There’s an influential critique of Marx that accuses him of failure to take sufficient account of race in his analysis of capitalism. But is this a fair assessment? What happens when we bring racial analysis to the Marxist tradition? And how “Marxist” is a contemporary liberation movement like Black Lives Matter?
Karl Marx's interest in philosophy took an early swerve into journalism, and he famously wrote that "philosophers have only interpreted the world - the point is to change it". On one hand he was a revolutionary who favoured getting his hands dirty in the muck of history over abstract theorising, but on the other hand he was also a man of ideas who engaged with many of the philosophers of his day, in particular Hegel. Was Marx himself a philosopher?
Karl Marx's interest in philosophy took an early swerve into journalism, and he famously wrote that "philosophers have only interpreted the world - the point is to change it". On one hand he was a revolutionary who favoured getting his hands dirty in the muck of history over abstract theorising, but on the other hand he was also a man of ideas who engaged with many of the philosophers of his day, in particular Hegel. Was Marx himself a philosopher?
Does anti-racism require open borders? Should refugees be selected on the basis of the skills they offer? Can immigration restrictions conform to the demands of justice? Conventional wisdom says that philosophers approach these kinds of questions from a normative perspective - their job is to establish principles for how a society should be run, as distinct from the job of a historian or a sociologist. But is that really the case?
Does anti-racism require open borders? Should refugees be selected on the basis of the skills they offer? Can immigration restrictions conform to the demands of justice? Conventional wisdom says that philosophers approach these kinds of questions from a normative perspective - their job is to establish principles for how a society should be run, as distinct from the job of a historian or a sociologist. But is that really the case?
Buddhist teaching is radically egalitarian, and yet the need for a Buddhist feminism is pressing. Is gender irrelevant to Buddhist teaching? And for women who have been denied agency or a sense of identity, how reasonable is the doctrine of non-self?
Scottish philosopher David Hume was an amiable 18th century gentleman - cultured, generous, well liked by all who knew him. And yet he's become something of a "thinker's thinker", hugely admired by academic philosophers, but never quite managing to fire the public imagination or attain the mythic status of a Socrates or a Nietzsche. Our guest this week believes it's time to embrace Hume as a philosopher who can teach us how to live.
Scottish philosopher David Hume was an amiable 18th century gentleman - cultured, generous, well liked by all who knew him. And yet he's become something of a "thinker's thinker", hugely admired by academic philosophers, but never quite managing to fire the public imagination or attain the mythic status of a Socrates or a Nietzsche. Our guest this week believes it's time to embrace Hume as a philosopher who can teach us how to live.
Going from one country to another is mostly thought of as a movement in space - a change of one physical location for another. But migration can also make profound changes in the everyday experience of time, and this is especially acute in cases where migration status is uncertain - on a temporary visa, say, or in immigration detention.
Going from one country to another is mostly thought of as a movement in space - a change of one physical location for another. But migration can also make profound changes in the everyday experience of time, and this is especially acute in cases where migration status is uncertain - on a temporary visa, say, or in immigration detention.
Logic in Western philosophy can have formal perfection, but limited epistemic value. "All chairs are 50 feet tall, my mother is a chair, therefore my mother is 50 feet tall" is a sound piece of logical deduction, but it doesn't tell us anything true or useful about the world. In Indian intellectual tradition, logic is more like scientific reasoning - its aim is to increase knowledge. This week we're looking at logic in one of the classical schools of Indian philosophy....
Logic in Western philosophy can have formal perfection, but limited epistemic value. "All chairs are 50 feet tall, my mother is a chair, therefore my mother is 50 feet tall" is a sound piece of logical deduction, but it doesn't tell us anything true or useful about the world. In Indian intellectual tradition, logic is more like scientific reasoning - its aim is to increase knowledge. This week we're looking at logic in one of the classical schools of Indian philosophy....
Each of us is made up of a mix of identities - political, sexual, class, gender and so on. But how often do we stop to think of our ecocultural identity? This week we hear from the co-editors of a new book whose message is that in order to arrest the slide into ecological calamity, we urgently need to de-throne our species and embrace a new humility.
