:: The End Times

Taking Stock of Fiction and the Issue of Feminism and Trans Women published 19/10/2018

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.

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Rousseau: Where Does Social Inequality Come From? published 13/10/2018

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.

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Hegelian Themes published 06/10/2018

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.

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Zizek, Hegelian Theology after Lacan, and Philosophical Crisis published 28/09/2018

Dostoevsky–he was the first to write within the literary register that presented the truth of reality’s “crack” that underneath all the institutions (education, religion, the family etc.) what you really have is a social logic that undergirds and reproduces the powerful’s power. And all citizens are suppose to do is accept this logic (mostly unconsciously), but one devoted to truths in the end, just cannot accept this because they see social logic as a scam in which the powerful have become a transcendent master signifier, “God”. This is the meaning of Nietzsche’s pronouncement, “God is Dead… We have killed him” which was taken from Hegel actually.

Continuing the End Times series, Richard Marshall interviews Creston Davis.

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Making a Difference published 19/09/2018

Hume’s answer to the problem of induction is: ‘custom or habit’. The mechanism is just a brute mechanism that works as follows: once you’ve got enough experience of events just like y (e.g. feeling satisfyingly full rather than dropping dead) following events just like x (eating toast), you start just brutely coming to expect y-type events when we experience x-type events. That’s it. Essentially it’s no different to what happens when your dog infers that a walk is imminent from the fact that you’ve just put your coat on, picked up its lead and said ‘Walkies!’. Your dog has come to expect a walk to follow because that’s what’s always happened in the past.

Continuing the End Times series, Richard Marshall interviews Helen Beebee.

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Buddhism and Levinas published 14/09/2018

A chair, for example, is often regarded as “the same chair” whether it is painted one color or another, or a leg is replaced. Moreover, the concepts we employ are understood to circumscribe or capture that essence. But if all phenomena are always arising and passing away, dependent on causes and conditions, then—according to many Buddhist thinkers—they do not possess the nature or essence that we attribute to them with our words and concepts. They do not exist independently. According to our social/linguistic conventions, of course, things do have meanings that are stable. But upon analysis, many Buddhists argue, it is we who have superimposed these meanings on passing phenomena. Ultimately, these phenomena lack, or are empty of, the concepts that we superimpose upon them. Even this emptiness of the meaning that is superimposed, it is argued by some Buddhist philosophers, is itself dependent on the mental imputation of an essence, and is therefore also empty.

Continuing the End Times series, Richard Marshall interviews William Endelglass.

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The Causal Revolutionary published 08/09/2018

We have never internalized how profound this dichotomy is, which Nancy Cartwright immortalized in: “No causes in no causes out.” This means that statistics and big-data cannot answer ANY causal question, for example, what will happen if we intervene (say ban cigarettes) or what would have happened had we acted differently. The latter being counterfactual.

Continuing the End Times series, Richard Marshall interviews Judea Pearl.

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The Monarchy of Fear published 31/08/2018

In an absolute monarchy, the monarch thrives on fear, and usually finds many ways to engineer fear. But in a democracy we need to look one another in the eye as equals and to work together for common goals. This requires trust, the willingness to be vulnerable to what other people do. If I’m always defending myself against you I do not trust you. Trust breeds deceit and defensiveness rather than common efforts to solve problems.

Continuing the End Times series, Richard Marshall interviews Martha Nussbaum.

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Freedom’s Tendency to Get Ahead of Itself and Fall Short etc published 25/08/2018

We are used to seeing Kant as being somehow dismissive of our living nature, since he seems to define practical reason by means of actions that precisely go against our sensible impulses, desires, and inclinations. But although he makes it very hard to notice this, Kant in fact has a surprisingly wide and inclusive conception of desire and life: He defines the faculty of desire as the capacity to be by means of a representation the cause of the existence of what we represent. And to be alive means nothing else than to be a being of desire in this sense, a being that is capable of this practical stance toward the world.

Continuing the End Times series, Richard Marshall interviews Thomas Khurana.

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Indian Materialist Philosophy published 17/08/2018

Buddhism offers a hope of liberation, nirvāṇa, getting out of the cycle of birth and rebirth, with suffering accompanying every birth. On the other hand, materialism has nothing to offer but the naked truth that consciousness dies as soon as the body is dead; therefore, there is no question of either liberation or rebirth. The hope for living forever in heaven is not there. Buddhism in this respect offers a middle way between traditional Hinduism and the Cārvāka/Lokāyata.

Continuing the End Times series, Richard Marshall interviews Ramkrishna Bhattacharya.

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