Evil, after many years of neglect in ethics, has returned as a topic of interest since at least 9/11. One of the things that characterizes this return is the use of science. Traditionally, evil has been understood as a phenomenon… Read more ›
In his book The Divided Self (Penguin: 1969) the Scottish psychiatrist R. D. Laing (1927-1989) attempts to existentially and phenomenologically, rather than biologically and clinically, understand “the schizoid individual” or “an individual the totality of whose experience is split in two… Read more ›
Lloyd Alexander (1924-2007) was one the greatest authors of novels for young people. His five book series Chronicles of Prydain is one of the most entertaining and profound fantasy epics of all time. Before becoming an author of over 40… Read more ›
Albert Camus, in chapter two of his profound novel The Fall, has his character Jean-Baptiste Clamence present us with the following troubling, yet certainly applicable in some cases, observations: “Have you ever noticed that death alone awakens our feelings? How… Read more ›
In a set of previous posts I explore what I take to be one of the most perceptive and useful accounts of moral evil available, namely, that put forth in chapter 4 of Soren Kierkegaard’s (1813-1855) eccentric work The Concept of… Read more ›
Machiavelli In The Prince (Penguin: 1981), Machiavelli (1469-1527) wrote: “There are two things a prince must fear: internal subversion from his subjects; and external aggression by foreign powers. Against the latter, his defense lies in being well-armed and having good… Read more ›
A still from Ingmar Bergman’s thoughtful horror film The Hour of the Wolf Aesthetic expressions of horror are produced and enjoyed by people all over the world. But some bemoan such horror and do their best to avoid it. However,… Read more ›
In May 1963, the Swedish film director Ingmar Bergman (1918-2007) retrospectively described his films Through a Glass Darkly, Winter Light, and The Silence as a trilogy with a theme: “The theme of these three films is a ‘reduction’ – in… Read more ›
In May 1963, the Swedish film director Ingmar Bergman (1918-2007) retrospectively described his films Through a Glass Darkly, Winter Light, and The Silence as a trilogy with a theme: “The theme of these three films is a ‘reduction’ – in… Read more ›
“Dogs bark at whomsoever they do not recognize” (translated by T. M. Robinson) This aphorism from Heraclitus (fl. c. 500 B.C.E.) suggests many humans are like dogs insofar as they “bark” at that which they think is different. They bark… Read more ›
The great Marsilio Ficino (1433-1499) was, among other things, an Italian renaissance scholar, Catholic priest, humanist philosopher, astrologer, doctor, musician, reviver of Platonism, and the first translator of Plato’s complete extant works into Latin. He was also the head of… Read more ›
It is popular these days to think about evil from a scientific perspective that sees evil as, for example, a function of an improperly working brain. Such approaches typically remove free will and the more traditional parameters in which discussions… Read more ›
Plato, in his dialogue Republic (see Book II, lines 368-374), has Socrates construct an ideal state in order to figure out what an ideal soul would look like. Socrates begins by describing a variety of people – shoemaker, weaver, builder, farmer,… Read more ›
St. Gregory of Nyssa (335-394), in his work On the Soul and Resurrection (St. Vladmir’s Seminary Press, 1993), presents a very stimulating dialogue between two characters: Gregory and his sister Macrina. Through Macrina he argues that the existence of virtue… Read more ›
In the last two posts I explored the basics of natural law theory and some examples of it in action in relation to social justice. Now let’s take a closer look Martin Luther King, Jr.’s use of the theory which,… Read more ›
In part 1 of this series, I laid out the basics of natural law theory and we looked at some examples from Aristotle and Aquinas. Now let’s turn to three examples of the theory in relation to social justice. Throughout… Read more ›
In his classic work On Liberty (1859), John Stuart Mill (1806-1873) claimed that the freedom of thought and discussion was indispensable to a free society. Mill’s argument in defense of this freedom revolves around fallibilism or the view that no… Read more ›
Die Fahne Hoch! Frank Stella, 1959 In previous posts we have seen ways in which Eros (love) can imply, lead to, or be thwarted by Thanatos (death). Here is yet another example of a relation between the two that focuses… Read more ›
A theodicy is an attempt to justify God’s attributes (usually all knowing, all good, and all powerful) in the face of evil. One way to justify God in the face of evil is to claim that evil is actually orchestrated… Read more ›
In the last post, I considered how Shakespeare’s Richard III can be used to illustrate five stages of tyranny in politics. Now let’s look at how the play, on the one hand, illustrates four forms of evil, namely, demonic, instrumental,… Read more ›
