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. Well it could be, but rarely is. We are socialised to go for a stroll someplace else on Sunday now. The mall is open in the afternoon. Even in North Carolina, after church, they open it up… after church. You can stroll through the mall. So that you can both stroll, and shop. The strolling aspect is still important, I mean I’m not saying it’s not kind of kinky to walk around and watch people buy things. It’s amusing.
So, I don’t want you to think that Marx has a critique of capitalism only, and that’s all I am interested in. The critique of the state and state bureaucracy is also important. And I have mentioned the name of Max Weber, but I didn’t bring in any of his books. They are real thick, real boring, and I have suggested that a sense for what a modern bureaucracy is like can be evoked from reading the novels of Franz Kafka. Things like “Before the Law” and “The Trial” will give you more of a sense of being caught in a modern bureaucracy. And all of you have that sense anyway. If you’ve, you know, moved to a new city and tried to hook up a telephone, and they say: “Go to room 238”. You go to room 238, and they say “Where did you come from? Who did you talk to?” You go “I forgot”. They go, “Oh no, you’ll have to go back to room 104”. You go to 104, 104 says “You’ve been to 232? Well, you can’t come to room 104”. And we all know this. I mean that’s what modern bureaucracies look and feel like, you know. So for that go to Kafka. So, what I was trying to develop last time was a criticism of the state, and of the economy. Of a new arising global order… that I guess has become popular enough to deserve the moniker “New World Order”. A new order. I am always suspicious of new orders.
Transcript: In our last lecture we discussed Habermas and I think that we left out at least one thing I need to begin with before I proceed with Foucault and that’s Habermas’ view of the self as a thoroughly social being, that is; the interaction of the natural world, the social world and the inner world of human, as it were, suffering, sympathy; a subject entwined in desire. Those are the three dimensions to subjectivity that Habermas discusses and he sees each one as challenged in the late 20th Century; so I wanted to add that to maintain our subject under siege theme. View Full Article »
Transcript: Okay, this is the fourth lecture and we are going to pick things up a little bit here because we have a philosopher who I came in contact with in college through pamphlets and so this is someone I really enjoy, and I hope that you will get something out of this lecture. I am going to talk about Herbert Marcuse. Again, like Sartre, we are talking about an intellectual who becomes a pop cultural figure. I mean this is a very rare thing for a German philosopher to have their picture on the cover of Life magazine, but this happens with Herbert Marcuse in the sixties. The reason it does… and this time I will go into the theory. In the case of Sartre there are so many periods and stuff to follow out that it’s difficult, but with Marcuse there are a series of guiding themes that we can follow that I think will explain why Marcuse was the philosopher of the 1960’s, and I also want to explain more than that. View Full Article »
Transcript: The first lecture will be an introduction to Nietzsche that I have called “Myth and Mythmaker”. I’d like to say a little bit about his life because there is really not too much to say about it. It will only take a few minutes, I think, to summarise. He had a really unexciting life, and so we need to distinguish right away two things. One is what I like to call “The Nietzsche Effect”, and I am a child of the sixties, so I am very familiar with the so-called “Nietzsche Effect”, and that’s the effect that Nietzsche has on adolescent young males who read him for the first time [crowd laughter] and begin to name their cars “Ubermensch” wagons, ah, and begin to quote Nietzsche in order to date women who dress in black, as I am dressed today, and the Nietzsche fascination. That characterises one’s first encounter and certainly it characterised my first encounter with Nietzsche as well. View Full Article »
Transcript: A brief recap of the whole journey we have taken here. We tried to as it were retrace, sort of, the history of the accounts of human values given in the Western philosophical tradition. That account seemed to dead end with some rather ordinary philosophical problems. In other words, we found out that most of our accounts wouldn’t work too well, until we got to Hegel’s account, which reminded us that human values and moral and ethical problems come up in historical circumstances, which then forced us to investigate society and history, which opened up immense topics that we have only been able to say suggestive things about. View Full Article »
Transcript: Last time, in our last lecture we were screaming about the United States government and its many failings. I want to make clear something, and its… unfortunately in the current context… ah, I must tell you that many of you who came here to hear a course on “Philosophy and Human Values” probably expected more “Philosophy” and less on the “Human Values” side. Well, I hope some of you were here yesterday when I ran through a series of ethical theories; and I think I gave some arguments. That was my “professionalising” work. In other words, that was the display of my rough credentials to do this. View Full Article »
Transcript: Well in the last lecture I tried to just make a few suggestive remarks in order to get us off the ground about what might be called the Greek way of life, and different forms of human conduct of which only one I suggested and discussed, and that was the Socratic life of enquiry. And I didn’t mean by that life of enquiry an inactive life, an apolitical life or one unconcerned with the state or with other humans. But, in fact, I wanted to present it not as some academic debate, but as a life deeply immersed in your social situation, and to understand who you are and who your fellow citizens are. View Full Article »