Phi Fic

On Candide: or, Optimism, the novel by Voltaire (1759). Is life good? Popular Enlightenment philosopher Leibniz argued that it's good by definition. God is perfectly good and all-powerful, so whatever he created must have been as good as it can be; we live in the best of all possible worlds. Voltaire loads this satirical adventure story up with horrific violence to demonstrate that Leibniz's position is just silly. Life is filled with suffering, and human nature is such that even in peace and prosperity, we're basically miserable. Yet we still love life despite this. Tend your garden! Get the full discussion at partiallyexaminedlife.com.

On Friedrich Nietzsche's "On Truth and Lies in a Nonmoral Sense" (1873). What is truth? This essay, written early in Nietzsche's career, is taken by many to make the extreme claim that there is no truth, that all of the "truths" we tell each other are just agreements by social convention. WIth guest Jessica Berry, who argues that that Nietzsche is a skeptic: our "truths" don't correspond with the world beyond our human conceptions; all knowledge is laden with human interests. Get the full discussion at partiallyexaminedlife.com.

On Aristotle's Politics (350 BCE), books 1 (ch 1-2), 3, 4 (ch 1-3), 5 (ch 1-2), 6 (ch 1-6), and 7 (ch. 1-3, 13-15). Aristotle provides both a taxonomy of the types of government, based on observations of numerous constitutions of the states of his time, and prescriptions on how to best order a state. Get the full discussion at partiallyexaminedlife.com.

On Alasdair MacIntyre's After Virtue: A Study in Moral Theory (1981), mostly ch. 3-7 and 14-17. What justifies ethical claims? MacIntyre claims that no modern attempt to ground ethics has worked, and that's because we've abandoned Aristotle. We see facts and values as fundamentally different: the things science discovers vs. these weird things that have nothing to do with science. In Aristotle's teleological view, everything comes with built-in goals, so just as a plant will aim grow green and healthy, people have a definite kind of virtue towards which we do and should naturally strive. Get the full discussion at partiallyexaminedlife.com.

On G.E. Moore's Principia Ethica, ch. 1 (1903); Charles Leslie Stevenson's "The Emotive Meaning of Ethical Terms" (1937), and Alasdair MacIntyre's After Virtue, ch. 1-2. Is there such a thing as moral intuition? Is "good" a simple property that we all recognize but can't explain like yellow? Or are moral terms just tools we use to convince other people to like things that we like? Get the full discussion at partiallyexaminedlife.com.

On Bergson's Laughter: An Essay on the Meaning of the Comic (1900). What is humor? Bergson says that, fundamentally, we laugh as a form of social corrective when others are slow to adapt to society's demands. Other types of humor are derivative from this. With guest Jennifer Dziura. Get the full discussion at partiallyexaminedlife.com.

Continuing discussion of Ludwig Wittgenstein's Philosophical Investigations, Part I, sections 1-33 and 191-360. With guest Philosophy Bro. On "family resemlances" in concepts, dismissing philosophical puzzles as grammatical mistakes, and the private language argument. Get the full discussion at partiallyexaminedlife.com.

On Ludwig Wittgenstein's Philosophical Investigations, Part I, sections 1-33 and 191-360 (written around 1946). What is linguistic meaning? Wittgenstein argues that it's not some mysterious entity in the mind, but that it is a public matter: you understand a word if you can use it appropriately, and you know the context in which it's appropriate to use it and how to react when you hear it in that context. W. calls such a context a "language game," and sees language as big heap of these games, spanning a wide range of human activity. With guest Philosophy Bro. Get the full discussion at partiallyexaminedlife.com.

Continuing our discussion of Owen Flanagan's The Bodhisattva's Brain: Buddhism Naturalized (2011). Are the basic tenets of Buddhism compatible with a respect for science? We talk (eventually) about talk about karma, nirvana, emptiness, no-self, and the four noble truths. Get the full discussion at partiallyexaminedlife.com.

Discussing The Bodhisattva's Brain: Buddhism Naturalized (2011) with Owen Flanagan. What philosophical insights can we modern folks with our science and naturalism (i.e. inclination against super-natural explanations) glean from Buddhisim? Flanagan says plenty: We can profitably put Buddhist ethics in dialogue with familiar types of virtue ethics. However, we need to be skeptical of any claims to scientific support the superior happiness of Buddhists. Get the full discussion at partiallyexaminedlife.com.