The Partially Examined Life Philosophy Podcast
A Philosophy Podcast and Philosophy Blog
Continuing on two of Hannah Arendt’s 1953 essays on totalitarianism. We further discuss its logic and in the full episode get into its relevance for contemporary political movements.
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Continuing on “On the Nature of Totalitarianism” and On the Origins of Totalitarianism, ch. 13 (both from around 1953).
We further discuss the logic of totalitarianism and and its relevance for contemporary political movements. Has Arendt captured an authentic, novel danger, or is what she diagnoses more a modern manifestation of an old problem, or was it merely a horrific oddity of her historical period?
On “On the Nature of Totalitarianism” and On the Origins of Totalitarianism ch. 13 (both from 1953).
Is totalitarianism just an especially virulent form of tyranny, or something unique to the modern age? Arendt says that unlike other forms of government, totalitarianism is not animated by an active psychological principle that motivates its participants. Instead terror makes citizens incapable of agency altogether.
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On “On the Nature of Totalitarianism” and On the Origins of Totalitarianism ch. 13 (both from 1953).
Is totalitarianism just an especially virulent form of tyranny, or something unique to the modern age? Arendt says that unlike other forms of government, totalitarianism is not animated by an active psychological principle that motivates its participants. Instead terror is designed to make citizens incapable of agency altogether.
A 2011 episode on John Locke’s Second Treatise on Government (1690), with a fresh introduction connecting it to the present.
What makes political power legitimate? Like Hobbes, Locke thought 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 on Locke’s view, 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? Featuring guest Sabrina Weiss.
Hear the full, new reconsideration of this episode by Mark, Wes, and Dylan on the latest Nightcap available via partiallyexaminedlife.com/support.
End song: “Lock Them Away,” by Mark Lint (2003).
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We try something new for a Nightcap: a new intro to an old episode, in this case ep. 37 on Locke’s political philosophy. Our hope was to connect this to the current series on epistemology, but we ended up more applying it to modern disputes in political theory, which was also fun. Check it out and then re-listen to the old episode!
On Peter Kropotkin’s The Conquest of Bread (1892).
If we want an egalitarian society, do we need the state to accomplish this? Kropotkin says no, that in fact the state inevitably serves the interests of the few, and that if we got rid of it, our natural tendencies to cooperate would allow us through voluntary organizations to keep everyone not only fed and clothed, but able to vigorously pursue callings like science and art.
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Continuing on Peter Kropotkin’s The Conquest of Bread (1892).
If Kropotkin is right that mutual aid is a natural tendency and so communism is very much feasible, why hasn’t it happened already? We consider K’s version of the “you didn’t build that” argument, plus guaranteed minimum income, identity and criminal justice in a stateless world, religion, and more.
On Peter Kropotkin’s The Conquest of Bread (1892). If we want an egalitarian society, do we need the state to accomplish this? Kropotkin says no, that in fact the state inevitably serves the interests of the few, and that if we got rid of it, our natural tendencies to cooperate would allow us through voluntary organizations to keep everyone not only fed and clothed, but able to vigorously pursue callings like science and art.
Is this naïve? Can we concretely even “imagine no possessions” and “there’s no countries”? Kropotkin has actuarial tables to show you that sure, we can feed everyone, and he presents examples of group action that he think show that we’re perfectly capable of mass organization without the state.
Mark, Wes, Dylan, and Seth continue the discussion on The Tyranny of Merit to talk further about how social values can and do change, and whether these changes can be engineered in the way that Sandel seems to want. Must such “engineering” involve tyrannical methods? Does it require that everyone become philosophers?
On The Tyranny of Merit: What’s Become of the Common Good? (2020).
Do people get the wealth and status they deserve? And if they did, would that be good? Michael critiques the meritocracy: It’s not actually fair, leaves most people feeling humiliated, and makes those on the top arrogant and disconnected. The commitment to meritocracy is shared by both political parties and helps explain our current dysfunction.
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On The Tyranny of Merit: What’s Become of the Common Good? (2020).
Do people get the wealth and status they deserve? And if they did, would that be good? Michael critiques the meritocracy: It’s not actually fair, leaves most people feeling humiliated, and makes those on the top arrogant and disconnected. The commitment to meritocracy is shared by both political parties and helps explain our current dysfunction.
Continuing from part one on Jürgen Habermas’ “Actions, Speech Acts, Linguistically Mediated Interactions, and the Lifeworld” (1998), with guest John Foster.
We get into the details on the validity claims built into speech, how this provides the foundation for society, and Habermas’ the multi-layered “life-world.”
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On Jürgen Habermas’ “Actions, Speech Acts, Linguistically Mediated Interactions, and the Lifeworld” (1998), with guest John Foster.
What’s the relation between individuals and society? Habermas says that language has ethics built right into it: I’m trying to get you to agree with me, to engage in a cooperative enterprise of mutual understanding.
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On Jürgen Habermas’ “Actions, Speech Acts, Linguistically Mediated Interactions, and the Lifeworld” (1998), with guest John Foster.
What’s the relation between individuals and society? Habermas says that language has ethics built right into it: I’m trying to get you to agree with me, to engage in a cooperative enterprise of mutual understanding.
On “Theoretical Picture of a Free Society” (1934). What’s the ideal living situation for us all, given the peculiarities of human nature? Weil describes fulfillment as coming from being able to picture goals and plans and knowingly put them into effect, so social groups need to maximize that power by being small and cooperative.
End song: “Libreville” by Bill Bruford, as interviewed for Nakedly Examined Music #25.
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On “Theoretical Picture of a Free Society” (1934).
What’s the ideal living situation for us all, given the peculiarities of human nature? Weil describes fulfillment as coming from being able to picture goals and plans and knowingly put them into effect, so social groups need to maximize that power by being small and cooperative.
End song: “Libreville” by Bill Bruford, as interviewed for Nakedly Examined Music #25.
Concluding on “The Needs of the Soul” from The Need for Roots (1943). This time we cover punishment, security, risk, private property, collective property, freedom of opinion, and truth.
Start with part one or get the full, ad-free Citizen Edition. Supporting PEL will also get you access to our PEL Nightcaps
End song: “Even Though the Darkest Clouds” by liar, flower. Mark interviewed KatieJane Garside on Nakedly Examined Music #127.
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Continuing on “The Needs of the Soul” from The Need for Roots (1943). We got started in part one with our need for order, and in this part we add liberty, obedience, responsibility, equality, hierarchy, and honor.
We’ll conclude with part 3, covering freedom of speech, punishment and more, but you needn’t wait: Get the full, ad-free Citizen Edition now. and you’ll also get our Nightcap recordings.
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On “The Needs of the Soul” from The Need for Roots (1943) and “Meditation on Obedience and Liberty” (1937).
What are our needs that should then drive what kind of society would be best for us? Weil says we need liberty yet obedience, equality yet hierarchy, security yet risk… and none of these words mean quite what you’d think. And to start off, why do the many obey the few?
Don’t wait for Part Two; get the full, ad-free Citizen Edition now. Please support PEL! Support for this discussion came from listener Charles, who dedicates it to Temple Grandin.
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