The Partially Examined Life Philosophy Podcast
A Philosophy Podcast and Philosophy Blog
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Get teased re. Mark and Wes’s post-finale, spoiler-filled continuation of the discussion of the show.
How does its conclusion affect its overall political message? Does it make sense to be performing feminist critiques on a show based on the premise of people murdering each other for power?
To hear the full discussion, become a PEL Citizen or $5 Patreon supporter. For more about these options see partiallyexaminedlife.com/support. Listen to our part one first, of course.
Mark and Wes continue discussion of the TV show after its finale. Listen to our ep. 216 first.
Yes, of course this is now full of spoilers. How does the end of the show affect its overall political message? Was it really (as George R.R. Martin depicted) about the irreducible complexity of politics (given that any character named or unnamed can actually make a difference, at least destructively) or qua TV Show is it forced to zero-in on a select set of powerful characters that we are meant to identify with? Also, does it make sense to be performing feminist critiques on a show based on the premise of people murdering each other for power?
We welcome your feedback re. future treatment of pop culture topics (via a spin-off podcast?).
Discussing the TV show (2011-2019) based on the books by George R.R. Martin.
What’s the role of a mass-consumed fantasy series in today’s society? Is it our “fantasy” to have all these horrible things happen to us? Is this an edifying prompt to engage in public moral thinking, or a spectacular distraction of the kind that those Marxist theorists keep warning us about? We get into the function of fantasy and how a more “realistic” show plays with that, the extent to which we’re supposed to identify with the characters, depiction of moral complexity, low art vs. high art, identity issues, and more. With guest Sabrina Weiss.
End song: “Fire and Blood” by Sacrifice Feat. Mark Lint; hear the interview on Nakedly Examined Music #24.
Keep an eye out for a Citizen-only spoiler-filled follow-up discussion between Mark and Wes to be released this week!
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On Aldous Huxley’s 1932 dystopian novel, recorded at Manhattan’s Caveat on 4/6/19, with audience participation.
If we harness the power of society to employ available technologies to really focus on making people happy, what would the result be? This is Huxley’s thought experiment, but is it in all respects a dystopia, and is it a fair test of the ideal of social improvement or merely of a flawed view of human nature? You can watch this episode instead.
End song: “Brave New World” by Mark Lint. Read about it.
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Concluding Friedrich Nietzsche’s Thus Spoke Zarathustra (1885).
What’s the wise way to live? We start in earnest into part three, treating the “spirit of gravity,” where socially imposed values cover over your uniqueness; omni-satisfaction vs. being choosy; “Old and New Tablets,” where Nietzsche explores various ethical and meta-ethical issues (e.g., is self-overcoming a matter of one-time self-actualization or is it continual?); and more on the Overman and eternal recurrence.
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End song: “Upright Man” by Rachel Taylor Brown, as interviewed on Nakedly Examined Music #91.
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On the remainder of Friedrich Nietzsche’s Thus Spoke Zarathustra (1885).
How can we keep our spirits up and avoid nihilism? We consider Nietzsche’s “solution” of eternal recurrence, why he uses a poetic, allegoric style, and more.
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On the remainder of Friedrich Nietzsche’s Thus Spoke Zarathustra (1885).
How can we keep our spirits up and avoid nihilism? We consider Nietzsche’s “solution” of eternal recurrence, why he uses a poetic, allegoric style, and his “new tablets” that tell us what habitual and destructive ideas we have to flush out of our systems before we can be vital and creative. And don’t count on reaching overman status; innovators are generally sacrifices to the future and only get the goal half right.
End song: “Upright Man” by Rachel Taylor Brown, as interviewed on Nakedly Examined Music #91.
Continuing on Friedrich Nietzsche’s Thus Spoke Zarathustra, books 1 and 2 (1883).
We talk through Nietzsche’s symbolism (tightrope walkers and gravediggers and snakes, oh my!), the path toward the overman, his screed against the state, the Will to Power as the will to overcome oneself by reconciling oneself with the past, and more.
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On Friedrich Nietzsche’s Thus Spoke Zarathustra, books 1 and 2 (1883).
What is wisdom? In this text whose style parodies the Bible, we get pithy advice and allegorical imagery to guide us away from self-defeating, life-denying attitudes and orient us toward creative self-overcoming (i.e., exertion of the Will to Power). The Last Man who no longer knows how to give birth to a dancing star is a rotten egg!
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On Friedrich Nietzsche’s Thus Spoke Zarathustra, books 1 and 2 (1883).
What is wisdom? In this text whose style parodies the Bible, we get pithy advice and allegorical imagery to guide us away from self-defeating, life-denying attitudes and orient us toward creative self-overcoming (i.e., exertion of the Will to Power). The Last Man who no longer knows how to give birth to a dancing star is a rotten egg!