Shakespeare’s Richard III, although fairly simple in structure, is rich in philosophical insights. In this series of posts I will explore many of these insights. Let’s begin by looking at how the play illustrates stages of tyranny that can be… Read more ›
In the last three posts I have considered Plato’s argument for the immortality of the soul in book X of his dialogue the Republic. I would like to finish this series with a look at one attempt to present a… Read more ›
The intellectual and dramatic flow of Plato’s dialogue Republic is driven by Socrates’ attempt to show what justice is and why being just is superior to being unjust. A character, Glaucon, presents a challenge to Socrates in Book II: why… Read more ›
‘Existentialism’ is a term that usually refers to philosophies that revolve around general and fundamental notions like authentic selfhood (or lack thereof), responsibility, choice, anxiety, death, commitment, and passion. Existential philosophers usually avoid discussing impersonal issues and issues in an… Read more ›
In the previous post we saw how aspects of Stoker’s Dracula can be interpreted through the psychoanalytic lens. This led us to consider symbols of unconscious drives, fears, wishes, and defense mechanisms. We also saw how sadism, masochism, and repression… Read more ›
In 1897 Bram Stoker wrote his novel Dracula and, in doing so, set the archetype for the modern vampire. Vampire legends had been around since at least the ancient world[1] and the term ‘vampire’ was in circulation since at least… Read more ›
In this three-part introduction to Soren Kierkegaard I have tried, so far, to make it clear (1) what Kierkegaard’s fundamental problem is; (2) what his solution to the problem is. We have seen that disintegrated selfhood is the problem and… Read more ›
In the first part of my overview of Soren Kierkegaard’s philosophy, I argued that his fundamental problem is the wide-spread distintegration of the self or inauthenticity. Kierkegaard’s answer to the problem of inauthenticity can be simply stated: we must develop… Read more ›
In this introduction to Soren Kierkegaard (1813-1855) I want to do three things: (1) make it clear what Kierkegaard’s fundamental problem is; (2) make it clear what his solution to the problem is; and (3) discuss the three ways of… Read more ›
Ernest Becker, in his Pulitzer Prize winning book The Denial of Death (New York: Free Press, 1973), argues that “the problem of heroics is the central one of human life, that it goes deeper into human nature than anything else… Read more ›
Tristan Tzara, in his Dadaist Manifesto of 1918, argued that Dadaists were out to “assassinate beauty”. But why would anyone want to assassinate beauty? In the previous post in this series (go here) I discussed, with reference to Plato’s Symposium,… Read more ›
For centuries it was understood that if something was art then it was beautiful. However, in the 19th and 20th centuries many artists turned their backs on beauty. Here we could think of various works created within the romantic movement… Read more ›
In post #41 (see here) I presented an essay exploring the relationship between freedom and critical thinking. Here I want to briefly suggest that human freedom, that most elusive yet visceral of phenomena, can be understood in a very immediate… Read more ›
One of the most amazing things about the world in which we live is the technology of communication. The written word is printed and distributed quicker than ever before. We have satellite radio and hundreds of TV channels. And now… Read more ›
The Danish proto-existentialist philosopher Soren Kierkegaard (1813-1855) put forth an intriguing account of the demonic in chapter 4 of his eccentric work The Concept of Anxiety (see the Princeton edition translated by the Hongs). Kierkegaard claims the demonic person has “anxiety about the… Read more ›
The aesthetic category of the uncanny became popular in late romanticism (late 1800s), Gothic fiction, and a variety of art movements including surrealism, dadaism, and symbolism. This category is just as illuminating as the beautiful and the sublime, but it is… Read more ›
The late Professor Michael Bobkoff passionately taught Honors Holocaust Studies at Westchester Community College in New York for many years. During his last semester (Spring 2012) he gave a talk about the challenges he faced over the years in teaching… Read more ›
It is a great misfortune and embarrassment that the history of Western philosophy has little to say about why racism—the belief that different races have different qualities and abilities, and that some races are inherently superior or inferior—occurs. One of… Read more ›
The Danish proto-existentialist philosopher Soren Kierkegaard (1813-1855) put forth an intriguing account of the demonic in chapter 4 of his eccentric work The Concept of Anxiety (see the Princeton edition translated by the Hongs). Kierkegaard claims the demonic person has “anxiety about the… Read more ›