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Epica: Epistemology and Subjectivity
This post was inspired by the Wiley-Blackwell 'Philosophy and Pop Culture' series.
I am a huge fan of Epica (and the Wiley-Blackwell series!) and thought that a post
like this would be a fitting overview of some of Epica's music and an introduction
to the topic of epistemology - particularly in regards to the notion of
subjectivity. Throughout this post are references to Epica's songs. The headers are
lyrics from the song "Monopoly on Truth" from their fifth full-length studio album
"Requiem for the Indifferent."
The music of the Dutch symphonic metal group Epica is interesting not only because
of their mixing of harsh and clean male vocals (including grunts and screams) with
mezzo-soprano female vocals in addition to elements of heavy metal blending with
elements of classical music (in some cases a 40-piece orchestra and a 30-piece
choir), but because it leads listeners to reflect on various philosophical themes -
a welcome departure from much of what is considered to be 'pop music' in the United
States. For Epica, the music is not the only thing that can be described as
'bombastic' because the lyrical themes are similarly profound.
Recurring philosophical themes in Epica's songs -- which can easily form a long
list which should attract listeners with varying interests and curiosities [I will
list only a sample of themes and songs here] -- range from concerns about the
environment ("This is the Time" and "Deep Water Horizon"), dangers of organized
religion ("Cry for the Moon" and "Living a Lie"), fate ("Dance of Fate"), the
nature of consciousness ("The Phantom Agony"), love ("The Obsessive Devotion"),
martyrdom ("Safeguard to Paradise"), the nature of truth ("Monopoly on Truth"),
religious pluralism ("The Divine Conspiracy"), isolation ("Blank Infinity"),
addiction ("Chasing the Dragon"), the implications of scientific research and the
conflict between science and religion ("Beyond Belief"), and freedom of speech
("Martyr of the Free Word"). Various songs also touch on events current to album
releases; for instance, "Facade of Reality" includes spoken words by Tony Blair
concerning the September 11, 2011 attacks in New York City and the song "Internal
Warfare" was dedicated to the victims of Anders Breivik.
Epica's website heralded their most recent album, "Requiem for the Indifferent,"
with the following - a very clear indication that philosophically-minded
individuals aren't just drawing implications from their music:
This title refers to the end of an era. Mankind can no longer stick their head in
the sand for the things that are happening around us. We are facing many
challenges. There is an enormous tension between different religions and cultures,
wars, natural disasters and a huge financial crisis, which is getting out of
control. More than ever we will need each other to overcome these problems. As we
are all connected; the universe, earth, nature, animals and human beings, this
period in time will be the prelude to the end for those who still don't want to, or
simply won't see it. A Requiem for the Indifferent but also a possibility for a new
beginning with great new chances!
While ideas of idealism have drifted away by the 'force of the shore' and 'the
tides of time,' what can be said, then, of subjectivity and facts about
individuals? Perhaps a tenable version of "our thoughts create reality" can be had
in some respects?
Does simply 'feeling' something, then, make a belief true? It seems obvious that in
this case the answer should be 'no.' One would be foolish, though, to deny that
this person believes a particular proposition (and the person who is presenting
contrary evidence certainly is not doing so) despite protestations from the person
who may continue to utter phrases like 'you are telling me how I feel' or 'you are
telling me I don't have a right to believe a certain way' - conversation-stoppers
which are not relevant to the discussion or are otherwise distortions of what a
conscientious objector with good intentions may hold. The belief and the 'feeling'
is acknowledged by the person who presents evidence contrary to a certain belief
(even though there is disagreement) - the dispute, though, lies not with one's
'right to believe' or whether one is 'entitled' to feel a particular way, but
rather with whether the belief is a reasonable one for a person to hold [given
contrary evidence].
Perhaps people are quick to respond to objections concerning matters they find to
be personal and believe to be very evident (even though much evidence to the
contrary might exist) because they hold positions in which they envision their
beliefs as 'parts of their person' instead of viewing propositions as a result of
particular stimuli and reflections (taking a 'disinterested perspective' a la
Thomas Nagel's "The View From Nowhere"). A person such as this might then view
disagreement, even if voiced by others in a very civil and non-attacking manner, as
disrespectful in that a person voicing an objection to a particular [cherished]
belief is acting in an immoral fashion.
Persons with an attitude like this aren't acting in intellectually virtuous manners
or employing what is often referred to as an attitude of skepticism (not to be
confused with the classical philosophical notion) in which one is willing to modify
any belief considering sufficient argument, evidence, and reason is presented to
justify a modification. Instead of engaging with objections to their ideas -- as
detailed above -- persons with this unhealthy attitude levy personal attacks at
their detractors assuming sinister motives when there may not be any good reasons
to do so.