On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history.

War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict.

We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for?

Links

A.C. Grayling, War: An Enquiry (book)

Richard Overy, Why War? (book)

Jeff Mcmahan, Killing in War (book)

Michael Walzer, Just and Unjust Wars (book)

Carl von Clausewitz, On War (book)

War, Stanford Encyclopedia of Philosophy

They say money can't buy happiness, but it can buy power, freedom, and security. The one per cent – who control nearly half of the world's wealth – understand this better than anyone. In capitalist democracies, corporations spend billions on political donations and lobbying to influence economic policies in line with their own interests. The trillions spent by governments in propping up the banks following the 2008 financial crash – and the bailing out of the largest corporations through the Covid Corporate Financing Facility – speak volumes: the state and the economy are not separate entities. The goal of the state is clear: "Steady the ship and maintain course."

Corporations don't just pose a threat to our economic freedoms, but the future of the natural world. Just a handful of firms are responsible for over seventy per cent of carbon emissions, and despite public pressure, corporate action on the climate crisis has been largely ineffective. We shouldn't be surprised; after all, industry holds the power, and turkeys don't vote for Christmas.

Links

Grace Blakeley (website)

Grace Blakeley (twitter)

Grace Blakeley, Vulture Capitalism: Corporate Crimes, Backdoor Bailouts and the Death of Freedom

'The kitchen needs cleaning, but only one of us seems to notice. I mean, he looked straight at the dishes in the sink…and just stacked his dish on top of them. How high does this precarious tower of crockery have to be until he decides to wash the dishes or, more likely, they collapse into an unrepairable heap? I suppose I'll have to wash them. They won't get washed otherwise, and I'd rather get them off my mind.'

The unequal distribution of household labour is a familiar concern amongst feminists. Despite the progress in women's rights and freedoms, women across the world continue to bear the responsibility of domestic chores and childcare. This raises an important question: why do women in monogamous, opposite-sex relationships continue to shoulder a disproportionate amount of housework work despite their political gains?

In this episode, we'll be exploring this question with two outstanding philosophers of morality and mind: Paulina Sliwa (Professor of Philosophy at the University of Vienna) and Thomas McClelland (Lecturer in Philosophy at the University of Cambridge). 

According to Paulina and Tom, our disparities and perception of domestic labour are determined by our feelings, beliefs, and social norms. In other words, the way we perceive the world is radically different. The dishes don't call out to some – in need of cleaning – in a moment of perception, as they do to others. So what can we do to change this disparity…that is, if it's in need of changing at all.

Contents

Part I. Affordance Perception

Part II. Further Analysis and Discussion

Links

Thomas McClelland and Paulina Sliwa, Gendered Affordance Perception and Unequal Domestic Labour (paper)

Coverage of Gendered Addordance Perception in the media (website)

Thomas McClelland (website)

Paulina Sliwa (website)

Introduction

I am Ixion, strapped to the burning wheel of fire in the underworld that is my life. A bleak assessment to be sure, but I put it to you that it is the truth. For what is life if not an ever-swinging pendulum of pain and boredom, kept in motion by the insatiable will? I constantly strive for the things that I want, but what I want is never enough; long-term satisfaction is tedium elegantly veiled. This alone is a cruel trick to the individual, but in a world of many, it is the ultimate tragedy.

The wills of the multitude cannot avoid the inevitable conflict, as one will's ends treats another as its means. The tiger feasts on the wild dog, who feasts on the baby turtle, all to propagate life so that future generations can play out this tragic scene ad infinitum. In human life - save rare moments of true compassion - we are little better. Yet, there is a hint of salvation. 

What if we all realised that, at our core, we are the same will? What if we could make the wheel of Ixion stand still, if only for a moment? Would it be possible to see beauty? Would it be possible to see to fellow sufferers rather than fellow egos? I suspect it might, but I am afraid that I, and many others, are easily fooled. 'The Will' will do as it pleases, and not what pleases us.

Contents

Part I. The Life of Arthur Schopenhauer

Part II. The World as Representation

Part III. The World as Will

Part IV. Suffering, Aesthetics, and Ethics

Part V. Further Analysis and Discussion

Links

Bernardo Kastrup, Decoding Schopenhauer's Metaphysics (book)

Christopher Janaway, Schopenhauer: A Very Short Introduction (book)

Bryan Magee, The Philosophy of Schopenhauer (book)

Arthur Schopenhauer, Essay and Aphorisms (book)

Arthur Schopenhauer, The World as Will and Representation — Vol. 1 (book)

Arthur Schopenhauer, The Two Fundamental Problems of Ethics (book)

Arthur Schopenhauer, On the Fourfold Root of the Principle of Sufficient Reason and Other Writings (book)

Stanford Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Intern Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Introduction

I am Ixion, strapped to the burning wheel of fire in the underworld that is my life. A bleak assessment to be sure, but I put it to you that it is the truth. For what is life if not an ever-swinging pendulum of pain and boredom, kept in motion by the insatiable will? I constantly strive for the things that I want, but what I want is never enough; long-term satisfaction is tedium elegantly veiled. This alone is a cruel trick to the individual, but in a world of many, it is the ultimate tragedy.

The wills of the multitude cannot avoid the inevitable conflict, as one will's ends treats another as its means. The tiger feasts on the wild dog, who feasts on the baby turtle, all to propagate life so that future generations can play out this tragic scene ad infinitum. In human life - save rare moments of true compassion - we are little better. Yet, there is a hint of salvation. 

What if we all realised that, at our core, we are the same will? What if we could make the wheel of Ixion stand still, if only for a moment? Would it be possible to see beauty? Would it be possible to see to fellow sufferers rather than fellow egos? I suspect it might, but I am afraid that I, and many others, are easily fooled. 'The Will' will do as it pleases, and not what pleases us.

Contents

Part I. The Life of Arthur Schopenhauer

Part II. The World as Representation

Part III. The World as Will

Part IV. Suffering, Aesthetics, and Ethics

Part V. Further Analysis and Discussion

Links

Bernardo Kastrup, Decoding Schopenhauer's Metaphysics (book)

Christopher Janaway, Schopenhauer: A Very Short Introduction (book)

Bryan Magee, The Philosophy of Schopenhauer (book)

Arthur Schopenhauer, Essay and Aphorisms (book)

Arthur Schopenhauer, The World as Will and Representation — Vol. 1 (book)

Arthur Schopenhauer, The Two Fundamental Problems of Ethics (book)

Arthur Schopenhauer, On the Fourfold Root of the Principle of Sufficient Reason and Other Writings (book)

Stanford Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Intern Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Introduction

I am Ixion, strapped to the burning wheel of fire in the underworld that is my life. A bleak assessment to be sure, but I put it to you that it is the truth. For what is life if not an ever-swinging pendulum of pain and boredom, kept in motion by the insatiable will? I constantly strive for the things that I want, but what I want is never enough; long-term satisfaction is tedium elegantly veiled. This alone is a cruel trick to the individual, but in a world of many, it is the ultimate tragedy.

The wills of the multitude cannot avoid the inevitable conflict, as one will's ends treats another as its means. The tiger feasts on the wild dog, who feasts on the baby turtle, all to propagate life so that future generations can play out this tragic scene ad infinitum. In human life - save rare moments of true compassion - we are little better. Yet, there is a hint of salvation. 

What if we all realised that, at our core, we are the same will? What if we could make the wheel of Ixion stand still, if only for a moment? Would it be possible to see beauty? Would it be possible to see to fellow sufferers rather than fellow egos? I suspect it might, but I am afraid that I, and many others, are easily fooled. 'The Will' will do as it pleases, and not what pleases us.

Contents

Part I. The Life of Arthur Schopenhauer

Part II. The World as Representation

Part III. The World as Will

Part IV. Suffering, Aesthetics, and Ethics

Part V. Further Analysis and Discussion

Links

Bernardo Kastrup, Decoding Schopenhauer's Metaphysics (book)

Christopher Janaway, Schopenhauer: A Very Short Introduction (book)

Bryan Magee, The Philosophy of Schopenhauer (book)

Arthur Schopenhauer, Essay and Aphorisms (book)

Arthur Schopenhauer, The World as Will and Representation — Vol. 1 (book)

Arthur Schopenhauer, The Two Fundamental Problems of Ethics (book)

Arthur Schopenhauer, On the Fourfold Root of the Principle of Sufficient Reason and Other Writings (book)

Stanford Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Intern Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Introduction

I am Ixion, strapped to the burning wheel of fire in the underworld that is my life. A bleak assessment to be sure, but I put it to you that it is the truth. For what is life if not an ever-swinging pendulum of pain and boredom, kept in motion by the insatiable will? I constantly strive for the things that I want, but what I want is never enough; long-term satisfaction is tedium elegantly veiled. This alone is a cruel trick to the individual, but in a world of many, it is the ultimate tragedy.

The wills of the multitude cannot avoid the inevitable conflict, as one will's ends treats another as its means. The tiger feasts on the wild dog, who feasts on the baby turtle, all to propagate life so that future generations can play out this tragic scene ad infinitum. In human life - save rare moments of true compassion - we are little better. Yet, there is a hint of salvation. 

What if we all realised that, at our core, we are the same will? What if we could make the wheel of Ixion stand still, if only for a moment? Would it be possible to see beauty? Would it be possible to see to fellow sufferers rather than fellow egos? I suspect it might, but I am afraid that I, and many others, are easily fooled. 'The Will' will do as it pleases, and not what pleases us.

