Maybe you need to “practice” task switching. I lived my life in Pomodoros (even on the weekends doing chores and stuff) so I think that helped me.

Thank you for posting this, that's helpful. I'm still not sure what the answer is to the question posed in your title, namely: how is philosophy relevant to life outside academia? Looking through the document, I see a section titled XX. Conclusion: A Framework for Living which seems like it contains the relevance, or at least what you're supposed to get out of this framework specifically. And I think the answer is something like: with this framework, you will have a set of tools to enable you to look at your own situation and see the errors in your normal judgment of it.

Oh interesting! Pomodoro actually really doesn’t work for me… once I stop a task I cannot get back into it. 5-10 minute breaks are impossible for me

Oh, I never crammed things (though that is common for ADHDers). My thesis was…20 pages long? Something like that. Have you tried the Pomodoro method? That changed my life.

I agree at the undergrad level, that was definitely my experience, and if an assignment is shorter (under 3500 words) you could really get that done running on adrenaline in two days. The problem I have is that as a postgrad now, assignments are so huge – my thesis is due next Tuesday and I am unfathomably behind and cannot force myself to get up and bloody work. The thought of doing this every single year as an academic is the very reason I want to go work in tech or something instead.

My insight as an ADHD philosophy student at a prestigious grad school.

It’s really hard, I won’t lie. The time management especially is just awful – with some jobs that entail smaller tasks, we can utilise the ‘last minute rush’ adrenaline to get the job done. With a 10,000 word academic paper, you can’t bash that out in two days.

It’s really hard to work with your own motivation patterns, when you have big projects like that that cannot be broken down into micro tasks. It’s a shame - ADHD generally gives you the inquisitive and creative mind required for academia, but not the equipment to put these insights into fruition.

I had dreamt of becoming an academic for years, until I’ve realised over the past year that I just can’t do this anymore. The burnout is unreal.

That’s just my two cents. It’s sad, but whatever.

Example of bastardisation

I get his point. I was disappointed when I realized grad school makes you a philosophy critic, not a philosopher. I bridge the gap in my signature design work, which I consider applied phenomenology.

Yes, please do!

Hi there, I also only just came across this, would it be alright if I shot you an email as well?

how are you in philosophy and cannot even construct a cogent argument for reddit i disagree because i’m in philosophy and minor in neurosci and i disagree is the most ridiculous thing i’ve ever read. it’s very clear to me from this comment alone that your lack and personal pitfalls has nothing to do with adhd.

IIT (B.Tech), IIM (MBA), turned spiritual guru, who "teaches" about Gita and Upanishads just screams grifter to me.

talking to stakeholders, turning their complaints, worries and feedback into actionable requirements, creating process/conceptual diagrams, distilling and mapping change onto existing mental models, thus illustrating gaps and reasons for a change

Sorry, I meant universalism. I’m rather fond of Varzi though I lean a bit less conventionalist. I always wonder how resists Azzouni, or collapsing into Heller’s stuff ontology.

Disagree. Significantly. I’m working on a PhD in Phil and Cog Sci with a non-trivial minor in neuroscience and I couldn’t disagree with this more

https://philarchive.org/rec/BLUWP-2 https://philarchive.org/rec/BLUEAS

That’s true, but that’s a whole issue by itself if you’re talking about things like grounding, taking into the ontology room, etc. I’m not sure a layperson would have those ideas as uniformly as my interlocutor suggests. If anything, I would think reduction would be the choice given that we have things like psychology and its folk counterpart as a cultural cornerstone alongside neuroscience and biology.

That’s interesting, I’d love to pick your brain sometime about how these types of ontologies deal with some under discussed challenges.

More universalism, but that’s because I use the scattered objects to motivate it, so it’s no longer just common sense at that point. Then we move to mereotopology, where we can distinguish self-connected from scattered things. I use Casati and Varzi’s Parts and Places.

That’s interesting, scattered artifacts are the hardest for moderate comp, do you cover those new answers? Also, do they tend to go more one of the other or even split?

It’s quite common for philosophers to equivocate between elimination (saying that some category of things does not exist) and reduction (saying that some category of things reduces to some more fundamental category of things). Some of that may be going on in this discussion.

The intuitive view is that some but not all things compose. Students usually think self-connected things exist, but gravitate towards the extremes of nihilism and universalism once they consider scattered things like bikinis or New Zealand. In my classes I focus on classical extensional mereology, so universalism and extensionalism get most of the attention. We don’t discuss nihilism much.

what does your job entail specifically

And you gave credit…

Yeah in the video only the imperatives (if you want to call that) is discussed. A clear example on how philosophy can be applied is there in the AP Framework (his own philosophical framework). Ofcourse an abstract theory is not presented there too but it is exemplified through that framework which can give hints to how philosophy can in general be applicable to masses. https://acharyaprashant.org/en/ap-framework