INVITATION TO DIALOGUE – PHILOSOPHY AND SCIENCE
Initiated by – ANNE BUTTIMER – TORSTEN HAGERSTRAND
DR. RICK RODERICK – Department of Philosophy – DUKE UNIVERSITY
Recorded at – THE UNIVERSITY OF TEXAS AT AUSTIN – April 8, 1987
AB: Today we have the pleasure of meeting Doctor Rick Roderick, a philosopher from Duke University who is here visiting the University of Texas which is his alma mater. Yesterday he gave us a brilliant lecture in my seminar and so I asked him if he would meet me today and tell me a little bit more about himself so we keep something of his visit with us. Rick, you are particularly interested in Habermas and the school of critical theory. I want to ask you some things about that, but first I would like to ask you about your background; where you grew up and what it was that led you to philosophy. View Full Article »
Transcript: You know, how many novels begin with sentences describing the sky and the landscape. There are so many. It’s a standard novelistic beginning. Gibson begins his novel Neuromancer with the following sentence, and I consider it the best first sentence in 20th century American literature. I hate to use the word literature about this stuff. Neuromancer being a work of what I call “near future fiction”. A work that projects, as does the movie Blade Runner, the near future of possible social development based on very close analysis of current trends. In any case, the first sentence of the novel goes like this: View Full Article »
Transcript: …again, this word “Nihilism” I’ll… I’ll say a bit more about. In a context where the threat was Nihilism. A culture where there was no fabric from which to construct meaning. Now, Nihilism, in a certain way won’t be used by me to describe a philosophical position. Because to the extent it does, it’s supposed to be some silly position like this: “Nihilists are people who believe in nothing”. Well, if that’s what Nihilists were, there wouldn’t be any, and that’s not what we are diagnosing. View Full Article »
Transcript: First, what’s supposed to be so scandalous about Nietzsche. Nietzsche is supposed to hold the scandalous view that knowledge is a form of power. Now that is scandalous because knowledge is knowledge. It’s objective. You know, like journalism. And it would be scandalous to show that wherever we find knowledge, we will find it structured and constructed around a system (or systems) of power. Won’t find one without the other. View Full Article »
Transcript: …so that the process of a world becoming bureaucratically more complex and more intrusive at the level of the state is a world phenomenon. It’s not localisable. The process of an economy becoming ever more diverse – commodifying ever more sections of our lives… until we’ve replaced the “Sunday stroll”, to use another example… I mean, I’m old enough to remember that… when I’d go with my grandad, and we’d go for a stroll on Sunday. Well that can’t be done now without a relation to the commodity. View Full Article »
The goal of a mass telecommunication culture is psychoanalysis in reverse. It’s that the little, last remaining parts of that garrison become unconscious. It’s precisely to reverse that process of enlightenment. Mass culture is enlightenment in reverse gear. Precisely to wipe out that last little garrison of autonomy. It is a constant assault upon it. View Full Article »
…but in a culture so overloaded, where we already suspect – if we don’t know – that it’s goal is psychoanalysis in reverse: to make the parts of us that think into ones that don’t; just react, follow, or replicate.
After these three are through with our intellectual culture: Marx, Nietzsche and Freud, no-one can believe. No-one. It’s like childhood’s end for our culture. You follow me. It’s childhood’s end. You know how you can believe something when you are a child… and it’s not like you can’t come to believe it again when you are sixty… you may be cynical about it again until you are sixty… but these critiques mark childhood’s end in regard to finding meaning within that religious framework. View Full Article »
…now, that’s the method within which Marcuse criticises capitalist society. Not with external norms drawn from some utopian situation, but by its own terms, with its own terms. I also think that’s not only a good strategy as a style of critique, but its utterly fair. I mean, in a way, it’s like demanding of yourself that you do what you say… which you want to demand at least of your friends… that they do most of the time what they say they’ll do. But it’s certainly a good demand to place upon, ah, your society, its leaders, and so on. View Full Article »
I mean, in a certain way, one of the characteristics of what the self is, and one of the reasons it’s under siege, is we are interpretative beings. And now, by the late 20th century, we are in a situation where interpretation has never been more difficult. Never been more difficult. One can… I mean, I can name artefacts that we have developed technologically that are almost completely closed to interpretation, and I’ll name one – although we attempt to interpret it – Television. View Full Article »
…and ah, I think that is not at all a bad effect that Derrida has had. The fact that he has a sense of humour I don’t hold against him. I wish more academics did. I think it’s pedagogically useful not to be a damn bore all the time… and just, you know, put people to sleep… is pedagogically useful. After all, you know, professors and lecturers have to compete with MTV, Arnold Schwarzenegger and Jurassic Park. So, I hardly think it’s in our interest to be boring. View Full Article »
This is kind of a modern myth I am about to spell out for you. In fact I may not read it, I may just gloss it. It’s a modern myth that I’d like to spell out for you that many of us believe. And lets see, after we have examined this myth if this is more or less comforting than the beautiful myth of redemption in say, for example, the Bible. Ah, the myth is something like this: View Full Article »
…and then that makes knowing yourself a crucially important part of knowledge. Now I’ll make this as simple as I can. I love to use references to movies, I mean not many of us read any more, but a lot of us go to movies.
