The Partially Examined Life Philosophy Podcast

On the most peculiar Platonic dialogue, from ca. 350 BCE. Are properties real things in the world, or just in the mind?

Plato is known for claiming that these "Forms" are real, though otherworldly. Here, though, using Parmenides as a character talking to a young Socrates, Plato seems to provide objections here to his own theory. What's the deal?

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Wes discusses the film by Steven Spielberg with philosophy professor David Kyle Johnson. What is there to fear in artificial intelligence? How does this shed light on what it means to be fully human?

Note: Part two will NOT be appearing on this feed. Become a PEL Citizen to get the full discussion. Visit partiallyexaminedlife.com/support to learn how.

Continuing with guest Peter Adamson with "On Nature" (475 BCE).

We finally get to fragment 8, which describes why Being must be singular and eternal, given that the notion of Non-Being is nonsense. But how could we as individuals be asking these questions then? Does his "Way of Seeming" work to explain the appearances, as opposed to reality?

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End song: "Circle" by Gareth Mitchell, as discussed on Nakedly Examined Music #4.

On the fragments referred to as "On Nature" from ca. 475 BCE, featuring guest Peter Adamson from the History of Philosophy without Any Gaps podcast.

Parmenides gives "the Way of Truth," which is that there is only Being, and talking of Non-Being is nonsense. So everything you experience is wrong!

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Continuing with Simon on his book On Truth (2018).

We move to part two of the book, where we get down to the procedures used to obtain truth in art, ethics, and science. Yes, truth is objective, but it's not best described as correspondence, and in fact this elaboration of how truth is actually obtained is more enlightening than any abstract definition meant to cover all the different types of truth-seeking.

Listen to part one first, or get the unbroken, ad-free Citizen Edition, and also Wes's bonus conversation on Kurt Vonnegut's Slaughterhouse Five.

End song: "with you/for you" from the new cold/mess EP by Prateek Kuhad, interviewed on Nakedly Examined Music #79.

The Cambridge/etc. prof joins Mark, Wes, and Dylan to discuss his book On Truth (2018).

What is truth? Simon's view synthesizes deflationism and pragmatism to avoid relativism by fixing on the domain-specific procedures we actually engage in to establish the truth of a claim, whether in ethics, science, art, or whatever. A gift of clarity after two episodes threshing through the jungles of analytic philosophy!

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Continuing on "Truth" by J.L. Austin and "Truth" by P.F. Strawson both from 1950.

We proceed to the Strawson article, which critiques the notion of a "fact" as explaining why a sentence might be true. A "fact" is not a thing in the world! So what do we add when we change "The cat is on the mat" to "'The cat is on the mat' is true?"

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End song: "Troof" by Shawn Phillips, as interviewed for Nakedly Examined Music #77.

On two articles in the "ordinary language" tradition of philosophy called "Truth" from 1950 by J.L. Austin and P.F. Strawson.

Is truth a property of particular speech acts, or of the propositions expressed through speech acts? Does truth mean correspondence with the facts, or does the word "fact" make this definition totally uninformative? Does saying "is true" add any information content to a sentence over and above just stating that sentence?

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Continuing on Tarski's "The Semantic Conception of Truth and the Foundations of Semantics" (1944), Hartry Field's "Tarski's Theory of Truth" (1972), and Donald Davidson's "The Folly of Trying to Define Truth" (1977).

What was Tarski really doing? What are the implications of his project? Does it even make sense to define "truth," and what should a definition look like?

Listen to part one first, or get the ad-free Citizen Edition. Look out for the Citizen-only bonus discussion of Shakespeare's Tempest, posting soon! Please support PEL!

End song: "In Vino Vertias" by Sunspot; Mark interviewed Mike Huberty on Nakedly Examined Music #64.

On Tarski's "The Semantic Conception of Truth and the Foundations of Semantics" (1944), Hartry Field's "Tarski's Theory of Truth" (1972), and Donald Davidson's "The Folly of Trying to Define Truth" (1977).