End song: “Sacrilicious” by Hedflux, i.e., Steve Young, as interviewed on Nakedly Examined Music #92.
Continuing on What is Literature? (1948).
Sartre gives a phenomenology of reading and writing that makes reading into a creative act of completing the writer’s work, and calls this cooperation ethical: the work is an appeal to the reader’s freedom, and also the reader’s responsibility to then know what the work reveals. Are you shirking, all you skimmers?
Start with part one, or get the unbroken, ad-free Citizen Edition.
End song: “Things I Shouldn’t Have Told You” by Sam Phillips, as interviewed on Nakedly Examined Music #90.
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On Jean-Paul Sartre’s What is Literature? (1948), ch. 1 and 2.
What’s the purpose of literature? Why write prose as opposed to poetry? Sartre argues that while poetry is about the words themselves, prose is about the ideas, so it’s necessarily political. A written work is essentially an ethical appeal for a reader to apply his or her own faculties and experiences to complete the work through the act of reading.
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Moving finally on to Jean-Paul Sartre’s “Black Orpheus” (1948), where he introduces a book of black poetry by praising its revolutionary spirit as embodied in “negritude.” Is this a legitimate consciousness-raising exercise or a weird fetishization of blackness?
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End song: “Punch Bag” by Godley & Creme as discussed on Nakedly Examined Music #3.
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Wes Alwan is joined by actress, podcaster, and educator Monica McCarthy to discuss Anton Chekhov’s 1898 play about family dysfunction and potentially wasting your life.
Continuing on Jean-Paul Sartre’s Anti-Semite and Jew: An Exploration of the Etiology of Hate (1946).
Is there an “authentic” way to respond to persecution? As part of his critique of anti-semitism, Sartre criticized the responses of some Jews to this situation, e.g. denying that the persecution exists, pretending to not be Jewish, or in any way accepting the terms of anti-semitism and setting up one’s life in reaction to it. Sartre instead recommends solidarity and “concrete liberalism,” which we try to figure out.
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On Jean-Paul Sartre’s Anti-Semite and Jew: An Exploration of the Etiology of Hate (1946) and “Black Orpheus” (1948).
How can we best understand the psychology of racism? Sartre condemns anti-Semitism as denying the facts of the human condition: the responsibility for fixing problems and not blaming them on a demonized other. But he also criticizes “the democrat” for a humanism that pretends we’re in a post-racial world, calling instead for “concrete liberalism” that treats Jews not as abstract individuals but as real people in an an oppressed situation.
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On Jean-Paul Sartre’s Anti-Semite and Jew: An Exploration of the Etiology of Hate (1946) and “Black Orpheus” (1948).
How can we best understand the psychology of racism and reactions to it? Sartre not only condemns anti-Semitism as denying the facts of the human condition (the responsibility for fixing problems and not blaming them on a demonized other), he also thinks that the victims of oppression can be inauthentic by denying their situation or otherwise being reactive to the racist’s attitude. “Black Orpheus” further explores this idea in characterizing the “negritude” of black poetry and how uncovering one’s negritude leads to solidarity and hence political and psychological change.
End song: “Punch Bag” by Godley & Creme as discussed on Nakedly Examined Music #3.
Continuing on Black Skin White Masks (1952), starting with the influential ch. five, “The Fact of Blackness.” Are the successive coping strategies to racism (including “anti-racist racism” and embrace of negritude) that Fanon describes, necessary steps in a dialectic that should be encouraged, or would it be best to learn from his “mistakes” and jump right to the humanistic end-point? With guest Lawrence Ware.
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End song: “Malaika” by John Etheridge and Vimala Rowe; hear John interviewed on Nakedly Examined Music #85.
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On Black Skin White Masks (1952).
How does growing up in a racist society mess people up? Fanon’s “clinical study” includes phenomenology, poetry, and a lot of existentialism, which means that the “let’s embrace negritude in the face of bigotry” solution isn’t ultimately available to him: We’re all radically free, with no race-specific essence, whether positive or negative. With guest Lawrence Ware.
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On Black Skin White Masks (1952).
How does growing up in a racist society mess people up? Fanon’s “clinical study” includes phenomenology, poetry, and a lot of existentialism, which means that the “let’s embrace negritude in the face of bigotry” solution isn’t ultimately available to him: We’re all radically free, with no race-specific essence, whether positive or negative. With guest Lawrence Ware.
End song: “Malaika” by John Etheridge and Vimala Rowe; hear John interviewed on Nakedly Examined Music #85.