Contents

Part I. The Life of Arthur Schopenhauer

Part II. The World as Representation

Part III. The World as Will

Part IV. Suffering, Aesthetics, and Ethics

Part V. Further Analysis and Discussion

Links

Bernardo Kastrup, Decoding Schopenhauer's Metaphysics (book)

Christopher Janaway, Schopenhauer: A Very Short Introduction (book)

Bryan Magee, The Philosophy of Schopenhauer (book)

Arthur Schopenhauer, Essay and Aphorisms (book)

Arthur Schopenhauer, The World as Will and Representation — Vol. 1 (book)

Arthur Schopenhauer, The Two Fundamental Problems of Ethics (book)

Arthur Schopenhauer, On the Fourfold Root of the Principle of Sufficient Reason and Other Writings (book)

Stanford Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Intern Encyclopedia of Philosophy, Arthur Schopenhauer (online)

Introduction

I write this in secret, hoping that these notes be passed on outside Russia. The author of the diary and the diary itself may, of course, be imaginary. Nevertheless, it is clear that such persons as the Underground Man do exist in our society.

We have tried to expose him to the public but so far there has been no luck. If only people knew of the power of the Underground. He is one of the representatives of a generation still living, a generation waiting patiently for the right moment. His notes were discovered long after his passing, written on tatty paper in cheap ink, covered in cigarette burns and dust….

Don't listen to the ants who would rather slave over the anthill than accept the truth. These notes are yours now, spread them to every corner of the globe. Long live the Underground!

Contents

Part I. The Life of Fyodor Dostoevsky

Part II. Underground

Part III. Apropos of the Wet Snow

Part IV. Body and Blood

Part V. Further Analysis and Discussion

Links

Notes from Underground, Dostoevsky (pdf).

Teaching Nineteenth-Century Russian Literature (book).

Dostoevsky: A Writer in His Time (Joseph Frank).

The Case against Rational Egoism in Dostoevsky's Notes from Underground, James P. Scanlan (paper).

Symbolism of Rats and Mice in Dostoevsky's Notes from Underground, Michael Haltresht (paper).

Notes from Underground, Dostoevsky - Richard Pevear and Larissa Volokhonsky (book).

Introduction

I write this in secret, hoping that these notes be passed on outside Russia. The author of the diary and the diary itself may, of course, be imaginary. Nevertheless, it is clear that such persons as the Underground Man do exist in our society.

We have tried to expose him to the public but so far there has been no luck. If only people knew of the power of the Underground. He is one of the representatives of a generation still living, a generation waiting patiently for the right moment. His notes were discovered long after his passing, written on tatty paper in cheap ink, covered in cigarette burns and dust….

Don't listen to the ants who would rather slave over the anthill than accept the truth. These notes are yours now, spread them to every corner of the globe. Long live the Underground!

Contents

Part I. The Life of Fyodor Dostoevsky

Part II. Underground

Part III. Apropos of the Wet Snow

Part IV. Body and Blood

Part V. Further Analysis and Discussion

Links

Notes from Underground, Dostoevsky (pdf).

Teaching Nineteenth-Century Russian Literature (book).

Dostoevsky: A Writer in His Time (Joseph Frank).

The Case against Rational Egoism in Dostoevsky's Notes from Underground, James P. Scanlan (paper).

Symbolism of Rats and Mice in Dostoevsky's Notes from Underground, Michael Haltresht (paper).

Notes from Underground, Dostoevsky - Richard Pevear and Larissa Volokhonsky (book).

Introduction

I write this in secret, hoping that these notes be passed on outside Russia. The author of the diary and the diary itself may, of course, be imaginary. Nevertheless, it is clear that such persons as the Underground Man do exist in our society.

We have tried to expose him to the public but so far there has been no luck. If only people knew of the power of the Underground. He is one of the representatives of a generation still living, a generation waiting patiently for the right moment. His notes were discovered long after his passing, written on tatty paper in cheap ink, covered in cigarette burns and dust….

Don't listen to the ants who would rather slave over the anthill than accept the truth. These notes are yours now, spread them to every corner of the globe. Long live the Underground!

Contents

Part I. The Life of Fyodor Dostoevsky

Part II. Underground

Part III. Apropos of the Wet Snow

Part IV. Body and Blood

Part V. Further Analysis and Discussion

Links

Notes from Underground, Dostoevsky (pdf).

Teaching Nineteenth-Century Russian Literature (book).

Dostoevsky: A Writer in His Time (Joseph Frank).

The Case against Rational Egoism in Dostoevsky's Notes from Underground, James P. Scanlan (paper).

Symbolism of Rats and Mice in Dostoevsky's Notes from Underground, Michael Haltresht (paper).

Notes from Underground, Dostoevsky - Richard Pevear and Larissa Volokhonsky (book).

Introduction

I write this in secret, hoping that these notes be passed on outside Russia. The author of the diary and the diary itself may, of course, be imaginary. Nevertheless, it is clear that such persons as the Underground Man do exist in our society.

We have tried to expose him to the public but so far there has been no luck. If only people knew of the power of the Underground. He is one of the representatives of a generation still living, a generation waiting patiently for the right moment. His notes were discovered long after his passing, written on tatty paper in cheap ink, covered in cigarette burns and dust….

Don't listen to the ants who would rather slave over the anthill than accept the truth. These notes are yours now, spread them to every corner of the globe. Long live the Underground!

Contents

Part I. The Life of Fyodor Dostoevsky

Part II. Underground

Part III. Apropos of the Wet Snow

Part IV. Body and Blood

Part V. Further Analysis and Discussion

Links

Notes from Underground, Dostoevsky (pdf).

Teaching Nineteenth-Century Russian Literature (book).

Dostoevsky: A Writer in His Time (Joseph Frank).

The Case against Rational Egoism in Dostoevsky's Notes from Underground, James P. Scanlan (paper).

Symbolism of Rats and Mice in Dostoevsky's Notes from Underground, Michael Haltresht (paper).

Notes from Underground, Dostoevsky - Richard Pevear and Larissa Volokhonsky (book).

Introduction

I write this in secret, hoping that these notes be passed on outside Russia. The author of the diary and the diary itself may, of course, be imaginary. Nevertheless, it is clear that such persons as the Underground Man do exist in our society.

We have tried to expose him to the public but so far there has been no luck. If only people knew of the power of the Underground. He is one of the representatives of a generation still living, a generation waiting patiently for the right moment. His notes were discovered long after his passing, written on tatty paper in cheap ink, covered in cigarette burns and dust….

Don't listen to the ants who would rather slave over the anthill than accept the truth. These notes are yours now, spread them to every corner of the globe. Long live the Underground!

Contents

Part I. The Life of Fyodor Dostoevsky

Part II. Underground

Part III. Apropos of the Wet Snow

Part IV. Body and Blood

Part V. Further Analysis and Discussion

Links

Notes from Underground, Dostoevsky (pdf).

Teaching Nineteenth-Century Russian Literature (book).

Dostoevsky: A Writer in His Time (Joseph Frank).

The Case against Rational Egoism in Dostoevsky's Notes from Underground, James P. Scanlan (paper).

Symbolism of Rats and Mice in Dostoevsky's Notes from Underground, Michael Haltresht (paper).

Notes from Underground, Dostoevsky - Richard Pevear and Larissa Volokhonsky (book).

Introduction

Jack was walking down a street. It was a day like any other. As ever, his mind was a flurry of thoughts, worries, and anxieties, stimulated by coffee and the bright light of his phone. In a bid to relieve his stress, he put his phone in his pocket, and tried to notice the details he would usually ignore. 

As he walked past the pharmacy, he saw a sick man coughing and spluttering; he was throwing medication back to stop his disease from decaying his body. Jack kept walking and came across an old woman waiting at a bus stop. She was fragile, crooked, and anxious; clearly age had taken much from her. Crossing the road away from the bus stop, he waited for the traffic to pass. Driving slowly past him was a hearse: a coffin on full display, surrounded by flowers, proceeded by a stream of weeping mourners. 

Jack fell to his knees, overwhelmed with despair, "we all get sick, we all age, and we all die. We cannot escape this fate!" His head against the pavement, he didn't move for almost an hour. When he got up, he was approached by a homeless man, to whom he said, "sorry, I don't have any change." The man replied, "It is you who needs a little change, young monk. I know why you fall to your knees in despair: the inescapable suffering of life weighs on us all. Let me tell you of someone who was once like you, who tried to remove suffering from our minds… let me tell you the story of Siddhartha Gotama, The Buddha."

Contents

Part I. The Life of Siddhārtha Gautama

Part II. The Four Noble Truths

Part III. The Cycle of Life

Part IV. The Eightfold Path

Part V. Further Analysis and Discussion

Links

Buddhism: A Very Short Introduction. Book.

Buddhist Ethics: A Very Short Introduction. Book.

Why Buddhism Is True, Robert Wright. Book.

The Foundations of Buddhism, Rupert Gethin. Book.

Buddhism, The Great Courses. Lecture series.

What the Buddha Taught, Walpola Rahula. Pdf.

The Problem of Mindfulness, Sahanika Ratnayake. Online essay.

Buddha, Internet Encyclopedia of Philosophy. Webpage.

Buddha, Stanford Encyclopedia of Philosophy. Webpage.

'The kitchen needs cleaning, but only one of us seems to notice. I mean, he looked straight at the dishes in the sink…and just stacked his dish on top of them. How high does this precarious tower of crockery have to be until he decides to wash the dishes or, more likely, they collapse into an unrepairable heap? I suppose I'll have to wash them. They won't get washed otherwise, and I'd rather get them off my mind.'

The unequal distribution of household labour is a familiar concern amongst feminists. Despite the progress in women's rights and freedoms, women across the world continue to bear the responsibility of domestic chores and childcare. This raises an important question: why do women in monogamous, opposite-sex relationships continue to shoulder a disproportionate amount of housework work despite their political gains?

