You stay on the outside and become a mirror for the others — and they don’t like what they see. But this is all discrete. You just become the Sonderling, the weirdo. It would be wonderful if we could be thankful for a job, and still see where this job becomes cruel, inhumane, hilarious, idiotic, not well constructed, underpaid, too exhausting, etc. and then speak openly about it.
MH interviews Heike Geissler.
The idea of level encourages scientists, on the basis of nothing, to formulate the idea of dependence of everything on the minutest stuffs, because a level system admits of natural bottoms and tops. And while there is no reason to resist the idea that any number of things depend on the minutest features of the universe, why (by the very same token) should we insist upon it? In any case, it requires an argument to maintain any sort of dependence thesis, whatsoever its content. That is my fundamental argument against levels. By holding out the model of levels in advance of any argument to that end, we smuggle in some profound prejudices.
Continuing the End Times series, Richard Marshall interviews Mariam Thalos.
The text that we have begins to list matrices that operate as a sort of table of contents introducing different types of causes and conditions among the phenomena of lived experience, and it operates in an algorithmic way of endlessly ramifying the possibilities for human experience. The Burmese scholars of old sometimes said it simply cannot be written down, and at others times tried to estimate how many cartloads of books it would take. There really is nothing equivalent to this style of thought about psychological experience in other traditions.
Continuing the End Times series, Richard Marshall interviews Maria Heim.
Nietzsche argued that philosophers were wrong to endorse the psychological generalization that human beings avoid pain and seek pleasure. Rather, we avoid pain and pleasure that we see as meaningless, and we seek pleasure and pain that we regard as meaningful. So it is facts about meaning, rather than the hedonic quality of outcomes, that determines what we do. Nietzsche likes to make this point by mocking the English utilitarians, who claimed that happiness is the only thing we value for its own sake. Nietzsche’s rejoinder is simple: “Man does not pursue happiness – only the Englishman does that”
Continuing the End Times series, Richard Marshall interviews Paul Katsafanas.
The constant movement and adaptation has made me a nomadically inclined artist and human. I have become easily adjustable to my circumstances, both in art and life and can be quite inventive in my ability to make something out of nothing. Both accumulative and ephemeral nature of my practice stem from that too, as I know what it’s like to begin anew, owning only your body, memories, and courage and will, as well as found materials and places. My boundaries and personal limits have been pushed and pulled many times throughout my life and I learned to understand fragility of life, broaden my worlds, live large, believe in the present moment, as it could all be gone in a mere instant. On the flip side of it all, I am quite aware of the feeling of not belonging to any one place or culture and alienation is painfully familiar and insistent, transience is palpable.
Continuing the States of Anxiety series, Jana Astanov interviews Katya Grokhovsky.
I don’t have the definitive answer as to why so many academics I otherwise respect have decided that my articulating the thoughts just expressed are ‘hateful’ or ‘transphobic’; nor why many others, who have no skin in the game either way, seem so content to let them go unchallenged. I think partly it is to do with feminist philosophy being a small club, and with me being an outsider to that club; partly to do with people’s commendable intention to be ‘inclusive’ but without facing the hard questions about how to enact that intention in a complicated world with many extant patterns of oppression; partly to do, ironically, with certain gendered stereotypes which tends to position me, as a female, as particularly unkind in saying what I say, without seeking more charitable motives.
Continuing the End Times series, Richard Marshall interviews Katherine Stock.
Rousseau is certainly thinking of Augustine when he absolves God of the responsibility for evil, but he adds an important twist to his predecessor’s account of the same: for Rousseau evil does not enter the world through human sin but as a result of contingent events, including free human actions, whose evil consequences no one foresees or intends. By far the most important respect in which Rousseau is influenced on these matters by his predecessors lies in his appropriation of the connection drawn by Augustine between sin and pride and of Hobbes’s claim that glory is a major cause of the state of war that characterizes the state of nature.
Continuing the End Times series, Richard Marshall interviews Fred Neuhouser.
Glasshouse took over my apartment and became this domestic museum of performance. We started showing rotating exhibitions that were spread throughout the house, in the kitchen, on the bed, in the bath, and hosting live performances on a monthly basis. We started with a handful of audience, our peak was hosting thousands of visitors on a single day.
Continuing the States of Anxiety series, Jana Astanov interviews Lital Dotan.
Idealism in Kant, Fichte and Hegel is a claim about the capacity of pure (empirically unaided) reason to determine of all that is knowable that it is knowable, and how it is knowable. Human reason can thus be understood to be self-authorizing, a tribunal unto itself. In the Hegelian version, this determination of the knowable is a determination of all that there is in its knowability and so is a metaphysics.
Continuing the End Times series, Richard Marshall interviews Robert Pippin.
Somebody once told me a uni-seco was used as a background in a 70s Godard film! About the ones we mention, they are very large audience, which shows that prefabs are part of a popular heritage. Especially Foyles War, as it’s the heroine home and she represents a post-war sort of liberated woman work wise – she is Folyes’ chauffeur! – and the wife of a Labour politician. It really goes with the Spirit of 1945, the creation of the NHS etc.
Andrew Stevens interviews Prefabs author and “one of Britain’s dullest women” Elisabeth Blanchet.
Contacts | Submissions | Buzzwords | Twitter | Facebook
© 2000-2018 3:AM Magazine | Design & build by Rhys Tranter, Florian Kräutli and STML