Subscribe to get parts 1 and 2 of this now, ad-free, plus tons of bonus content. Continuing from part one on "The Origin of the Knowledge of Right and Wrong" (1889), where starting on section 15, Brentano is getting into how we measure the comparative goodness of goods, actions, and purposes. We know that an action is appropriate if it fits and end we have, but how do we Continue Reading …
Ep. 363: Franz Brentano’s Moral Epistemology (Part One)
Subscribe to get parts 1 and 2 of this now, ad-free, plus tons of bonus content, including a brand new Nightcap recording. On "The Origin of the Knowledge of Right and Wrong" (1889), featuring Mark, Wes, and Seth. Sponsors: Get a $1/month e-commerce trial at shopify.com/pel. Learn about African history at historyofafricapodcast.podbean.com. Brentano was a descriptive Continue Reading …
Ep. 363: Franz Brentano’s Moral Epistemology (Part Two for Supporters)
Continuing from part one on "The Origin of the Knowledge of Right and Wrong" (1889), where starting on section 15, Brentano is getting into how we measure the comparative goodness of goods, actions, and purposes. We know that an action is appropriate if it fits and end we have, but how do we measure the values of ends? Like Aristotle, Brentano looks to what we actually will Continue Reading …
Ep. 363: Franz Brentano’s Moral Epistemology (Part One for Supporters)
On "The Origin of the Knowledge of Right and Wrong" (1889), featuring Mark, Wes, and Seth. Brentano was a descriptive psychologist best known for coming up with the idea that all mental states are "intentional"; they all point at something or other. You have a believe THAT [some proposition], or you perceive [some object or state of affairs], or feel an emotion about [some Continue Reading …
The Life of the Volunteer
David Hume said, "Be a philosopher; but amidst all your philosophy, be still a man." The thing is, studying philosophy may or may not have an effect on your life. Even if it does, people usually follow Hume's advice to compartmentalize. Meta-ethics is typical of philosophy here. Moral skeptics often clarify that they're motivated by all the right ethical principles, but Continue Reading …
Quasi-Moral Skepticism
Philosophy is littered with realisms and skepticisms. Meta-ethics is no different. Moral skepticisms abound and there are many moral realisms. It's a risk of excess to add one more to the pile, but hopefully the risk is worth it. This essay charts a middle course that could just as easily be called Quasi-realism, a more glass half-full name. That is, if Simon Blackburn hadn't Continue Reading …
The Inescapable Imperative
Moral reasons are strong. That's what you'd expect, at least. They're weighty but not dull, alive but not hedonistic. It's strange then that the term used time and again to describe the ultimate importance of moral reasoning is "objective," a word so bloodless and clinical. Still, there's something there that attempts to articulate the bottom-line concern. It's understandable, Continue Reading …
What’s the Deal with Why?
Philip Goff’s Why? lays out the case for cosmic purpose built into the universe from the very beginning, thereby showing our own lives to be imbued with meaning. It’s a bold work, touching on heady ideas like fine-tuning of the universe, the nature of probability, consciousness, and more. But the main idea remains - we can derive deep meaning and value in our lives, as we’re a Continue Reading …
Ep. 233: Plato’s “Protagoras” on Virtue (Part Two)
Continuing on the dialogue, where Socrates argues that Protagoras doesn't actually know what virtue is, because he thinks that the various virtues (especially courage) are distinct, a claim that Socrates refutes in several (logically suspect) ways. Is virtue actually knowledge? Also, should we use literary analysis to discuss philosophical points? (Socrates thinks Continue Reading …
Ep. 233: Plato’s “Protagoras” on Virtue (Part One)
On the Platonic dialogue written around 380 BCE about an encounter between Socrates and one of the leading Sophists of his day. What is virtue ("the political art" according to Protagoras), and can it be taught? What are the relations of the various virtues to each other? Do they really amount ultimately to one and the same thing, i.e., wisdom? For once in a Platonic Continue Reading …
Ep. 233: Plato’s “Protagoras” on Virtue (Citizen Edition)
On the Platonic dialogue written around 380 BCE about an encounter between Socrates and one of the leading Sophists of his day. What is virtue ("the political art" according to Protagoras), and can it be taught? What are the relations of the various virtues to each other? Do they really amount ultimately to one and the same thing, i.e., wisdom? For once in a Platonic Continue Reading …
Episode 145: Emmanuel Levinas: Why Be Ethical?
