It’s often been claimed that no dream should ever be a crucial feature of a narrative. Henry James famously advised, ”Tell a dream, lose a reader.” But why not? Perhaps the brain is not active in the same way when encountering someone else’s dream. Perhaps we are all too aware that it lacks the dramatic or instructive intention of a fully realized story.
Some have traced the origins of our “post-truth” era back to post-modernism and relativism. Could a look at Richard Rorty’s philosophy help us understand the “post-truth” phenomenon?
If the Internet is one of the basic cognitive resources we bring to bear on the everyday world, the websites we spend the most time on must be playing a proportionally large role in our everyday cognitive functions. So does Facebook constitute a cognitive system in its own right?
The popular Netflix show is rife with philosophical questions. “Can Aristotle teach Bojack a thing or two about self-love?” is one of them.
Although we spend most of our lives in a state of consciousness, as soon as we subject it to more careful scrutiny we realize that we know very little about it—how does it actually happen? And how does conscious experience fit into our scientific picture of the world?
Almost fifty years ago there was an influential woman who called pregnancy “barbaric,” described childhood as “hell,” and said giving birth was “like shitting a pumpkin.” Shulamith Firestone was a radical activist and remarkably prescient thinker who helped define feminism as we know it. Yet today she remains largely—and unfairly—unknown.
The abundance of moral concepts at play in the parable of the Vineyard Workers makes it a favorite among moral philosophers.
Dialog of hot-button topics with a family member doesn’t have to be unpleasant, or unfruitful.
What good are philosophy books? Can they make us any the wiser? A look at a humorous essay by Robert Wilson Lynd that demonstrates the difficulty of acquiring wisdom from books alone.
The physicist Paul Dirac believed that “it seems to be one of the fundamental features of nature that fundamental physical laws are described in terms of a mathematical theory of great beauty.” Not only that, he even believed that beauty was more reliable a measure than experimental evidence. He claimed “it is more important to have beauty in one’s equations than to have them fit experiment.”
“If you leave decisions to the public, you can be killed.” A 1974 performance art piece by Marina Abramović explores our deepest human instincts.
Not only do Jesus’s moral values make sense when applied to socioeconomic issues, but there is reason to believe they were intended to do so as part of a political call to solidarity with the poor.
Nationalism has a bad reputation. Varieties of nationalist thought have been responsible for many of the horrors of the last century. Nonetheless, important philosophers and political theorists have made the cases that more reasoned forms of nationalism can provide credible theoretical justification for determining the boundaries between those within a political community and those outside of it.
People from opposing ends of the political spectrum claim Jesus as their own. But is Jesus’s moral philosophy broad in scope, such that it includes a political morality, or narrower, consisting only of private virtues?
A look at performance artist Marina Abramović might shed some light on the philosophy of Emmanuel Levinas.
A look at how poverty was valued, in connection to virtue and to justice, within Jesus’s philosophy.
What is infinite responsibility? And can we live with it?
Jesus’s continued critique of the imperial economic system identifies what immoral uses of money look like.
Jesus’s critique of the imperial economic system presents an idea of how money can be used morally.
Researchers at MIT are pooling our moral intuitions, and we need to talk about it.