It is, from another angle, an attack on requiring proof in philosophy. And it's also the case, I guess, that my temperament is to like interesting, new, bold ideas, and to try and generate them.

One way to determine if a view is inadequate is to check its consequences in particular cases, sometimes extreme ones, but if someone always decided what the result should be in any case by applying the given view itself, this would preclude discovering it did not correctly fit the case. Readers who hold they would plug in to the machine should notice whether their first impulse was not to do so, followed later by the thought that since only experiences could matter, the machine would be all right after all.

The terminology of philosophical art is coercive: arguments are powerful and best when they are knockdown, arguments force you to a conclusion, if you believe the premisses you have to or must believe the conclusion, some arguments do not carry much punch, and so forth. A philosophical argument is an attempt to get someone to believe something, whether he wants to beleive it or not. A successful philosophical argument, a strong argument, forces someone to a belief.

The illegitimate use of a state by economic interests for their own ends is based upon a preexisting illegitimate power of the state to enrich some persons at the expense of others. Eliminate that illegitimate power of giving differential economic benefits and you eliminate or drastically restrict the motive for wanting political influence.

Individuals have rights and there are things no person or group may do to them (without violating their rights). So strong and far-reaching are these rights that they raise the question of what, if anything, the state and its officials may do. How much room do individual rights leave for the state?

What else can matter to us, other than how our lives feel from the inside?

Philosophical argument, trying to get someone to believe something whether he wants to believe it or not, is not, I have held, a nice way to behave towards someone; also it does not fit the original motivation for studying or entering philosophy. That motivation is puzzlement, curiousity, a desire to understand, not a desire to produce uniformity of belief. Most people do not want to become thought-police. The philosophical goal of explanation rather than proof not only is morally better, it is more in accord with one's philosophical motivation.