On "Ethics as First Philosophy" (1984). More existentialist ethics, with a Jewish twist this time! Seth rejoins Mark and Wes to discuss this difficult essay, with a bit of "Time and the Other" (1948) and "There Is: Existence Without Existents" (1946) thrown in, too. Levinas thinks that the whole train of Western thought with the advance of science and all has left us too Continue Reading …
Ep. 145: Emmanuel Levinas: Why Be Ethical? (Citizen Edition)
On "Ethics as First Philosophy" (1984). More existentialist ethics, with a Jewish twist this time! Seth rejoins Mark and Wes to discuss this difficult essay, with a bit of "Time and the Other" (1948) and "There Is: Existence Without Existents" (1946) thrown in, too. Levinas thinks that the whole train of Western thought with the advance of science and all has left us too Continue Reading …
Episode 140: Beauvoir on the Ambiguous Human Condition
On Simone De Beauvoir's The Ethics of Ambiguity (1947), parts I and II. For Wes Alwan's summary of this book, go here. We return to existentialism! Instead of describing our predicament as "absurd," de Beauvoir prefers "ambiguous": We are a biological organism in the world, yet we're also free consciousness transcending the given situation. Truly coming to terms with this Continue Reading …
Ep. 140: Beauvoir on the Ambiguous Human Condition (Citizen Edition)
On Simone De Beauvoir's The Ethics of Ambiguity (1947), parts I and II. For Wes Alwan's summary of this book, go here. We return to existentialism! Instead of describing our predicament as "absurd," de Beauvoir prefers "ambiguous": We are a biological organism in the world, yet we're also free consciousness transcending the given situation. Truly coming to terms with this Continue Reading …
Topic for #94: Schopenhauer on Reading, Writing, and Thinking
First, a sad story: on 4/27, we recorded a discussion of Robert Nozick's Anarchy, State, and Utopia with Slate's Stephen Metcalf. It went fairly well (Stephen was impressed, and gave us a nice traffic bump by promoting us on his Culture Gabfest podcast), but within the next couple of days, the hard drive on which my part and much of the guest's part were recorded on went Continue Reading …
Episode 93: Freedom and Responsibility (Strawson vs. Strawson)
On P.F. Strawson's "Freedom and Resentment" (1960), Galen Strawson's "The Impossibility of Moral Responsibility" (1994), and Gary Watson's "Responsibility and the Limits of Evil: Variations on a Strawsonian Theme" (1987). Do we ordinarily act with the right kind of freedom so that blame is justified? Galen Strawson says no: our choices stem from our character, which is not Continue Reading …
Episode 93: Freedom and Responsibility (Strawson vs. Strawson)
On P.F. Strawson's "Freedom and Resentment" (1960), Galen Strawson's "The Impossibility of Moral Responsibility" (1994), and Gary Watson's "Responsibility and the Limits of Evil: Variations on a Strawsonian Theme" (1987). Do we ordinarily act with the right kind of freedom so that blame is justified? Galen Strawson says no: our choices stem from our character, which is not Continue Reading …
Episode 88: G.E.M. Anscombe: Should We Use Moral Language?
On Elizabeth Anscombe's "Modern Moral Philosophy" (1958), Intention sections 22-27 (1957), and "War and Murder" (1961). Anscombe thinks that our moral language was developed in a theistic context, and without a law-giver, the idea of a moral law or obligation doesn't make sense. However, we can debate about what actions display "justice," whether some action is "harmful," Continue Reading …
Episode 88: G.E.M. Anscombe: Should We Use Moral Language?
On Elizabeth Anscombe's "Modern Moral Philosophy" (1958), Intention sections 22-27 (1957), and "War and Murder" (1961). Anscombe thinks that our moral language was developed in a theistic context, and without a law-giver, the idea of a moral law or obligation doesn't make sense. However, we can debate about what actions display "justice," whether some action is "harmful," Continue Reading …