In this episode, we'll be exploring this question with two outstanding philosophers of morality and mind: Paulina Sliwa (Professor of Philosophy at the University of Vienna) and Thomas McClelland (Lecturer in Philosophy at the University of Cambridge). 

According to Paulina and Tom, our disparities and perception of domestic labour are determined by our feelings, beliefs, and social norms. In other words, the way we perceive the world is radically different. The dishes don't call out to some – in need of cleaning – in a moment of perception, as they do to others. So what can we do to change this disparity…that is, if it's in need of changing at all.

Contents

Part I. Affordance Perception

Part II. Further Analysis and Discussion

Links

Thomas McClelland and Paulina Sliwa, Gendered Affordance Perception and Unequal Domestic Labour (paper)

Coverage of Gendered Addordance Perception in the media (website)

Thomas McClelland (website)

Paulina Sliwa (website)

Introduction

Jack was walking down a street. It was a day like any other. As ever, his mind was a flurry of thoughts, worries, and anxieties, stimulated by coffee and the bright light of his phone. In a bid to relieve his stress, he put his phone in his pocket, and tried to notice the details he would usually ignore. 

As he walked past the pharmacy, he saw a sick man coughing and spluttering; he was throwing medication back to stop his disease from decaying his body. Jack kept walking and came across an old woman waiting at a bus stop. She was fragile, crooked, and anxious; clearly age had taken much from her. Crossing the road away from the bus stop, he waited for the traffic to pass. Driving slowly past him was a hearse: a coffin on full display, surrounded by flowers, proceeded by a stream of weeping mourners. 

Jack fell to his knees, overwhelmed with despair, "we all get sick, we all age, and we all die. We cannot escape this fate!" His head against the pavement, he didn't move for almost an hour. When he got up, he was approached by a homeless man, to whom he said, "sorry, I don't have any change." The man replied, "It is you who needs a little change, young monk. I know why you fall to your knees in despair: the inescapable suffering of life weighs on us all. Let me tell you of someone who was once like you, who tried to remove suffering from our minds… let me tell you the story of Siddhartha Gotama, The Buddha."

Contents

Part I. The Life of Siddhārtha Gautama

Part II. The Four Noble Truths

Part III. The Cycle of Life

Part IV. The Eightfold Path

Part V. Further Analysis and Discussion

Links

Buddhism: A Very Short Introduction. Book.

Buddhist Ethics: A Very Short Introduction. Book.

Why Buddhism Is True, Robert Wright. Book.

The Foundations of Buddhism, Rupert Gethin. Book.

Buddhism, The Great Courses. Lecture series.

What the Buddha Taught, Walpola Rahula. Pdf.

The Problem of Mindfulness, Sahanika Ratnayake. Online essay.

Buddha, Internet Encyclopedia of Philosophy. Webpage.

Buddha, Stanford Encyclopedia of Philosophy. Webpage.

Introduction

Jack was walking down a street. It was a day like any other. As ever, his mind was a flurry of thoughts, worries, and anxieties, stimulated by coffee and the bright light of his phone. In a bid to relieve his stress, he put his phone in his pocket, and tried to notice the details he would usually ignore. 

As he walked past the pharmacy, he saw a sick man coughing and spluttering; he was throwing medication back to stop his disease from decaying his body. Jack kept walking and came across an old woman waiting at a bus stop. She was fragile, crooked, and anxious; clearly age had taken much from her. Crossing the road away from the bus stop, he waited for the traffic to pass. Driving slowly past him was a hearse: a coffin on full display, surrounded by flowers, proceeded by a stream of weeping mourners. 

Jack fell to his knees, overwhelmed with despair, "we all get sick, we all age, and we all die. We cannot escape this fate!" His head against the pavement, he didn't move for almost an hour. When he got up, he was approached by a homeless man, to whom he said, "sorry, I don't have any change." The man replied, "It is you who needs a little change, young monk. I know why you fall to your knees in despair: the inescapable suffering of life weighs on us all. Let me tell you of someone who was once like you, who tried to remove suffering from our minds… let me tell you the story of Siddhartha Gotama, The Buddha."

Contents

Part I. The Life of Siddhārtha Gautama

Part II. The Four Noble Truths

Part III. The Cycle of Life

Part IV. The Eightfold Path

Part V. Further Analysis and Discussion

Links

Buddhism: A Very Short Introduction. Book.

Buddhist Ethics: A Very Short Introduction. Book.

Why Buddhism Is True, Robert Wright. Book.

The Foundations of Buddhism, Rupert Gethin. Book.

Buddhism, The Great Courses. Lecture series.

What the Buddha Taught, Walpola Rahula. Pdf.

The Problem of Mindfulness, Sahanika Ratnayake. Online essay.

Buddha, Internet Encyclopedia of Philosophy. Webpage.

Buddha, Stanford Encyclopedia of Philosophy. Webpage.

Introduction

Jack was walking down a street. It was a day like any other. As ever, his mind was a flurry of thoughts, worries, and anxieties, stimulated by coffee and the bright light of his phone. In a bid to relieve his stress, he put his phone in his pocket, and tried to notice the details he would usually ignore. 

As he walked past the pharmacy, he saw a sick man coughing and spluttering; he was throwing medication back to stop his disease from decaying his body. Jack kept walking and came across an old woman waiting at a bus stop. She was fragile, crooked, and anxious; clearly age had taken much from her. Crossing the road away from the bus stop, he waited for the traffic to pass. Driving slowly past him was a hearse: a coffin on full display, surrounded by flowers, proceeded by a stream of weeping mourners. 

Jack fell to his knees, overwhelmed with despair, "we all get sick, we all age, and we all die. We cannot escape this fate!" His head against the pavement, he didn't move for almost an hour. When he got up, he was approached by a homeless man, to whom he said, "sorry, I don't have any change." The man replied, "It is you who needs a little change, young monk. I know why you fall to your knees in despair: the inescapable suffering of life weighs on us all. Let me tell you of someone who was once like you, who tried to remove suffering from our minds… let me tell you the story of Siddhartha Gotama, The Buddha."

Contents

Part I. The Life of Siddhārtha Gautama

Part II. The Four Noble Truths

Part III. The Cycle of Life

Part IV. The Eightfold Path

Part V. Further Analysis and Discussion

Links

Buddhism: A Very Short Introduction. Book.

Buddhist Ethics: A Very Short Introduction. Book.

Why Buddhism Is True, Robert Wright. Book.

The Foundations of Buddhism, Rupert Gethin. Book.

Buddhism, The Great Courses. Lecture series.

What the Buddha Taught, Walpola Rahula. Pdf.

The Problem of Mindfulness, Sahanika Ratnayake. Online essay.

Buddha, Internet Encyclopedia of Philosophy. Webpage.

Buddha, Stanford Encyclopedia of Philosophy. Webpage.

Introduction

Jack was walking down a street. It was a day like any other. As ever, his mind was a flurry of thoughts, worries, and anxieties, stimulated by coffee and the bright light of his phone. In a bid to relieve his stress, he put his phone in his pocket, and tried to notice the details he would usually ignore. 

As he walked past the pharmacy, he saw a sick man coughing and spluttering; he was throwing medication back to stop his disease from decaying his body. Jack kept walking and came across an old woman waiting at a bus stop. She was fragile, crooked, and anxious; clearly age had taken much from her. Crossing the road away from the bus stop, he waited for the traffic to pass. Driving slowly past him was a hearse: a coffin on full display, surrounded by flowers, proceeded by a stream of weeping mourners. 

Jack fell to his knees, overwhelmed with despair, "we all get sick, we all age, and we all die. We cannot escape this fate!" His head against the pavement, he didn't move for almost an hour. When he got up, he was approached by a homeless man, to whom he said, "sorry, I don't have any change." The man replied, "It is you who needs a little change, young monk. I know why you fall to your knees in despair: the inescapable suffering of life weighs on us all. Let me tell you of someone who was once like you, who tried to remove suffering from our minds… let me tell you the story of Siddhartha Gotama, The Buddha."

Contents

Part I. The Life of Siddhārtha Gautama

Part II. The Four Noble Truths

Part III. The Cycle of Life

Part IV. The Eightfold Path

Part V. Further Analysis and Discussion

Links

Buddhism: A Very Short Introduction. Book.

Buddhist Ethics: A Very Short Introduction. Book.

Why Buddhism Is True, Robert Wright. Book.

The Foundations of Buddhism, Rupert Gethin. Book.

Buddhism, The Great Courses. Lecture series.

What the Buddha Taught, Walpola Rahula. Pdf.

The Problem of Mindfulness, Sahanika Ratnayake. Online essay.

Buddha, Internet Encyclopedia of Philosophy. Webpage.

Buddha, Stanford Encyclopedia of Philosophy. Webpage.

Introduction

One day when Jack, Olly, and Andy were accompanying Confucius, Confucius said: "Why don't each of you tell me what you have your mind set on."

Andy was the first to reply, he said he wanted to be as profitable and the prestigious as the Duke of Zhou. Once he had profit and prestige, he could have all things his heart desired. 

 Jack, having suspected that Andy had given a poor response, said he wished to cultivate humanness by helping others to help themselves. He wanted to allow others to see how their selfishness prevented them from becoming truly human and from experiencing true joy. 

 Finally, Olly simply responded that he wished not to make any promises he couldn't keep but that he hoped to learn from the ancients, respect the roles he had been assigned, and care for his friends and family. 

 Confucius sat quietly for a moment and then said: "Andy, you have mistaken what made the Duke of Zhou so well pleased. Jack, you have said the right words but for the wrong reason. Olly, you can learn from the ancients but also from your less capable friends, see if you share any of their qualities."

Contents

Part I. The Life of Confucius

Part II. The Analects

Part III. Practices

Part IV. Further Analysis and Discussion

Links

The Analects (pdf).

