We talk drugs, the drug of reading fiction, the Alien films, Mackie on moral error theory, and vaccination. We anticipate our Aristotle’s Categories episode.
Seth, Wes and Dylan re-introduce this episode from ten years ago on G.F.W. Hegel’s Phenomenology of Spirit, Ch. 4A “Self-Consciousness,” which features guest Tom McDonald.
We’ve removed the “review” section of the old episode (the first half), because it’s duplicative of our recent three-episode run on this book. The old discussion thus picks up in the book right where ep. 277 leaves off.
A little political ranting precedes a consideration of what we might read in aesthetics, philosophy of science, and philosophy of sport. What do we remember about emotions? Finally, Seth’s morbid interests and Devo.
Continuing on The Phenomenology of Spirit ch. 3, “Force and the Understanding.”
We start off by considering the players in force: the thing exerting the force and the thing receiving. By arguing that these are not so different, Hegel moves to arguing that knowledge and the world are likewise not sharply distinguished.
On The Phenomenology of Spirit ch. 3, “Force and the Understanding.”
What is “force” as physics describes it? And scientific law? Do these terms denote objects in the world, or models for how we describe the world?
Can Wes break his Hegel habit? Should we invite Robert Brandom on the podcast? We talk about Mark’s first Hegel seminar, Dylan’s encounter with a tick, and episode summaries.
Focusing on The Phenomenology of Spirit (1807), ch. 2 “Perception.”
Hegel’s critique of the adequacy of perceptual knowledge has metaphysical aspects: The relation of substance to properties, properties to each other, and things to other things and to the perceiver all create difficulties that call for more active participation by the mind.
On The Phenomenology of Spirit (1807), ch. 1 “Sense Certainty” and ch. 2 “Perception.”
We walk through the first step in considering Hegel’s dialectical analysis of theories of knowledge. Sense-certainty claims that we have direct access to sensory particulars which can act as foundational. But can we really refer or point to a particular thing without bringing some universal concepts to bear, like “this” (which can refer to any number of things), as well as “here”, “now” and even “I”?
Continuing on the Introduction, we get into more detail on Hegel’s goal and his tricky terminology.
On G.W.F. Hegel’s 1807 opus: A series of treatments of various theories in epistemology (among other things), seeing how they’re internally incoherent, which then moves us to more sophisticated theories.
We mostly chat about our prep for returning to Hegel’s Phenomenology of Spirit. Plus, our current educational goals, plus sunburn and a disappointing zoo.
Concluding on Schelling’s System of Transcendental Idealism (1800), Parts 1 and 2.
What sort of self is created in the act of self-consciousness that according to Schelling grounds all knowledge? We further consider this primordial act.
On Friedrich Wilhelm Joseph Schelling’s System of Transcendental Idealism (1800), Parts 1 and 2.
What is self-consciousness, and how did Schelling think that it grounds all of knowledge?
We muse about feminist philosophy of science, standpoint epistemology, critical race theory, Hegel’s Phenomenology of Spirit, and Nussbaum’s Therapy of Desire. Should we read Galen?
Continuing on the introduction of Friedrich Wilhelm Joseph Schelling’s System of Transcendental Idealism (1800).
We talk psychologism, the harmony between mind and world, imputing intelligence to nature, natural law vs. teleology, and the aesthetic character of apprehending nature.
On Friedrich Wilhelm Joseph Schelling’s System of Transcendental Idealism (1800).
What’s the relationship between mind and world? Schelling thought that our minds produce the world, but also that the perceiver-world dichotomy comes to us as a single piece. “Transcendental philosophy” is an exploration of the internal logic of that revelation.
We anticipate our Schelling reading and talk about comedy and the relation between music and poetry.
Concluding on The Vocation of Man (1799).
Our focus here is largely on how ethics fits in with Fichte’s epistemology in a unified theology with humans literally united (in this world or the next) in a shared, divine Will.
Our second full discussion on The Vocation of Man (1799).
What are the ethical implications of believing that the world is all in our minds? You could be a solipsistic nihilist, but Fichte thinks the path of faith is unavoidable for a reasonable person: faith that the world is real and matters, that other people have moral status, and yes, he’s going to argue for God and heaven, though unconventionally.
A second venture into this new series (four of which have now been recording; the website should be up fairly soon for all to listen to) where Mark and improv comedy instructor Bill Arnett engage in mutual edification.