A long time ago - Jan 2006 if I'm not mistaken - Alan Soble wrote (http://www.askphilosophers.org/question/875): "Finally, the heart and soul of philosophy is argument, providing reasons for claims, including claims about morality and duties. In the answer to the question above, I cannot find a shred of argument. We should also avoid, that is, pastoral or friendly counseling. Without rigor, philosophy is nothing." That was back in the days when there was routinely more than 1 response to a question. Today's responses seem more and more to be becoming "pastoral or friendly counseling" without rigor. The panelists do not argue with each other - the responses are just accepted. Here's an example: Peter Smith wrote very recently (http://www.askphilosophers.org/question/2823): "For irrationally formed beliefs are not likely to lead to actions which get any of us what we want -- including a decent life, lived well in the knowledge of our all-too-explicable mortality." This statement - simply put out...

I don't agree with Soble's claim that "without rigor, philosophy is nothing." Philosophy can be a source of insight, a glimpse into a completely different way of thinking about things, a moment of doubt, an invitation to reflection, the introduction of a new concept, and much more. All this can happen without argument and without "rigor," whatever that is supposed to be. And disagreement, although valuable, is not necessary for good philosophy. An over-emphasis on "rigor" can shut down genuine inquiry and leave us with sterile platitudes, and agonistic debate is only one model for gaining knowledge. "Rigorous" philosophy, full of argument, and undertaken in a spirit of debate can be fantastic, but philosophy is also so much more than this!

Is happiness really all that important? A lot of people think so, but that being happy just for happiness' sake is a waste. If there was a "happiness pill" that could make me happy for the rest of my life, I wouldn't take it. Because if I did, I'd get lazy and wouldn't accomplish anything. It seems like the pill would be cheating. But on the other hand, I'm not so sure I'd want to be the most successful person in the world if it meant I could never be happy. So I have to wonder: is it happiness or the things that make us happy that we should value?

On this topic, I have always been intrigued by Simone de Beauvoir's comments in the introduction to The Second Sex. She says: But we do not confuse the idea of private interest with that ofhappiness, although that is another common point of view. Are not womenof the harem more happy than women voters? Is not the housekeeperhappier than the working-woman? It is not too clear just what the word happy really means and still less what true values it may mask. There is nopossibility of measuring the happiness of others, and it is always easyto describe as happy the situation in which one wishes to place them. In particular those who are condemned to stagnation are oftenpronounced happy on the pretext that happiness consists in being atrest. This notion we reject, for our perspective is that ofexistentialist ethics. Every subject plays his part as suchspecifically through exploits or projects that serve as a mode oftranscendence; he achieves liberty only through a continual reachingout...