The Partially Examined Life Philosophy Podcast
A Philosophy Podcast and Philosophy Blog
Continuing discussion of Ludwig Wittgenstein’s Philosophical Investigations, Part I, sections 1-33 and 191-360. With guest Philosophy Bro. On “family resemlances” in concepts, dismissing philosophical puzzles as grammatical mistakes, and the private language argument. Learn more.
End song: “Not a Woman,” by Mark Lint and the Fake from So Whaddaya Think? (2000).
On Ludwig Wittgenstein’s Philosophical Investigations, Part I, sections 1-33 and 191-360 (written around 1946). What is linguistic meaning? Wittgenstein argues that it’s not some mysterious entity in the mind, but that it is a public matter: you understand a word if you can use it appropriately, and you know the context in which it’s appropriate to use it and how to react when you hear it in that context. W. calls such a context a “language game,” and sees language as big heap of these games, spanning a wide range of human activity. With guest Philosophy Bro. Learn more.
End song: “Kite,” by New People from The Easy Thing (2009). Download the album.
Continuing our discussion of Owen Flanagan’s The Bodhisattva’s Brain: Buddhism Naturalized (2011). Are the basic tenets of Buddhism compatible with a respect for science? We talk (eventually) about talk about karma, nirvana, emptiness, no-self, and the four noble truths. Learn more.
End song: “Who Wants to Love Me” by Mark Lint
Discussing The Bodhisattva’s Brain: Buddhism Naturalized (2011) with Owen Flanagan. What philosophical insights can we modern folks with our science and naturalism (i.e. inclination against super-natural explanations) glean from Buddhisim? Flanagan says plenty: We can profitably put Buddhist ethics in dialogue with familiar types of virtue ethics. However, we need to be skeptical of any claims to scientific support the superior happiness of Buddhists. Learn more.
End song: “A Few Gone Down” from Mark Lint & the Fake Johnson Trio (1998).
On W.E.B. DuBois’s “Of Our Spiritual Strivings” (1903), Cornel West’s “A Genealogy of Modern Racism” (1982), and Martin Luther King Jr.’s “Letter from Birmingham Jail” (1963) and “The Black Power Defined” (1967), plus Malcolm X’s “The Black Revolution” (1963). With guest Lawrence Ware. Learn more.
End song: “Bankrupt” by The MayTricks, from Happy Songs Will Bring You Down (1994)
On Ferdinand de Saussure’s Course in General Linguistics (1916) (Part I and Part II, Ch. 4), Claude Levi-Strauss’s “The Structural Study of Myth” (1955), and Jacques Derrida’s “Structure, Sign, and Play in the Discourse of the Human Sciences” (1966). What is language? What is the relation between language and reality? With guest C. Derick Varn. Learn more.
End song: “Slipped Into Words” by Mark Linsenmayer (1991), released on The MayTricks,
On Robert M. Pirsig’s philosophical, autobiographical novel from 1974. What’s the relationship between science and values? Pirsig thinks that modern rationality, by insisting on the fundamental distinction between objects (matter) and subjects (people), labels value judgments as irrational. Society therefore largely ignores aesthetic considerations in the buildings and machines that litter our landscape. With guest David Buchanan. Learn more.
End song: “Freeway,” by Mark Lint and Stevie P. (2011)
Discussing Michel Foucault’s Discipline and Punish (1975), parts 1, 2 and section 3 of part 3. Are we really free? Kings no longer exert absolute and arbitrary power over us, but Foucault’s picture of the evolution from torture and public executions to rehabilitative, medical-style incarceration is not so much a triumph of liberty but a shift to more subtle but more pervasive exertions of power. With guest Katie McIntyre. Learn more.
End songs: “The Zoo Song” and “Solitary Drama,” both from 1991, released on the Mark Lint album Black Jelly Beans & Smokes.
Discussing Maurice Merleau-Ponty’s “Primacy of Perception” (1946) and The World of Perception (1948). What is the relation of perception to knowledge? In M-P’s phenomenology, perception is primary: even our knowledge of mathematical truths is in some way conditioned by and dependent on the fact that we are creatures with bodies and senses that work the way they do. Science is great, but it doesn’t discover the truth of things hiding behind perception: it is an abstraction from certain kinds of perceptions. Other modes of approaching things, e.g. art, can equally well give us knowledge, though of a different kind. Learn more.
End song: “Write Me Off” by Mark Lint and the Simulacra. Read about it.
Discussing Jean-Paul Sartre’s The Transcendence of the Ego (written in 1934). What is consciousness, and does it necessarily involve an “I” who is conscious of things? Sartre says no: typical experience is consciousness of some object and doesn’t involve the experience of myself as someone having this consciousness. It’s only when we reflect on our own conscious experiences that we posit this “I.” The ego is our own creation, or more precisely a social creation. This means that far from being some primordial structure of all experience, this transparent thing inside us that we have more immediate knowledge of than anything else, the ego is an object: it has parts we don’t see, and we can be wrong when we make judgments about it. Other people might even know us better than we know ourselves. Learn more.