The Analects (Oxford Classics).

Internet Encyclopedia of Philosophy: Confucius.

Stanford Encyclopedia of Philosophy: Confucius.

Confucius from the Heart, Yu Dan (Pan Macmillan).

The Great Courses, The Analects of Confucius (Audible).

Confucius: A Guide for the Perplexed, Yong Huang (Bloomsbury).

Confucianism: A Very Short Introduction, Daniel Gardner (Oxford).

Introduction

One day when Jack, Olly, and Andy were accompanying Confucius, Confucius said: "Why don't each of you tell me what you have your mind set on."

Andy was the first to reply, he said he wanted to be as profitable and the prestigious as the Duke of Zhou. Once he had profit and prestige, he could have all things his heart desired. 

 Jack, having suspected that Andy had given a poor response, said he wished to cultivate humanness by helping others to help themselves. He wanted to allow others to see how their selfishness prevented them from becoming truly human and from experiencing true joy. 

 Finally, Olly simply responded that he wished not to make any promises he couldn't keep but that he hoped to learn from the ancients, respect the roles he had been assigned, and care for his friends and family. 

 Confucius sat quietly for a moment and then said: "Andy, you have mistaken what made the Duke of Zhou so well pleased. Jack, you have said the right words but for the wrong reason. Olly, you can learn from the ancients but also from your less capable friends, see if you share any of their qualities."

Contents

Part I. The Life of Confucius

Part II. The Analects

Part III. Practices

Part IV. Further Analysis and Discussion

Links

The Analects (pdf).

The Analects (Oxford Classics).

Internet Encyclopedia of Philosophy: Confucius.

Stanford Encyclopedia of Philosophy: Confucius.

Confucius from the Heart, Yu Dan (Pan Macmillan).

The Great Courses, The Analects of Confucius (Audible).

Confucius: A Guide for the Perplexed, Yong Huang (Bloomsbury).

Confucianism: A Very Short Introduction, Daniel Gardner (Oxford).

Introduction

One day when Jack, Olly, and Andy were accompanying Confucius, Confucius said: "Why don't each of you tell me what you have your mind set on."

Andy was the first to reply, he said he wanted to be as profitable and the prestigious as the Duke of Zhou. Once he had profit and prestige, he could have all things his heart desired. 

 Jack, having suspected that Andy had given a poor response, said he wished to cultivate humanness by helping others to help themselves. He wanted to allow others to see how their selfishness prevented them from becoming truly human and from experiencing true joy. 

 Finally, Olly simply responded that he wished not to make any promises he couldn't keep but that he hoped to learn from the ancients, respect the roles he had been assigned, and care for his friends and family. 

 Confucius sat quietly for a moment and then said: "Andy, you have mistaken what made the Duke of Zhou so well pleased. Jack, you have said the right words but for the wrong reason. Olly, you can learn from the ancients but also from your less capable friends, see if you share any of their qualities."

Contents

Part I. The Life of Confucius

Part II. The Analects

Part III. Practices

Part IV. Further Analysis and Discussion

Links

The Analects (pdf).

The Analects (Oxford Classics).

Internet Encyclopedia of Philosophy: Confucius.

Stanford Encyclopedia of Philosophy: Confucius.

Confucius from the Heart, Yu Dan (Pan Macmillan).

The Great Courses, The Analects of Confucius (Audible).

Confucius: A Guide for the Perplexed, Yong Huang (Bloomsbury).

Confucianism: A Very Short Introduction, Daniel Gardner (Oxford).

Introduction

One day when Jack, Olly, and Andy were accompanying Confucius, Confucius said: "Why don't each of you tell me what you have your mind set on."

Andy was the first to reply, he said he wanted to be as profitable and the prestigious as the Duke of Zhou. Once he had profit and prestige, he could have all things his heart desired. 

 Jack, having suspected that Andy had given a poor response, said he wished to cultivate humanness by helping others to help themselves. He wanted to allow others to see how their selfishness prevented them from becoming truly human and from experiencing true joy. 

 Finally, Olly simply responded that he wished not to make any promises he couldn't keep but that he hoped to learn from the ancients, respect the roles he had been assigned, and care for his friends and family. 

 Confucius sat quietly for a moment and then said: "Andy, you have mistaken what made the Duke of Zhou so well pleased. Jack, you have said the right words but for the wrong reason. Olly, you can learn from the ancients but also from your less capable friends, see if you share any of their qualities."

Contents

Part I. The Life of Confucius

Part II. The Analects

Part III. Practices

Part IV. Further Analysis and Discussion

Links

The Analects (pdf).

The Analects (Oxford Classics).

Internet Encyclopedia of Philosophy: Confucius.

Stanford Encyclopedia of Philosophy: Confucius.

Confucius from the Heart, Yu Dan (Pan Macmillan).

The Great Courses, The Analects of Confucius (Audible).

Confucius: A Guide for the Perplexed, Yong Huang (Bloomsbury).

Confucianism: A Very Short Introduction, Daniel Gardner (Oxford).

There was once a wise farmer named Oliver who, enjoying the evening's sun at the end of a summer's day, watched on as one of his prized horses escaped from his farm. That evening, having heard the news, Jack and Andrew came to Oliver's farm to express their sympathies. Oliver turned to his neighbours upon their arrival and said, "maybe."

The next day the horse returned, but brought with it six wild horses. Jack and Andrew, seeing the horses from their homes, ran to Oliver's exclaiming his good fortune. Olly turned to the men and said, "maybe."

The following day, Oliver tried to saddle and ride one of the wild horses. He was thrown off the horse's back and broke his leg. Jack and Andrew came to offer their condolences for the misfortune. Sat upright in his bed, without a wince, Oliver spoke clearly to the men once more, "maybe." 

The day after that, conscription officers came to the village to recruit soldiers for the army, but because of his broken leg, Oliver was rejected. 

Relieved, Jack and Andrew came to Oliver to proclaim how fortunately everything had turned out. Olly turned to them and answered, "maybe."

Contents

Part I. The Life of Lao Tzu

Part II. The Tao Te Ching

Part III. Practices

Part IV. Further Analysis and Discussion

Links

Tao Te Ching (Penguin)

Lao Tzu (Stanford Encyclopedia)

Taoism (Stanford Encylopedia)

The Tao of Pooh and the Te of Piglet, Benjamin Hoff

Compare Translations of the Tao Te Ching

There was once a wise farmer named Oliver who, enjoying the evening's sun at the end of a summer's day, watched on as one of his prized horses escaped from his farm. That evening, having heard the news, Jack and Andrew came to Oliver's farm to express their sympathies. Oliver turned to his neighbours upon their arrival and said, "maybe."

The next day the horse returned, but brought with it six wild horses. Jack and Andrew, seeing the horses from their homes, ran to Oliver's exclaiming his good fortune. Olly turned to the men and said, "maybe."

The following day, Oliver tried to saddle and ride one of the wild horses. He was thrown off the horse's back and broke his leg. Jack and Andrew came to offer their condolences for the misfortune. Sat upright in his bed, without a wince, Oliver spoke clearly to the men once more, "maybe." 

The day after that, conscription officers came to the village to recruit soldiers for the army, but because of his broken leg, Oliver was rejected. 

Relieved, Jack and Andrew came to Oliver to proclaim how fortunately everything had turned out. Olly turned to them and answered, "maybe."

Contents

Part I. The Life of Lao Tzu

Part II. The Tao Te Ching

Part III. Practices

Part IV. Further Analysis and Discussion

Links

Tao Te Ching (Penguin)

Lao Tzu (Stanford Encyclopedia)

Taoism (Stanford Encylopedia)

The Tao of Pooh and the Te of Piglet, Benjamin Hoff

Compare Translations of the Tao Te Ching

Alongside life and liberty, the Declaration of Independence marked the pursuit of happiness as the foundation of American democracy. Yet, as the history of philosophy has taught us, understanding happiness is no easy task. Pursuing happiness as the cessation of desire, a feeling of perpetual pleasure, or as a state of human flourishing are very different projects…so, which conception of happiness did America's Founding Fathers take to be an 'inalienable right'?

In this episode, we'll be exploring the nature of happiness with Professor Jeffrey Rosen, President and CEO of the National Constitution Center. According to Rosen, in tracing the Founding Fathers' intellectual development – inspired by Greek and Roman philosophy – we see that the Founders understood happiness as a pursuit of moral excellence rather than immediate gratification.

No doubt, Western understandings of happiness have shifted…today, happiness means something closer to feeling good than being good. Our question is whether this cultural shift was a mistake. In carving out our futures, ought we look to the past? In defining the purpose of our lives and the destination of our states, should we turn to America's Founding Fathers and their ancient teachers?

Contents

Part I. The Founding Fathers

Part II. Further Analysis and Discussion

Links

Jeffrey Rosen, Twitter

The National Constitution Center, Website

Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Amazon)

Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Simon & Schuster)

There was once a wise farmer named Oliver who, enjoying the evening's sun at the end of a summer's day, watched on as one of his prized horses escaped from his farm. That evening, having heard the news, Jack and Andrew came to Oliver's farm to express their sympathies. Oliver turned to his neighbours upon their arrival and said, "maybe."

The next day the horse returned, but brought with it six wild horses. Jack and Andrew, seeing the horses from their homes, ran to Oliver's exclaiming his good fortune. Olly turned to the men and said, "maybe."

The following day, Oliver tried to saddle and ride one of the wild horses. He was thrown off the horse's back and broke his leg. Jack and Andrew came to offer their condolences for the misfortune. Sat upright in his bed, without a wince, Oliver spoke clearly to the men once more, "maybe." 