What is truth? Tarski gives a technical, metaphysically neutral definition for truth within a particular, well-defined language. So how does that apply to real languages? He thought he was defining truth (a semantic concept) in terms of more primitive (physical?) concepts, but Field and Davidson think that actually, truth as a general concept is indefinable, even though it's still helpful for Tarski to have laid out the relations among various semantic concepts.

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Hear highlights from two supporter-only discussions: Allan Bloom on Nietzsche/Freud/etc. and Leo Strauss vs. Richard Rorty on liberal education and democracy.

Continuing with Pano Kanelos on articles on liberal education by Jacob Klein, Sidney Hook, and Martha Nussbaum.

What's the practical application of a liberal education? Is it really liberating or indoctrinating? We continue discussion of the Great Books model.

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End song: "Preservation Hill" by The Bevis Frond; Mark interviewed Nick Saloman on Nakedly Examined Music #75.

Pano Kanelos, the president of St. John's College, Annapolis joins us to discuss Jacob Klein's "The Idea of a Liberal Education" (1960) and "On Liberal Education" (1965), plus Sidney Hook's "A Critical Appraisal of the St. John's College Curriculum" (1946) and Martha Nussbaum's "Undemocratic Vistas" (1987).

What constitutes a liberal education? Should we all read the Western canon? Klein (and our guest) think that we need to wonder at the familiar, to explore the ancestry of our current concepts in order to avoid their sedimentation.

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Continuing on Allan Bloom's 1987 book critiquing the current fragmented structure of the university that promotes technical and professional education over the ability to think philosophically. Does Bloom's vision require aristocracy, or can a Great Books education be available for all?

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End song: "Greatness (The Aspiration Song)" by Colin Moulding's TC&I, explored on Nakedly Examined Music #74.

On Allan Bloom's 1987 best-selleing polemic. What is the role of the university in our democracy? Bloom thinks that today's students are conformist, relativistic, and nihilistic, and that great books and thinking for thinking's sake are the cure.

Continued on part 2, or get the unbroken, ad-free Citizen Edition plus an exclusive follow-up discussion. Please support PEL!

Finishing Davidson's "On the Very Idea of a Conceptual Scheme" (1974) and moving on to Carnap's "Empiricism, Semantics, and Ontology" (1950).

Carnap claims that we talk about mathematical objects or subatomic particles or whatever, we're not really (contra Quine) making metaphysical claims. Ontological questions like "Are there really numbers?" are just pretentious nonsense. With guest Dusty Dallman.

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End Song: "Shut Up" by Chandler Travis, as heard on Nakedly Examined Music #46.

On Davidson's "On the Very Idea of a Conceptual Scheme" (1974) and Carnap's "Empiricism, Semantics and Ontology" (1950).

What does it mean to say that we grasp the world through a conceptual scheme? Are schemes different between cultures or even individuals, such that we can't really understand each other? Davidson thinks that this doesn't make sense.

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Listen here to a few highlights from a recent discussion between Mark and Wes: We chase down some issues from ep. 189, relating authorial intent to philosophy of language more generally.

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On Darren Aronofsky's philosophical 2017 film about humanity's relationship to nature. We discuss the philosophical content of the film (Gnosticism, anyone?) and explore the relation between meaning and the sensuous aspects of an artwork. Can a work be both allegorical and yet have fully fleshed out characters and the other elements that make a film feel real? This was a very polarizing film; how do the circumstances of viewing affect reception? With guest Tim Nicholas.

End song: "The Day of Wrath, That Day," by Sarah McQuaid, as interviewed on Nakedly Examined Music #72.

Please support PEL! Citizens and $5 Patreon supporters will get access to a bonus discussion on identity politics this week.

Continuing on "The Death of the Author" by Roland Barthes (1967) and "What Is an Author?" by Michel Foucault (1969), and finally getting to "Against Theory" by Steven Knapp and Walter Benn Michaels (1982).

