionista, but on a particular day decide to wear those old torn pants and shirt, even if they are the “wrong color,” and so what? But that’s not apathy, it’s indifference. Apathy isn’t really a choice, it’s a disabling of the mechanisms that make choices and take action.
At least that’s what “apathy” means to me. When I’m apathetic, I don’t want to get up in the morning. It’s all too much trouble. It could mean anything from not enough coffee to girlfriend deficiency anemia.
That’s why I distinguished between apathy and indifference. Apathy is an abnormal indifference.
At this point we probably need to find a common definitional basis.
Merriam-Webster:
A-pathy, from pathos (emotion), “without feeling”.
lack of feeling or emotion: impassiveness
lack of interest or concern: indifference
Example: “People have shown a surprising apathy towards these problems.”
Neither does wiktionary imply anything generally abnormal about apathy, their example from Mary Shelley’s Frankenstein:
I opened it with apathy; the theory which he attempts to demonstrate and the wonderful facts which he relates soon changed this feeling into enthusiasm.
Notice how apathy is not automatically a descriptor of a universal stance relating to everything, but as in the above examples, can be limited in scope to certain issues. As did I.
If you started out by defining apathy as necessarily “abnormal”, of course it would follow that it is necessarily abnormal, but that would be nothing but circular reasoning. Also, using non-standard definitions should be pointed out lest it cause confusion.
Now to my original comment:
I wouldn’t call relative apathy about status signalling a “deeper problem”, on the contrary, I’d call it a virtue.
How is your “apathetic about food” relevant to “apathetic about status signalling”? My statement was limited to the latter. I’m not extolling the general virtue of apathy, stoicism, or anorexia?
So, Kawoomba, what is your concern here? What’s important about this topic?
Your cognitive resources are limited. So is your lifespan. So are mine. I find it virtuous not to waste either in vast proportions on tribal hierarchy squabbles.
With the rampant obsession about status signalling, dress codes, formulaic conversations, I find it of importance not to call apathy about social status a deeper problem, nor an indicator of one (the original “may be” did not qualify that claim, as I explained).
Calling it a “deeper problem” I’d straight out object. Calling it an indicator of a deeper problem is a skewed perspective if it can also be an indicator for a perceived virtue.
I’m not advocating torn pants here (which in Western civilization are often worn for signalling reasons, alas), but a (to me) more sensible (and productive!) freeing up of some resources by being relatively more apathetic concerning that topic.
Ah, you may consider anything you like about anything. You may, for example, consider anorexia a virtue.
However, if simple indifference is a virtue, then I have a limitless supply of virtue, because I am indifferent to a limitless supply of possible objects.
“Lesser social awareness” is a recognized psychological impairment (it means “lesser than normal,” or “lesser” as in lessened for the individual), perhaps a developmental or affective disorder.
Indifference about status may be something we might laud, under some circumstances, but it can also be an indicator of depression.
Again, the operative conditional is “may be.” The word “apathy” is also important. That’s why I distinguished between apathy and indifference. Apathy is an abnormal indifference. Someone who is apathetic about food is anorexic.
The situation under consideration was someone “giving up on being fashionable.” That implies a change, that the person was concerned about fashion or appearance previously. Obviously, this might be the result of some turning to more important concerns, but, as stated, and with real people, a shift like that can be a symptom of a disorder.
So, Kawoomba, what is your concern here? What’s important about this topic?
Personally, I’m concerned about anyone who would think of apathy as a virtue. Apathy is a psychological condition, it is not “rational.”
Indifference may be rational. One who is apathetic will not even consider issues or investigate possibilities. One who investigates possibilities may decide that they are indifferent among a number of possible choices.
I might even be a fashionista, but on a particular day decide to wear those old torn pants and shirt, even if they are the “wrong color,” and so what? But that’s not apathy, it’s indifference. Apathy isn’t really a choice, it’s a disabling of the mechanisms that make choices and take action.
At least that’s what “apathy” means to me. When I’m apathetic, I don’t want to get up in the morning. It’s all too much trouble. It could mean anything from not enough coffee to girlfriend deficiency anemia.
Or it could be something deeper.
At this point we probably need to find a common definitional basis.
Merriam-Webster:
A-pathy, from pathos (emotion), “without feeling”.
lack of feeling or emotion: impassiveness
lack of interest or concern: indifference
Example: “People have shown a surprising apathy towards these problems.”
Neither does wiktionary imply anything generally abnormal about apathy, their example from Mary Shelley’s Frankenstein:
Notice how apathy is not automatically a descriptor of a universal stance relating to everything, but as in the above examples, can be limited in scope to certain issues. As did I.
If you started out by defining apathy as necessarily “abnormal”, of course it would follow that it is necessarily abnormal, but that would be nothing but circular reasoning. Also, using non-standard definitions should be pointed out lest it cause confusion.
Now to my original comment:
How is your “apathetic about food” relevant to “apathetic about status signalling”? My statement was limited to the latter. I’m not extolling the general virtue of apathy, stoicism, or anorexia?
Your cognitive resources are limited. So is your lifespan. So are mine. I find it virtuous not to waste either in vast proportions on tribal hierarchy squabbles.
With the rampant obsession about status signalling, dress codes, formulaic conversations, I find it of importance not to call apathy about social status a deeper problem, nor an indicator of one (the original “may be” did not qualify that claim, as I explained).
Calling it a “deeper problem” I’d straight out object. Calling it an indicator of a deeper problem is a skewed perspective if it can also be an indicator for a perceived virtue.
I’m not advocating torn pants here (which in Western civilization are often worn for signalling reasons, alas), but a (to me) more sensible (and productive!) freeing up of some resources by being relatively more apathetic concerning that topic.