The day after that, conscription officers came to the village to recruit soldiers for the army, but because of his broken leg, Oliver was rejected. 

Relieved, Jack and Andrew came to Oliver to proclaim how fortunately everything had turned out. Olly turned to them and answered, "maybe."

Contents

Part I. The Life of Lao Tzu

Part II. The Tao Te Ching

Part III. Practices

Part IV. Further Analysis and Discussion

Links

Tao Te Ching (Penguin)

Lao Tzu (Stanford Encyclopedia)

Taoism (Stanford Encylopedia)

The Tao of Pooh and the Te of Piglet, Benjamin Hoff

Compare Translations of the Tao Te Ching

There was once a wise farmer named Oliver who, enjoying the evening's sun at the end of a summer's day, watched on as one of his prized horses escaped from his farm. That evening, having heard the news, Jack and Andrew came to Oliver's farm to express their sympathies. Oliver turned to his neighbours upon their arrival and said, "maybe."

The next day the horse returned, but brought with it six wild horses. Jack and Andrew, seeing the horses from their homes, ran to Oliver's exclaiming his good fortune. Olly turned to the men and said, "maybe."

The following day, Oliver tried to saddle and ride one of the wild horses. He was thrown off the horse's back and broke his leg. Jack and Andrew came to offer their condolences for the misfortune. Sat upright in his bed, without a wince, Oliver spoke clearly to the men once more, "maybe." 

The day after that, conscription officers came to the village to recruit soldiers for the army, but because of his broken leg, Oliver was rejected. 

Relieved, Jack and Andrew came to Oliver to proclaim how fortunately everything had turned out. Olly turned to them and answered, "maybe."

Contents

Part I. The Life of Lao Tzu

Part II. The Tao Te Ching

Part III. Practices

Part IV. Further Analysis and Discussion

Links

Tao Te Ching (Penguin)

Lao Tzu (Stanford Encyclopedia)

Taoism (Stanford Encylopedia)

The Tao of Pooh and the Te of Piglet, Benjamin Hoff

Compare Translations of the Tao Te Ching

Misogyny is the hatred of women, practiced only by a few bigoted men. A hatred, which is far from systemic. Sexual and domestic violence are at record lows and continue to decline. Women are entitled to equal pay, positions of power, and bodily autonomy, and these rights and liberties have been enshrined in law and accepted by the general population. Feminism is the rule, misogyny the exception: we are all feminists now.

This couldn't be further from the view of Kate Manne, Associate Professor at Cornell University and author of the hugely popular and multi-award-winning, Down Girl: The Logic of Misogyny. Today, Kate is not only one of the world's leading feminist philosophers (labelled as "The Simone de Beauvoir of the 21st century" by Amanda Marcotte), but according to Prospect Magazine, one of the "World's Top 10 Thinkers".

Today we'll be discussing Kate's newly released, Entitled: How Male Privilege Hurts Women. Kate calls us to radically rethink our understanding of the nature and function of misogyny. Misogyny is not the hatred of women and girls, practiced by the few, it is controlling and punishing those who challenge male entitlement, practiced by the many. Misogyny is the law enforcement branch of the patriarchal order - a deterrent, a warning, a whip - which sustains the hierarchy of men over women. As history and the personal experiences of women so often attest to, those at the top of hierarchies often expect things from those beneath them.

Contents

Part I. Entitled

Part II. Further Analysis and Discussion

Links

Kate Manne, Twitter.

Kate Manne, Website.

Kate Manne, Down Girl: The Logic of Misogyny.

Kate Manne, Entitled: How Male Privilege Hurts Women.

Misogyny is the hatred of women, practiced only by a few bigoted men. A hatred, which is far from systemic. Sexual and domestic violence are at record lows and continue to decline. Women are entitled to equal pay, positions of power, and bodily autonomy, and these rights and liberties have been enshrined in law and accepted by the general population. Feminism is the rule, misogyny the exception: we are all feminists now.

This couldn't be from further the view of Kate Manne, Associate Professor at Cornell University and author of the hugely popular and multi-award-winning, Down Girl: The Logic of Misogyny. Today, Kate is not only one of the world's leading feminist philosophers (labelled as "The Simone de Beauvoir of the 21st century" by Amanda Marcotte), but according to Prospect Magazine, one of the "World's Top 10 Thinkers".

Today we'll be discussing Kate's newly released, Entitled: How Male Privilege Hurts Women. Kate calls us to radically rethink our understanding of the nature and function of misogyny. Misogyny is not the hatred of women and girls, practiced by the few, it is controlling and punishing those who challenge male entitlement, practiced by the many. Misogyny is the law enforcement branch of the patriarchal order - a deterrent, a warning, a whip - which sustains the hierarchy of men over women. As history and the personal experiences of women so often attest to, those at the top of hierarchies often expect things from those beneath them.

Contents

Part I. Entitled

Part II. Further Analysis and Discussion

Links

Kate Manne, Twitter.

Kate Manne, Website.

Kate Manne, Down Girl: The Logic of Misogyny.

Kate Manne, Entitled: How Male Privilege Hurts Women.

Introduction

Resting on our shoulders is the most complex object in the known universe: 86 billion neurons, each connected to 10,000 others. From Plato to Descartes, to the modern-day, philosophers have largely been ignorant of the workings of the brain, despite many questions in philosophy seeming to be intimately linked with its nature. Questions like: What are the origins of our moral intuitions, our conscience? What is the nature of decision-making? And how does the brain produce consciousness? 

Following the recent upsurge of interest and research into neuroscience (reaching full steam in the 1970s), Patricia Churchland describes the emergence of neurophilosophy as 'inevitable', coining the term in her now classic book, Neurophilosophy: Toward a Unified Science of the Mind-Brain in 1986. Alongside Neurophilosophy, Patricia Churchland is best known for her books Touching a Nerve, Braintrust, and most recently Conscience, which (together with hundreds of other publications, interviews, public talks, and awards) have led her to be considered one of, if not the, world's leading neurophilosopher. 

Currently Professor Emerita in Philosophy at the University of California, San Diego, Patricia Churchland has knocked down the wall between science and philosophy, inspiring a new wave of thinking about life's most challenging questions.

For some, however, the wall was there for a reason: questions of philosophy should not be confused with questions of science. After all, what can neuroscience tell us about the origin of consciousness or the nature of morality? Our topics for this episode...

Contents

Part I. The Hornswoggle Problem

Part II. The Conscience

Links

Patricia Churchland, Website.

Patricia Churchland, Books.

Patricia Churchland, The Hornswoggle Problem.

Patricia Churchland, Conscience (IndieBound).

Patricia Churchland Conscience (Amazon).

Introduction

Resting on our shoulders is the most complex object in the known universe: 86 billion neurons, each connected to 10,000 others. From Plato to Descartes, to the modern-day, philosophers have largely been ignorant of the workings of the brain, despite many questions in philosophy seeming to be intimately linked with its nature. Questions like: What are the origins of our moral intuitions, our conscience? What is the nature of decision-making? And how does the brain produce consciousness? 

Following the recent upsurge of interest and research into neuroscience (reaching full steam in the 1970s), Patricia Churchland describes the emergence of neurophilosophy as 'inevitable', coining the term in her now classic book, Neurophilosophy: Toward a Unified Science of the Mind-Brain in 1986. Alongside Neurophilosophy, Patricia Churchland is best known for her books Touching a Nerve, Braintrust, and most recently Conscience, which (together with hundreds of other publications, interviews, public talks, and awards) have led her to be considered one of, if not the, world's leading neurophilosopher. 

Currently Professor Emerita in Philosophy at the University of California, San Diego, Patricia Churchland has knocked down the wall between science and philosophy, inspiring a new wave of thinking about life's most challenging questions.

For some, however, the wall was there for a reason: questions of philosophy should not be confused with questions of science. After all, what can neuroscience tell us about the origin of consciousness or the nature of morality? Our topics for this episode...

Contents

Part I. The Hornswoggle Problem

Part II. The Conscience

Links

Patricia Churchland, Website.

Patricia Churchland, Books.

Patricia Churchland, The Hornswoggle Problem.

Patricia Churchland, Conscience (IndieBound).

Patricia Churchland, Conscience (Amazon).

Introduction

The hard problem of consciousness is the problem of experience. How do 100 billion neurons come together to bring about a unified, conscious mind, and the rich tapestry of qualities that make up our world? This might be the most difficult problem in philosophy and science. No matter how rich our description of the brain, it seems that we'll still be left with this same question: where does consciousness come from and what is its place in nature?

Having coined the term 'the hard problem' in 1994, today, David Chalmers finds himself ranked amongst the world's most prominent thinkers. David is currently Professor of Philosophy and Neural Science at New York University, co-director of the Center for Mind, Brain, and Consciousness, Honorary Professor of Philosophy at the Australian National University, and co-director of the academic database PhilPapers. Amongst his many contributions, David is the author of The Conscious Mind, The Character of Consciousness, and Constructing the World. David's hundreds of papers, interviews, and talks, make up some of the most influential contributions to the field, breathing new life into the debate and inspiring a new wave of scholarship.

For many, the problem of consciousness goes beyond the dusty chalkboards of seminar rooms and into our day-to-day lives. Consciousness may well be the determining factor of what constitutes a worthwhile existence, or whether or not a being deserves our moral consideration. 

The stakes are higher than the nature of the world itself. It's time to wake up and smell the roses… how can we explain consciousness?

Contents

Part I. Consciousness

Part II. Further Analysis and Discussion

Links

David Chalmers, Website

David Chalmers, Books (IndieBound)

David Chalmers, Books (Amazon)

David Chalmers, Papers

David Chalmers, Talks

Introduction

The hard problem of consciousness is the problem of experience. How do 100 billion neurons come together to bring about a unified, conscious mind, and the rich tapestry of qualities that make up our world? This might be the most difficult problem in philosophy and science. No matter how rich our description of the brain, it seems that we'll still be left with this same question: where does consciousness come from and what is its place in nature?