What could it mean to say that a text, once written, speaks itself? We get into Foucault's critique of the cult of the author and the reader-centric types of analysis he proposes in its place. Plus, Knapp and Michaels's poem written by natural forces on a rock. Crazy stuff!

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End song: "The Auteur" by David J (2018). Listen to Mark's interview with him soon at nakedlyexaminedmusic.com.

On four essays about how to interpret artworks: "The Intentional Fallacy" by W. K. Wimsatt and Monroe Beardsley (1946), "The Death of the Author" by Roland Barthes (1967), "What is an Author?" by Michel Foucault (1969), and "Against Theory" by Steven Knapp and Walter Benn Michaels (1982). When you're trying to figure out what, say, a poem means, isn't the best way to do that to just ask the author? Most of these guys say no, and that's supposed to reveal something about the nature of meaning.

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Concluding our discussion of Aristophanes's play with Lucy Lawless and Emily Perkins. We focus on trying to connect its lessons to the here and now: Is Lysistrata's victory properly described as the ascension of some kind of "feminine spirit" over warlike values, and how does that actually relate to women's struggles now to attain positions of power?

Listen to our performance and then part one of the discussion before listening to this (or get the ad-free, unbroken Citizen Edition).

We are rejoined by actresses Lucy Lawless and Emily Perkins to discuss Aristophanes's bawdy play. Listen to us perform it first.

Supplementary readings included Jeffery Henderson's introduction to his 1988 translation of the play; "Sexual Humor and Harmony in Lysistrata" by Jay M. Semel (1981); and "The 'Female Intruder' Reconsidered: Women in Aristophanes' Lysistrata and Ecclesiazusae" by Helene P. Foley (1982).

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The PEL Players return to perform a "cold read" of Aristophanes's play about using a sex strike to end war, first performed in 411 BCE. Jeffrey Henderson's translation makes this very accessible, and it's still really damn funny. Your hosts are joined by five real actors from TV, film, and Broadway. We will be following this up in ep. 188 with a full discussion of the play and the issues it raises.

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Three substantial chunks of a follow-up conversation to our free speech episode. Mark and Wes discuss Jordan Peterson on speech, organizations' promoting certain speech (as opposed to restricting), insults vs. arguments, offense vs. harm, "incoherence" arguments like Fish's, fundamental principles in ethics, and more.

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Continuing our free form discussion, trying to make sense of Stanley Fish's "There's No Such Thing as Free Speech, and It's a Good Thing, Too" (1994) and other potential rationales for prohibiting hate speech. How might the same sentence or idea be used in different speech acts, some of which might be legitimately censured but others not?

Listen to part one first, or get the Citizen Edition, along with the full-length follow-up discussion by Mark and Wes.

A free-form discussion drawing on Stanley Fish's "There's No Such Thing as Free Speech, and It's a Good Thing, Too" (1994), Joel Feinberg's "Limits to the Free Expression of Opinion" (1975), and other sources.

What are the legitimate limits on free speech? Feinberg delves into the harm and offense principles. Fish argues that every claim to free speech has ideological assumptions actually favoring some types of speech baked into it. A lively back and forth ensues!

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Continuing on How to Do Things with Words (lectures from 1955), covering lectures 5-9.

Austin tries and fails to come up with a way to grammatically distinguish performatives from other utterances, and so turns to his more complicated system of aspects of a single act: locutionary, illocutionary, perlocutionary. In doing so, he perlocutionarily blows our minds.

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End song: "The Promise" by When In Rome; hear singer Clive Farrington on Nakedly Examined Music #40.

On How to Do Things with Words (lectures from 1955). What's the relationship between language and the world? Austin says it's not all about descriptive true-or-false statements, but also includes "performatives" like "I promise…" and "I do" (spoken in a wedding) that are actions unto themselves. They can't be true or false, but they can be "unhappy" if social conventions aren't fulfilled (e.g., you try to marry a pig). Austin thinks performatives will change your whole view of language and of linguistically expressed philosophical problems!