Each of us is made up of a mix of identities - political, sexual, class, gender and so on. But how often do we stop to think of our ecocultural identity? This week we hear from the co-editors of a new book whose message is that in order to arrest the slide into ecological calamity, we urgently need to de-throne our species and embrace a new humility.
What happens when we recognise non-human animals as sentient beings with rights? Why do women have a particular stake in environmental justice? What exactly do we mean when we talk about sustainability? Anyone looking for a way into these important contemporary questions could start by exploring the work of Val Plumwood, the pioneering Australian eco-feminist philosopher who died in 2008.
What happens when we recognise non-human animals as sentient beings with rights? Why do women have a particular stake in environmental justice? What exactly do we mean when we talk about sustainability? Anyone looking for a way into these important contemporary questions could start by exploring the work of Val Plumwood, the pioneering Australian eco-feminist philosopher who died in 2008.
Feeling a little distracted lately? Most of us are, and not just lately. We tend to view withering attention spans and the compulsion to seek change for its own sake as curses of the social media era, but restless dissatisfaction has been the subject of philosophical inquiry for centuries.
“Making sense” of something is often understood as a rational, purely mental process – an understanding based on the Cartesian separation of mind and body. But what about the role of the senses in sensemaking? This week we’re looking at sensemaking as an embodied phenomenon in such highly rational, technocratic environments as seafaring and air control.
There’s a lot of talk these days about building ethics into artificial intelligence systems. From a philosophical perspective, it’s a daunting challenge – and this has to do with the nature of ethics, which is more than just a set of principles and instructions. Can machines ever really be moral agents?
There’s a lot of talk these days about building ethics into artificial intelligence systems. From a philosophical perspective, it’s a daunting challenge – and this has to do with the nature of ethics, which is more than just a set of principles and instructions. Can machines ever really be moral agents?
Institutions shape every aspect of our lives, yet they can be strangely amorphous things, operating according to norms and conventions that often undermine each other. For women, this can result in institutional discrimination – in workplaces and public organisations, but also in less tangible institutions like the family and the law. This week we’re talking feminist institutionalism, and the need for a women’s honour code.
Institutions shape every aspect of our lives, yet they can be strangely amorphous things, operating according to norms and conventions that often undermine each other. For women, this can result in institutional discrimination – in workplaces and public organisations, but also in less tangible institutions like the family and the law. This week we’re talking feminist institutionalism, and the need for a women’s honour code.
Identity politics is grounded in the appeal to a stable, unified self and the authority of testimony. But this week we’re asking whether that foundation is solid, and if deconstructing it might allow for a more flexible approach to social justice.
Identity politics is grounded in the appeal to a stable, unified self and the authority of testimony. But this week we’re asking whether that foundation is solid, and if deconstructing it might allow for a more flexible approach to social justice.
What does it mean to live according to Stoic philosophical principles - and what do the ancient Greeks and Romans have to tell us in the modern world?
What does it mean to live according to Stoic philosophical principles - and what do the ancient Greeks and Romans have to tell us in the modern world?
The 19th century notion of race as something rooted in biology and genetics is a well-debunked idea whose time has passed. But the more recent liberal conception of race as a social construct fails to acknowledge the ways in which race is lived in and through the body (something the COVID pandemic has thrown into sharp relief). This week we’re talking about race as theory and experience, and how best to increase racial literacy.
The 19th century notion of race as something rooted in biology and genetics is a well-debunked idea whose time has passed. But the more recent liberal conception of race as a social construct fails to acknowledge the ways in which race is lived in and through the body (something the COVID pandemic has thrown into sharp relief). This week we’re talking about race as theory and experience, and how best to increase racial literacy.
In an increasingly connected, globalised world, borrowing freely between cultures can draw moral condemnation. Cultures have fuzzy edges, and it can be hard for the unwary artist to know exactly when and where respectful homage tips into cultural appropriation. This week we’re looking at where the moral lines are drawn, and asking if “cultural appropriation” might be a term that obscures more than it reveals.
In an increasingly connected, globalised world, borrowing freely between cultures can draw moral condemnation. Cultures have fuzzy edges, and it can be hard for the unwary artist to know exactly when and where respectful homage tips into cultural appropriation. This week we’re looking at where the moral lines are drawn, and asking if “cultural appropriation” might be a term that obscures more than it reveals.