Having coined the term 'the hard problem' in 1994, today, David Chalmers finds himself ranked amongst the world's most prominent thinkers. David is currently Professor of Philosophy and Neural Science at New York University, co-director of the Center for Mind, Brain, and Consciousness, Honorary Professor of Philosophy at the Australian National University, and co-director of the academic database PhilPapers. Amongst his many contributions, David is the author of The Conscious Mind, The Character of Consciousness, and Constructing the World. David's hundreds of papers, interviews, and talks, make up some of the most influential contributions to the field, breathing new life into the debate and inspiring a new wave of scholarship.

For many, the problem of consciousness goes beyond the dusty chalkboards of seminar rooms and into our day-to-day lives. Consciousness may well be the determining factor of what constitutes a worthwhile existence, or whether or not a being deserves our moral consideration. 

The stakes are higher than the nature of the world itself. It's time to wake up and smell the roses… how can we explain consciousness?

Contents

Part I. Consciousness

Part II. Further Analysis and Discussion

Links

David Chalmers, Website

David Chalmers, Books (IndieBound)

David Chalmers, Books (Amazon)

David Chalmers, Papers

David Chalmers, Talks

The smell of coffee, the taste of asparagus, the warmth of a hug, and the agony of death: conscious experience makes up the fabric of our world, yet many consider it to be the most intractable mystery in philosophy and science. What is it like to undergo experience? What is the function of consciousness? Where does consciousness occur? What are the contents of this experience? Is our stream of consciousness unified?

The hardest problem of all, might be the origin of consciousness itself: how, why, or are we, subjects of experience? In one sense, it shouldn't come as a surprise - after all, in the words of physicist Michio Kaku, 'Sitting on your shoulders is the most complicated object in the known universe; 100 billion neurons, each connected to 10,000 others'. However, for many, the brain doesn't seem like the right type of thing to give rise to consciousness. How can soggy grey matter feel like anything? As McGinn put it, you might as well believe that numbers emerge from biscuits or ethics from rhubarb!

Challenging our understanding of consciousness and reframing the mystery is psychologist and author, Visiting Professor at Plymouth University, Dr Susan Blackmore. Best known for her books The Meme Machine, Zen and the Art of Consciousness, Consciousness: An Introduction, and Seeing Myself, Susan's work spans across hundreds of publications in over 20 different languages, making huge contributions in the fields of psychology, memetics, religion, philosophy of mind, supernatural experience, and many other areas. It is no surprise to find her ranked amongst 2013's 30 Most Influential Psychologists Working Today and 2015's Top 100 Global Minds.

It's time to smell the coffee, and reflect on your experience, to see the dark with the light on: what is the nature of consciousness?

Contents

Part I. Mystery and Illusion

Part II. Further Analysis and Discussion

Links

Susan Blackmore, Website.

Books by Susan Blackmore. Amazon.

Susan Blackmore, A Very Short Introduction to Consciousness. Amazon.

Susan Blackmore, A Very Short Introduction to Consciousness. IndieBound.

The smell of coffee, the taste of asparagus, the warmth of a hug, and the agony of death: conscious experience makes up the fabric of our world, yet many consider it to be the most intractable mystery in philosophy and science. What is it like to undergo experience? What is the function of consciousness? Where does consciousness occur? What are the contents of this experience? Is our stream of consciousness unified?

The hardest problem of all, might be the origin of consciousness itself: how, why, or are we, subjects of experience? In one sense, it shouldn't come as a surprise - after all, in the words of physicist Michio Kaku, 'Sitting on your shoulders is the most complicated object in the known universe; 100 billion neurons, each connected to 10,000 others'. However, for many, the brain doesn't seem like the right type of thing to give rise to consciousness. How can soggy grey matter feel like anything? As McGinn put it, you might as well believe that numbers emerge from biscuits or ethics from rhubarb!

Challenging our understanding of consciousness and reframing the mystery is psychologist and author, Visiting Professor at Plymouth University, Dr Susan Blackmore. Best known for her books The Meme Machine, Zen and the Art of Consciousness, Consciousness: An Introduction, and Seeing Myself, Susan's work spans across hundreds of publications in over 20 different languages, making huge contributions in the fields of psychology, memetics, religion, philosophy of mind, supernatural experience, and many other areas. It is no surprise to find her ranked amongst 2013's 30 Most Influential Psychologists Working Today and 2015's Top 100 Global Minds.

It's time to smell the coffee, and reflect on your experience, to see the dark with the light on: what is the nature of consciousness?

Contents

Part I. Mystery and Illusion

Part II. Further Analysis and Discussion

Links

Susan Blackmore, Website.

Books by Susan Blackmore. Amazon.

Susan Blackmore, A Very Short Introduction to Consciousness. Amazon.

Susan Blackmore, A Very Short Introduction to Consciousness. IndieBound.

Alongside life and liberty, the Declaration of Independence marked the pursuit of happiness as the foundation of American democracy. Yet, as the history of philosophy has taught us, understanding happiness is no easy task. Pursuing happiness as the cessation of desire, a feeling of perpetual pleasure, or as a state of human flourishing are very different projects…so, which conception of happiness did America's Founding Fathers take to be an 'inalienable right'?

In this episode, we'll be exploring the nature of happiness with Professor Jeffrey Rosen, President and CEO of the National Constitution Center. According to Rosen, in tracing the Founding Fathers' intellectual development – inspired by Greek and Roman philosophy – we see that the Founders understood happiness as a pursuit of moral excellence rather than immediate gratification.

No doubt, Western understandings of happiness have shifted…today, happiness means something closer to feeling good than being good. Our question is whether this cultural shift was a mistake. In carving out our futures, ought we look to the past? In defining the purpose of our lives and the destination of our states, should we turn to America's Founding Fathers and their ancient teachers?

Contents

Part I. The Founding Fathers

Part II. Further Analysis and Discussion

Links

Jeffrey Rosen, Twitter

The National Constitution Center, Website

Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Amazon)

Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Simon & Schuster)

Approximately 13.8 billion years ago, an infinitely dense state of an infinitely large universe lay dormant upon the backdrop of existence. Then, the expansion of everything. The potential for trillions of galaxies sprung out from this same point, and today, they shine like fairy lights in the darkness of the vast cosmos. From our own little planet, bursting with life, art, culture, and science, we can observe the effects of the big bang and the universes' continuing expansion. We can see the beginning, but we can also see the end. In about five billion years, the sun will swell to around 250 times its current size, leaving our once blue and white planet a lifeless, magma-covered rock. That's settled, the apocalypse is coming: the land will fry and the seas will boil - but there is more at stake than the Earth. What matters now is the bigger question: how will the universe end?

In this episode, we'll be discussing the impending doom of the cosmos with theoretical astrophysicist Katherine Mack. Katie is Assistant Professor of Physics at North Carolina State University. As well as making huge contributions to the field of astrophysics, Katie is one of the most active public-facing scientists in the world today. From publications in Slate, Scientific America, and Time Magazine, to featuring on the BBC and being quoted in the song lyrics of Hozier, Katie's work is expanding into the furthest corners of our planet. Grab the cosmic popcorn, it's a question as old as time itself: how will the universe end?

Contents

Part I. The Death of the Universe

Part II. Further Analysis and Discussion

Links

Katie Mack, Twitter.

Katie Mack, Website.

Katie Mack, The End of Everything (Amazon).

Katie Mack, The End of Everything (IndieBound).

Approximately 13.8 billion years ago, an infinitely dense state of an infinitely large universe lay dormant upon the backdrop of existence. Then, the expansion of everything. The potential for trillions of galaxies sprung out from this same point, and today, they shine like fairy lights in the darkness of the vast cosmos. From our own little planet, bursting with life, art, culture, and science, we can observe the effects of the big bang and the universes' continuing expansion. We can see the beginning, but we can also see the end. In about five billion years, the sun will swell to around 250 times its current size, leaving our once blue and white planet a lifeless, magma-covered rock. That's settled, the apocalypse is coming: the land will fry and the seas will boil - but there is more at stake than the Earth. What matters now is the bigger question: how will the universe end?

In this episode, we'll be discussing the impending doom of the cosmos with theoretical astrophysicist Katherine Mack. Katie is Assistant Professor of Physics at North Carolina State University. As well as making huge contributions to the field of astrophysics, Katie is one of the most active public-facing scientists in the world today. From publications in Slate, Scientific America, and Time Magazine, to featuring on the BBC and being quoted in the song lyrics of Hozier, Katie's work is expanding into the furthest corners of our planet. Grab the cosmic popcorn, it's a question as old as time itself: how will the universe end?

Contents

Part I. The Death of the Universe

Part II. Further Analysis and Discussion

Links

Katie Mack, Twitter.

Katie Mack, Website.

Katie Mack, The End of Everything (Amazon).

Katie Mack, The End of Everything (IndieBound).

What was life like before we emerged from hunter-gatherer tribes and pulled ourselves into the civilised world? Notoriously, this same question was asked by the great philosopher Thomas Hobbes in the seventeenth century. His answer? The state of nature is a 'time of war, where every man is enemy to every man'; where all live in 'continual fear', and in 'danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.' This is human nature. Left to our own devices, we are led to fight by diffidence, competition, and glory. Here our inner demons come out to play: predatory, revengeful, dominant, and sadistic. We are survival machines, but ultimately, the best way for us all to survive is to create a new machine, a great Leviathan - viz, the dawn of the state.