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Continuing with Emily Wilson on her translation of the Greek epic poem. We discuss the "oikos" or estate, built on violence, and its connection to "xenia," or hospitality, which serves to forge military alliances. Also: status distinctions and the role of the gods in the text.

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End song: "Tiny Broken Boats" by Arrica Rose, as interviewed on Nakedly Examined Music #66.

On the classic Greek epic poem, written ca. 750 BC and translated by our guest Emily Wilson in 2018.

Does this story of "heroes" have anything to teach us about ethics? Wilson wrote an 80-page introduction to her new translation laying out the issues, including "hospitality" as a political tool, the value for status and identity of one's home (including your family and slaves), and the tension between strangeness and familiarity. Can time and change really be undone?

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Continuing on Pascal's Pensées. More on our human desire and how God is supposed to address that, plus Pascal's views on political philosophy, the relation between faith, reason, and custom... and finally the wager! Why not just be a skeptic? Is Pascal right that people suck?

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End song: "44 Days" by Dutch Henry, written and sung by Todd Long, as interviewed on Nakedly Examined Music #34.

On Blaise Pascal's Pensées (1670). Is it rational to have religious faith? You're likely familiar with "Pascal's Wager," but our wretchedness is such that we can't simply choose to believe and won't be argued into it. Pascal thinks Christianity is the only religion to accurately describe the human condition.

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Continuing on John Stuart Mill's On Liberty. For Wes Alwan's summary of this book, go here). We discuss "partial truths," whether "truth will out," whether we can discard some "experiments in living" as established failures, how Mill compares to Nietzsche, education, "barbarians," and more.

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End song: "Flavor" by Tori Amos with strings by John Philip Shenale, interviewed on Nakedly Examined Music #12.

Discussing John Stewart Mill's On Liberty (1859). For Wes Alwan's summary of this book, go here).

If we disapprove of certain behaviors, when is it okay to prohibit them legally? What about just shaming people? Mill's "harm principle" says that we should permit anything (legally and socially) unless it harms other people. But what constitutes "harm"? And how can we discourage someone from, e.g., just being drunk all the time?

Mark, Wes, and Dylan bring this debate to current issues and explore some of the weirder aspects of Mill's view.

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The PEL guys get personal and political and tell you in brief about things like Planet of the Apes, The Killing of a Sacred Deer, and Vine Deloria Jr. in the second half of our year-in-review discussion.

Here you get a taste. You can only hear the meat with the full, ad-free episode, posted for PEL Citizens (see partiallyexaminedlife.com/support!) or at patreon.com/partiallyexaminedlife.

To what extent has our podcast changed in reaction to current politics? Mark, Seth, Wes, and Dylan reflect back on our year, discuss how we select texts, and give some thumbnail sketches of potential topics. Also, does authorial intent matter, and how to talk philosophically about works that aren't philosophical texts.

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Continuing on Eichmann in Jerusalem, on how ordinary people can do--or acquiesce to--horrific things. How do people rationalize this? What can we apply from this to ourselves? Also, how was genocide a new type of crime, and what's the best rationale for punishing it? We talk justice, revenge, and ways that we too might be morally mass-confused.

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End song: "Hiding from the Face of God" from Judybats 2000; listen to me interview singer/songwriter Jeff Heiskell on Nakedly Examined Music eps. 5 and 63.

On Eichmann in Jerusalem: A Report on the Banality of Evil (1963).

Are we still morally culpable if our entire society is corrupt? Arendt definitely thinks so, but has a number of criticisms of the handling of the 1961 trial of Nazi war criminal Adolf Eichmann. The Israelis were committed to the view that Eichmann was a monster, when the reality, says Arendt, is more frightening.

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Concluding on William James's Psychology, the Briefer Course (1892). We briefly cover emotions and spend the bulk of our time on will.