In Superman ONE okay… lets get down to a real case okay… in Superman I, little baby superman is flying from the very sophisticated planet to earth, and there are all these knowledge crystals… and I didn’t like the series that much okay, so don’t frown at me. View Full Article »
…and I would like to argue in a strong sense that every one of us has some kind of theory of what we are as a person. Now, by that I don’t mean a really highly developed theory like in quantum mechanics or anything like that. I may only mean a narrative story. View Full Article »
…and I don’t want to go off in this first lecture on a long, ah, exegetical set of remarks on this new phrase, which I am afraid is going to be just a part of pop psychology: “the politics of meaning”. I don’t have any idea what they are talking about, okay. I don’t know. This is not what I am talking about. What I am talking about is much more immediate, and it may in fact have political implications. By that I mean… it may mean, that people can have refrigerators, nice cars, nice homes, nice children, and nice degrees, and you know… nice friends… and have absolutely no sense of who the hell they are… and be in utter despair. In fact, ah, that condition, on the account I will be giving will be structurally common. View Full Article »
I didn’t want these lectures to turn into some kind of funky… kind of Tony Robbins course in self development. Like “now I know who I really am” kind of crap. Because when we are through, we won’t know! I don’t know. If I had known who I was, I probably wouldn’t have shown up. Now, I mean, you know this is not… I mean, it’s an important part. It’s not a cynical thing to say. But it’s an important part of finding out about the self in this part of history, that we don’t have all the answers, that we have not even formulated all the questions correctly. View Full Article »
Socrates: You definitively lack a sense of irony in your interpretation of Baudrillard's comment on the virtual of Gulf's War. On the other hand, your appreciation of French culture is totally biased. A misleading nationalism is clear in your lines of thought.
You need more of real philosophy, my friend!...
ctrlshift: I agree with you in part... However booya base (aka booya stew) is a more commonly known way of referring to a very similar thing in the US. I think your version works better though as it makes a clearer class distinction, especially for non US audiences...
'Booyah (also spelled booya, bouja, boulyaw, or bouyou) is a thick soup of presumably Belgian origin made throughout the Upper Midwestern United States.'
'"booyah" is thought to have derived from the French language words for "to boil" (bouillir), and subsequently broth (bouillon). The spelling with an H is attributed to the phonetic spelling by Wallonian immigrants from Belgium. The Dictionary of American Regional English attributes the term to French Canadian immigrants; others attribute it to a derivation from the Provençal seafood dish bouillabaisse.'...
ben: Thanks again for these transcripts. If I may, I think that he said “Big Mac, Bouillabaisse, it depends on your class I guess, more than anything else". Cf. : http://en.wikipedia.org/wiki/Bouillabaisse...
: Hi Omar,
His favourite topic was Habermas, I think some fun could be had analysing how close social media (especially twitter) gets us to "undistorted communication". I wonder occasionally what Rick would have thought about it.
Omar Fourie: I might be starting a B.A. Honours degree in Philosophy in 2015. I'll take a look through the website also, but are there any possible subjects with Dr. Roderick in mind that I can explore for a mini-dissertation? Perhaps something biographical (about his life), or thematic (some of the subject matter he intended to be expounded on). Thanks! Omar Fourie....