Thirty years after Hobbes' death saw the birth of his rival, Jean-Jacques Rousseau. It is here, at the origin of the state, says Rousseau, where human nature is corrupted: society is the curse of humankind. In his own words, 'many writers have hastily concluded that man is naturally cruel, and requires civil institutions to make him more mild; whereas nothing is more gentle than man in his primitive state… according to the axiom of the wise Locke: There can be no injury, where there is no property.' Be sure not to listen to Hobbes the imposter. We are lost, but we can find ourselves again.

In this episode, we'll be discussing the views of Hobbes and Rousseau with returning guests Steven Pinker and Rutger Bregman. Steven Pinker, Professor of Psychology at Harvard University, is one of the leading thinkers in the field. Steven has an extraordinary list of accomplishments and awards, considered by many, including Foreign Policy and Time magazine, to be amongst the 100 Most Influential People in the World Today. Historian and author, Rutger Bregman, is acclaimed for his bestselling book, Utopia for Realists: and how we can get there. Described by The Guardian as 'the Dutch wunderkind of new ideas' and by TED as 'one of Europe's most prominent young thinkers', Bregman's vision of (and for) humankind is a call to rethink our understanding of the past, and our vision for the future.

Coinciding with the rise of the homo sapien, this might be the oldest and most important philosophical question: what is human nature?

What was life like before we emerged from hunter-gatherer tribes and pulled ourselves into the civilised world? Notoriously, this same question was asked by the great philosopher Thomas Hobbes in the seventeenth century. His answer? The state of nature is a 'time of war, where every man is enemy to every man'; where all live in 'continual fear', and in 'danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.' This is human nature. Left to our own devices, we are led to fight by diffidence, competition, and glory. Here our inner demons come out to play: predatory, revengeful, dominant, and sadistic. We are survival machines, but ultimately, the best way for us all to survive is to create a new machine, a great Leviathan - viz, the dawn of the state.

Thirty years after Hobbes' death saw the birth of his rival, Jean-Jacques Rousseau. It is here, at the origin of the state, says Rousseau, where human nature is corrupted: society is the curse of humankind. In his own words, 'many writers have hastily concluded that man is naturally cruel, and requires civil institutions to make him more mild; whereas nothing is more gentle than man in his primitive state… according to the axiom of the wise Locke: There can be no injury, where there is no property.' Be sure not to listen to Hobbes the imposter. We are lost, but we can find ourselves again.

In this episode, we'll be discussing the views of Hobbes and Rousseau with returning guests Steven Pinker and Rutger Bregman. Steven Pinker, Professor of Psychology at Harvard University, is one of the leading thinkers in the field. Steven has an extraordinary list of accomplishments and awards, considered by many, including Foreign Policy and Time magazine, to be amongst the 100 Most Influential People in the World Today. Historian and author, Rutger Bregman, is acclaimed for his bestselling book, Utopia for Realists: and how we can get there. Described by The Guardian as 'the Dutch wunderkind of new ideas' and by TED as 'one of Europe's most prominent young thinkers', Bregman's vision of (and for) humankind is a call to rethink our understanding of the past, and our vision for the future.

Coinciding with the rise of the homo sapien, this might be the oldest and most important philosophical question: what is human nature?

Contents

Part I. Humankind

Part II. Further Analysis and Discussion

Links

Rutger Bregman, Humankind: A Hopeful History.

Steven Pinker, The Better Angels of Our Nature: A History of Violence and Humanity.

Meet Jack. Jack, like most individuals, takes great care of his health, appearance, the fulfilment of his projects, and the quality of his relationships with friends and family.

Today Jack is preparing for another episode of his iconic philosophy podcast. He has been reading diligently, noting fastidiously, and practicing his jokes in the mirror. Fully invested in his work, he goes to great lengths to ensure that the podcast is well received. But today is no ordinary day for Jack, something is about to happen that he could never prepare for.

Sat at his desk with his nose in Thomas Nagel's Mortal Questions, Jack reaches for his cafetière to refill his Nietzsche coffee mug - when he hears the sound of a heavy creak above him. The room begins to shake, the coffee mug spills, and Jack jumps out of his chair as dust begins to fall around him. Fearing that the roof will cave, he runs out of the house, but finds that the streets are shaking too.

Like the set of a stage, the neighbourhood before his eyes begins to fall backwards. As the walls hit the ground, Jack sees countless figures in black uniforms running frantically in all directions. He looks up to the sky and sees several tall figures on ladders: a blue figure holds a large, blinding torch, a white figure holds a watering can, and a black figure holds what seems to be a large block of cheese. Jack is overwhelmed with disbelief - he is standing in the middle of a stage. Suddenly, one of the figures shouts instructions to another, who frantically pulls on a rope - the stage rising back to its original position, the figures disappearing.

It dawns on him: Jack is the actor in a play. What of his life? His childhood? His family and friends? What of his projects? Will he ever be able to return, to his old life?

Jack ponders the thought for a moment and walks back into his home. He cleans up the coffee, brushes up the dust, sits back down in his chair… and continues, with his reading.

Contents

Part I. Thomas Nagel

Part II. Camus, Criticisms, and Comparison

Part III. Further Analysis and Discussion

Links

Thomas Nagel, The Absurd (1971).

Albert Camus, The Myth of Sisyphus (1942).

Meet Jack. Jack, like most individuals, takes great care of his health, appearance, the fulfilment of his projects, and the quality of his relationships with friends and family.

Today Jack is preparing for another episode of his iconic philosophy podcast. He has been reading diligently, noting fastidiously, and practicing his jokes in the mirror. Fully invested in his work, he goes to great lengths to ensure that the podcast is well received. But today is no ordinary day for Jack, something is about to happen that he could never prepare for.

Sat at his desk with his nose in Thomas Nagel's Mortal Questions, Jack reaches for his cafetière to refill his Nietzsche coffee mug - when he hears the sound of a heavy creak above him. The room begins to shake, the coffee mug spills, and Jack jumps out of his chair as dust begins to fall around him. Fearing that the roof will cave, he runs out of the house, but finds that the streets are shaking too.

Like the set of a stage, the neighbourhood before his eyes begins to fall backwards. As the walls hit the ground, Jack sees countless figures in black uniforms running frantically in all directions. He looks up to the sky and sees several tall figures on ladders: a blue figure holds a large, blinding torch, a white figure holds a watering can, and a black figure holds what seems to be a large block of cheese. Jack is overwhelmed with disbelief - he is standing in the middle of a stage. Suddenly, one of the figures shouts instructions to another, who frantically pulls on a rope - the stage rising back to its original position, the figures disappearing.

It dawns on him: Jack is the actor in a play. What of his life? His childhood? His family and friends? What of his projects? Will he ever be able to return, to his old life?

Jack ponders the thought for a moment and walks back into his home. He cleans up the coffee, brushes up the dust, sits back down in his chair… and continues, with his reading.

Contents

Part I. Thomas Nagel

Part II. Camus, Criticisms, and Comparison

Part III. Further Analysis and Discussion

Links

Thomas Nagel, The Absurd (1971).

Albert Camus, The Myth of Sisyphus (1942).

Meet Jack. Jack, like most individuals, takes great care of his health, appearance, the fulfilment of his projects, and the quality of his relationships with friends and family.

Today Jack is preparing for another episode of his iconic philosophy podcast. He has been reading diligently, noting fastidiously, and practicing his jokes in the mirror. Fully invested in his work, he goes to great lengths to ensure that the podcast is well received. But today is no ordinary day for Jack, something is about to happen that he could never prepare for.

Sat at his desk with his nose in Thomas Nagel's Mortal Questions, Jack reaches for his cafetière to refill his Nietzsche coffee mug - when he hears the sound of a heavy creak above him. The room begins to shake, the coffee mug spills, and Jack jumps out of his chair as dust begins to fall around him. Fearing that the roof will cave, he runs out of the house, but finds that the streets are shaking too.

Like the set of a stage, the neighbourhood before his eyes begins to fall backwards. As the walls hit the ground, Jack sees countless figures in black uniforms running frantically in all directions. He looks up to the sky and sees several tall figures on ladders: a blue figure holds a large, blinding torch, a white figure holds a watering can, and a black figure holds what seems to be a large block of cheese. Jack is overwhelmed with disbelief - he is standing in the middle of a stage. Suddenly, one of the figures shouts instructions to another, who frantically pulls on a rope - the stage rising back to its original position, the figures disappearing.

It dawns on him: Jack is the actor in a play. What of his life? His childhood? His family and friends? What of his projects? Will he ever be able to return, to his old life?

Jack ponders the thought for a moment and walks back into his home. He cleans up the coffee, brushes up the dust, sits back down in his chair… and continues, with his reading.

Contents

Part I. Thomas Nagel

Part II. Camus, Criticisms, and Comparison

Part III. Further Analysis and Discussion

Links

Thomas Nagel, The Absurd (1971).

Albert Camus, The Myth of Sisyphus (1942).

Imagine two possible worlds. In the first world, Andrew is driving home from an intimate dinner party with Olly and Jack. He has been enjoying a range of delicious cheeses and wines, despite being the designated driver. With the exception of Andrew's singing, the drive is uneventful, and the party arrives home, safe and sound. In the second world, the same initial conditions apply. Andrew has enjoyed a plethora of gastronomic delights, and finds himself behind the wheel, singing without reservation. Driving through the familiar country roads, where sadly it has been known for deer to meet the paths of oncoming traffic, Andrew sees an unknown shape ahead. Too slow to react, the car strikes the figure, and Andrew feels the crunch of the object beneath his wheels. The following morning, Andrew switches on Radio 4: 'Police are requesting any information the public might have relating to a hit and run on Country Road yesterday evening, where a 6-year-old boy unfortunately lost his life. Anybody with information relating to the event, believed to have occurred in the hours in which one could be expected to be travelling home from an intimate dinner party, should contact their local police station immediately'. Andrew realises that it was not a deer he hit with his car, and turns himself in to the police station.