James's introspective method allows us to distinguish reflex or coerced actions from voluntary, free-seeming ones, and gives us the vocabulary to attribute moral virtue to those who have enough willpower to keep those inconvenient truths in mind (if you eat this, you'll get fat!) that allow us to successfully resist temptation.

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End song: "Join the Zoo/Live Again" by Craig Wedren; listen to him on Nakedly Examined Music #15.

On Psychology, the Briefer Course (1892), chapters on "The Self," "Will," and "Emotions."

Continuing from ep. 179, we talk about the "Me" (the part of me that I know) vs. the "I" (the part of me that knows), including personal identity. James thinks that emotions are just our experience of our own physiology. Finally, we tackle will, veering into ethics, free will, and more.

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Continuing on Psychology, the Briefer Course (1892), completing "The Stream of Thought" and covering the chapter on "Habit."

James thinks that psychologists focus too much on those parts of consciousness that get picked out by substantive words. He describes habit as part of a general natural pattern that things that happen once tend to create pathways for themselves in surrounding material to allow the same thing to happen again more easily. Be careful what you do, because your organism is recording all of your bad behavior and corrupting your character!

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End song: "Drowning Mind (feedback overload)" by AMP, as interviewed on Nakedly Examined Music #57.

On The Principles of Psychology (1890) chapters 1 & 7, and Psychology, the Briefer Course (1892), the chapters on "The Stream of Thought," "Habit," and some of "The Self."

Can we talk about the mind in a way that is both scientific and also does justice to our everyday experiences? James thought his method, which involved both introspection and physiology, yielded more accurate descriptions of the mind than associationism ("the mind is made up of ideas") or spiritualism ("the mind is a faculty of the soul"). Consciousness is a stream, not a concatenation of ideas!

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Continuing on Nietzsche's 1888 book. (For Wes Alwan's summary of this book, go here). Is there any ground from which we could judge life as a whole to be good or bad? Is N. more about saying "yes" to life or saying "no" to all the numerous things that piss him off? We also talk Becoming, whether producing great art is more important than being nice to everyone, and whether Nietzsche is ultimately someone we'd want to hang around.

End song: "Oblivion" by Tyler Hislop, as interviewed on Nakedly Examined Music #24.

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On Friedrich Nieztsche's 1888 book summarizing his thought and critiquing the founding myths of his society. (For Wes Alwan's summary of this book, go here). He defends "spiritualized" instinct and frenzied creativity, but also Napoleon and war. We try to figure out what kind of social critic he'd be today. Would we actually like him?

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Continuing with the Econtalk host on the moral aspects of economics, focused by Adam Smith's The Wealth of Nations and Theory of Moral Sentiments.

Should we sacrifice ourselves to the machine of the economy? How does Smith's idea of virtue and talk of the "impartial spectator" line up with economic growth?

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End song: "Needle Exchange" by Fritz Beer, as interviewed on Nakedly Examined Music #2.

The host of Econtalk provides his take on our ep. 174 on The Wealth of Nations, and explores with us the idea of emergent economic order. Is the economy more like a machine or a garden or what?

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Continuing with Dave Pizarro on articles by Stanley Milgram, Philip Zimbardo, and John Doris about situationism, which entails that people's level of morality will vary by situation, as opposed to virtue ethics, which posits that how people will act in a novel situation will be determined by the quality of their character.

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End song: "Doing the Wrong Thing" by Kaki King, as heard on Nakedly Examined Music #54.

On Stanley Milgram's "Behavioral Study of Obedience" (1963), Philip Zimbardo's "Interpersonal Dynamics in a Simulated Prison" (1973), and John Doris's "Persons, Situations, and Virtue Ethics" (1998).

Do difficult situations make good people act badly? Are there really "good" and "bad" people, or are we all about the same, but put in different situations? With guest David Pizarro from the Very Bad Wizards podcast.

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Do you want the WHOLE discussion on the new Blade Runner 2049, the original 1982 film, and the idea packed Do Androids Dream of Electric Sheep? (1967) by Philip K. Dick?

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