THE PHILOSOPHICAL HISTORY OF THE BOLT
Thus far we have defined the three main attributes of a bolt. Philosophically it is the fastener of various items into a systematic whole. Interpretively it is an inclined plane wrapped around a diametrically shaped object. Culturally it is “undefined” until it is put to use.
We also applied critical thinking to the bolt’s history. Various societies have spun the bolt until it would seem to have no hidden attributes or nuances. These sometimes secret or exclusionary societies have defined the body of the bolt, the head of the bolt, the number of threads per inch, and whether it is metric or American.
They have defined shoulder bolts, hex-head bolts and socket-head bolts. Also in their definitions are recommended torque that can be applied to American Standard, Automotive and bolts with buttress threads. They have even gone so far as to define the percentage of thread that should be engaged with its mating part.
However, bolts exist in their own right, whether mated or not. Some bolts may exist without ever mating. Therefore bolts have existence and fall into the philosophical category of existentialism. Heidegger tells us a bolt may be thrown-into-this world. Only “Being and Time” will give us the true nuances of any specific bolt.
Some bolts may be used for peaceful purposes, others may be used to build war machines. Is this the basis for Nietzsche’s “Good or Evil?”
Bolts do not have anything we would call a ‘will’ yet they, at times, refuse to be evicted, removed, or as they would say in the Bronx, “taken out.” They do seem to contain the attributes that Schopenhauer calls “Will and Representation.”
Ayn Rand omitted all these philosophical nuances when she announced “Philosophy; Who Needs It?” She might as well have banished the bolt from her philosophy of reality.
We must delve into the metaphysical and anthropo-morphology of the bolt. Are these two phenomena and reality respectively; with “anthro” being the former and “morpho” being the latter?
Reality is partial.
It is affected by cultures, modified by religion and twisted by language. We have often been warned by the great thinkers that our perception of things is never true. A current perception is often modified by previous perceptions and preconceived notions. As an example we may see a burly man with a fuzzy large beard.
Depending on that description and his clothing we may perceive him as; 1) a woodsman, 2) a farmer, 3) a well drilling roustabout, 4) an alcoholic, 5) a professor or 6) a grandfather.
You see, we really do not know what or who he is but we attempted to fill in the blanks with our previous knowledge or conceptions. What does all this have to do with bolts?
The question of the metaphysical properties of bolts has not been addressed. Neither have we discussed the anthropomorphic nature of bolts. I believe it would be best to discuss the metaphysicallity and anthropomorphology of bolts in the same section and that is what we will do in our next lecture.