For Bernard Williams and Thomas Nagel, this is a classic case of moral luck. In both possible worlds, Andrew's actions and intentions were the same. In the first, Andrew wakes up and continues with his life. In the second, we expect him to face up to fourteen years in prison. Our question: should we judge Andrew's moral character any more harshly in the second case than the first - do they not deserve the same punishment?

Contents

Part I. Bernard Williams

Part II. Thomas Nagel

Part III. Further Analysis and Discussion

Links

Thomas Nagel, Moral Luck

Bernard Williams, Moral Luck

Internet Encyclopedia of Philosophy, Moral Luck

Stanford Encyclopedia of Philosophy, Moral Luck

Imagine two possible worlds. In the first world, Andrew is driving home from an intimate dinner party with Olly and Jack. He has been enjoying a range of delicious cheeses and wines, despite being the designated driver. With the exception of Andrew's singing, the drive is uneventful, and the party arrives home, safe and sound. In the second world, the same initial conditions apply. Andrew has enjoyed a plethora of gastronomic delights, and finds himself behind the wheel, singing without reservation. Driving through the familiar country roads, where sadly it has been known for deer to meet the paths of oncoming traffic, Andrew sees an unknown shape ahead. Too slow to react, the car strikes the figure, and Andrew feels the crunch of the object beneath his wheels. The following morning, Andrew switches on Radio 4: 'Police are requesting any information the public might have relating to a hit and run on Country Road yesterday evening, where a 6-year-old boy unfortunately lost his life. Anybody with information relating to the event, believed to have occurred in the hours in which one could be expected to be travelling home from an intimate dinner party, should contact their local police station immediately'. Andrew realises that it was not a deer he hit with his car, and turns himself in to the police station.

For Bernard Williams and Thomas Nagel, this is a classic case of moral luck. In both possible worlds, Andrew's actions and intentions were the same. In the first, Andrew wakes up and continues with his life. In the second, we expect him to face up to fourteen years in prison. Our question: should we judge Andrew's moral character any more harshly in the second case than the first - do they not deserve the same punishment?

Contents

Part I. Bernard Williams

Part II. Thomas Nagel

Part III. Further Analysis and Discussion

Links

Thomas Nagel, Moral Luck

Bernard Williams, Moral Luck

Internet Encyclopedia of Philosophy, Moral Luck

Stanford Encyclopedia of Philosophy, Moral Luck

Imagine two possible worlds. In the first world, Andrew is driving home from an intimate dinner party with Olly and Jack. He has been enjoying a range of delicious cheeses and wines, despite being the designated driver. With the exception of Andrew's singing, the drive is uneventful, and the party arrives home, safe and sound. In the second world, the same initial conditions apply. Andrew has enjoyed a plethora of gastronomic delights, and finds himself behind the wheel, singing without reservation. Driving through the familiar country roads, where sadly it has been known for deer to meet the paths of oncoming traffic, Andrew sees an unknown shape ahead. Too slow to react, the car strikes the figure, and Andrew feels the crunch of the object beneath his wheels. The following morning, Andrew switches on Radio 4: 'Police are requesting any information the public might have relating to a hit and run on Country Road yesterday evening, where a 6-year-old boy unfortunately lost his life. Anybody with information relating to the event, believed to have occurred in the hours in which one could be expected to be travelling home from an intimate dinner party, should contact their local police station immediately'. Andrew realises that it was not a deer he hit with his car, and turns himself in to the police station.

For Bernard Williams and Thomas Nagel, this is a classic case of moral luck. In both possible worlds, Andrew's actions and intentions were the same. In the first, Andrew wakes up and continues with his life. In the second, we expect him to face up to fourteen years in prison. Our question: should we judge Andrew's moral character any more harshly in the second case than the first - do they not deserve the same punishment?

Contents

Part I. Bernard Williams

Part II. Thomas Nagel

Part III. Further Analysis and Discussion

Links

Thomas Nagel, Moral Luck

Bernard Williams, Moral Luck

Internet Encyclopedia of Philosophy, Moral Luck

Stanford Encyclopedia of Philosophy, Moral Luck

There's great pleasure to be found in make-believe. Instantly shifting our perspectives and belief systems gives rise to new possibilities – possibilities that are unavailable to the serious and sober-minded. Yet, as time passes, so does our desire to play. Adults – and, perhaps more so, philosophers – are instructed to 'grow up', to build their lives and views on sensible grounds, and leave their disposition for laughter, disruption, and mischief in the playground. For C. T Nguyen – Professor of Philosophy at the University of Utah – this is a foolish mistake.

C. T Nguyen is one of the most innovative aestheticians of our time. As well as being published across philosophy's leading journals, Nguyen's work – which focuses on art, games, and agency – has earned him several notable prizes, including the American Philosophical Association 2021 Award, for his book Games: Agency as Art.

In this episode, we'll be speaking to Nguyen about intellectual playfulness. For Nguyen, playfulness should be understood as a virtue and not a vice. When we explore philosophical ideas through our usual perspectives, we close ourselves off from a rich set of alternative possibilities, and risk re-directing good-faith inquiry into bad-faith results. Playfulness, however, allows us to escape these traps in our thinking, and open ourselves up to the possibility of creativity.

This episode is produced in partnership with the Aesthetics and Political Epistemology Project at the University of Liverpool, led by Katherine Furman, Robin McKenna, and Vid Simoniti and funded by the British Society of Aesthetics.

Contents

Part I. The Ideal Thinker

Part II. Further Analysis and Discussion

Links

C. Thi Nguyen, 'Playfulness Versus Epistemic Traps' (paper)

C. Thi Nguyen, Games: Agency As Art (book)

C. Thi Nguyen, website

C. Thi Nguyen, X (Twitter)

John Gierach, Fly Fishing Small Streams (book)

Natasha Dow Schüll, Addiction by Design: Machine Gambling in Las Vegas (book)

Monster Train (game)

Olivia Coombes is a philosopher and teacher at the University of Edinburgh whose research focuses on issues about the possibility of time travel, the paradoxes involved in time travel, and how these topics relate to the question of free-will. In addition to this, Liv is also the co-host of the Edinburgh-based podcast Two Philosophers: One Podcast, No Problems.

Since the philosopher David Lewis, and before, philosophers, scientists, movie fans (pretty much everybody), have deliberated the possibility of time travel. People have asked questions like: What is the order of time? If we could build a powerful enough machine, would we be able to travel through time? Causation goes forwards in time, but is there anything stopping it going backwards? And, if it could, can we have causal loops in time?

In this episode we're going to be focusing on the grandfather paradox, which is one instance of the question: can time travellers change the past? This paradox asks us whether or not we could go back in time and kill our own grandfathers. Many people say no: it is logically impossible, like squaring circles, or making something from nothing. However, Olivia Coombes thinks differently. She thinks that we can kill our grandfathers, and that we are able to change the past.

Contents

Part I. Time Traveller Abilities

Part II. Further Analysis and Discussion

Links

Olivia Coombes, University Profile.

Olivia Coombes, Twitter.

Two Philosophers: One Podcast, No Problems.

David Lewis, The Paradoxes of Time Travel (1976).

Olivia Coombes is a philosopher and teacher at the University of Edinburgh whose research focuses on issues about the possibility of time travel, the paradoxes involved in time travel, and how these topics relate to the question of free-will. In addition to this, Liv is also the co-host of the Edinburgh-based podcast Two Philosophers: One Podcast, No Problems.

Since the philosopher David Lewis, and before, philosophers, scientists, movie fans (pretty much everybody), have deliberated the possibility of time travel. People have asked questions like: What is the order of time? If we could build a powerful enough machine, would we be able to travel through time? Causation goes forwards in time, but is there anything stopping it going backwards? And, if it could, can we have causal loops in time?

In this episode we're going to be focusing on the grandfather paradox, which is one instance of the question: can time travellers change the past? This paradox asks us whether or not we could go back in time and kill our own grandfathers. Many people say no: it is logically impossible, like squaring circles, or making something from nothing. However, Olivia Coombes thinks differently. She thinks that we can kill our grandfathers, and that we are able to change the past.

Contents

Part I. Time Traveller Abilities

Part II. Further Analysis and Discussion

Links

Olivia Coombes, University Profile.

Olivia Coombes, Twitter.

Two Philosophers: One Podcast, No Problems.

David Lewis, The Paradoxes of Time Travel (1976).

All my life, I have been fed apples from that tree. I was told it was the only tree worth eating from. Every day, whether it was in school or in the church, someone would arrive with a basket, and I would take what they offered. Today a similar basket lays in front of me, full of apples I've been saving so to take a closer inspection.

Check those apples for me would you? Why so worried? Surely if they are good, there is nothing to worry about. You've heard of the Italian who was punished for checking, you say? I understand. I will do it myself.

There are too many in there to check one by one. I shall take them all out and only place back in the basket the ones that are certifiably good! I think the Italian might have been onto something, they all look rotten! I must check closer. I refuse to accept that they are all bad!

Ah, there is one. That will do. Perhaps the seeds can be used to grow more good apples...

Contents

Part I. The Life of René Descartes.

Part II. Meditations on First Philosophy, 1-2.

Part III. Meditations on First Philosophy, 3-4.

Part IV. Meditations on First Philosophy, 5-6.

Part V. Further Analysis and Discussion.

Links

René Descartes, Meditations on First Philosophy: in which are demonstrated the existence of God and the distinction between the human soul and body (Early Modern Texts).