End song: “Thing in the World,” by Mark Lint.
Discussing Plato’s Euthyphro. Does morality have to be based on religion? Are good things good just because God says so, or (if there is a God) does God choose to approve of the things He does because he recognizes those things to be already good? Plato thinks the latter: if morality is to be truly non-arbitrary, then, like the laws of logic, it can’t just be a contingent matter of what the gods happen to approve of (i.e. what some particular religious text happens to say). With guest Matt Evans. Learn more.
End song: “False Morality” by The MayTricks, from Happy Songs Will Bring You Down (1994) Read about it.
Discussing parts of David Hume’s Treatise of Human Nature (1740) and Adam Smith’s The Theory of Moral Sentiments (1759).
Where do we get our moral ideas? Hume and Smith both thought that we get them by reflecting on our own moral judgments and on how we and others (including imaginary, hypothesized others) in turn judge those judgments. We lay out the differences between these two gents and discuss whether their views constitute an actual moral theory or just a descriptive enterprise. With guest Getty Lustila.
End song: “Honest Judge” by New People, from Impossible Things (2011) Download the album.
Discussing selections from Sam Harris, Richard Dawkins, Christopher Hitchens, and Daniel C. Dennett.
Should we be religious, or is religion just a bunch of superstitious nonsense that it’s past time for us to outgrow? Does faith lead to ceding to authority and potential violence? Can a reasonable person be religious? We say lots of rude things about these authors, and at times about their targets in this listener-requested episode featuring Mark, Wes, Seth, and Dylan. Read more about the topic.
End song: “Goddammit” by by Mark Lint and the Simulacra.
Discussing the arguments by Descartes, St. Anselm, Thomas Aquinas, William Paley, Kant, and others, as analyzed in J.L. Mackie’s The Miracle of Theism: Arguments For and Against the Existence of God (1983), chapters 1-3, 5-6, 8, and 11. With guest Robert Scott. Learn more.
End song: “I Believe,” by Mark Lint (2011). Read about it.
Discussing Charlotte Perkins Gilman’s utopian novel Herland (1915) and psychologist Carol Gilligan’s In a Different Voice (1983). How does human nature, and specifically moral psychology, vary by sex? Charlotte Perkins Gilman claims that when philosophers have described human nature as violent and selfish, they have in mind solely male nature. Females, left to themselves in an isolated society, would be supremely peaceful, rational, and cooperative. With guest Azzurra Crispino. Learn more.
End song: “Mother’s Day” by Mark Linsenmayer (2007). Read about it.
We spoke with Patricia Churchland after reading her new book Braintrust: What Neuroscience Tells Us About Morality. We also discussed David Hume’s ethics as foundational to her work, reading his Treatise on Human Nature (1739), Book III, Part I and his Enquiry Concerning the Principles of Morals (1751), Section V, Parts I and II. Learn more.
End song: “Bring You Down” by The MayTricks from Happy Songs Will Bring You Down.
Discussing The Republic by Plato, primarily books 1 and 2. What is justice? What is the ideal type of government? In the dialogue, Socrates argues that justice is real (not just a fiction the strong make up) and that it’s not relative to who you are (in the sense that it would always be just to help your friends and hurt your enemies). Justice ends up being a matter of balancing your soul so the rational part is in control over the rest of you.
End song: “Manager” by New People, from TImpossible Things (2011) Download the album.
Discussing Friedrich Schleiermacher’s “On Religion; Speeches to its Cultured Despisers” (1799, with notes added 1821), first and second speeches. Does religion necessarily conflict with science? Schleiermacher says no: the essence of religion is an emotional response to life; it doesn’t give knowledge or even tell us what to do exactly. Moreover, this attitude is a necessary to fully enter into life, to be a whole and fulfilled person. Yes, he’s of the “romantic” school, but his approach can still be seen today in liberal Protestant churches. With guest Daniel Horne.
End song: “Remembrance” by Fingers. Read about it.
Discussing Russell’s Introduction to Mathematical Philosophy (1919), ch. 1-3 and 13-18. How do mathematical concepts like number relate to the real world? Russell wants to derive math from logic, and identifies a number as a set of similar sets of objects, e.g. “3” just IS the set of all trios. Hilarity then ensues.
End song: “Words and Numbers,” by Mark Lint & the Madison Lint Ensemble. Read about it.
Discussing John Locke’s Second Treatise on Government (1690).
What makes political power legitimate? Like Hobbes, Locke thinks that things are less than ideal without a society to keep people from killing us, so we implicitly sign a social contract giving power to the state. But for Locke, nature’s not as bad, so the state is given less power. But how much less? And what does Locke think about tea partying, kids, women, acorns, foreign travelers, and calling dibs? The part of Wes is played by guest podcaster Sabrina Weiss.
End song: “Lock Them Away,” by Mark Lint (2003).
