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From: Self Under Siege (1993) Lecture 7: Derrida and the Ends of Man

Transcript:
…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. And eh, that’s one thing Derrida certainly is not. And, it’s nice to encounter in the dark days that lay ahead as I eh, trudge through what a self can be, it’s nice to encounter a playful spirit. Derrida is very troubled about what the self might even be. But, he is troubled in that playful way that Nietzsche is troubled when he is at his best. And eh, so, ah, I hope that I could at least interest you in ah, looking at something of Derrida’s. In fact, I will leave you with one last little joke of Derrida’s.

So much work has been spent, and so much time has been spent interpreting Nietzsche, and now of course paradoxically Derrida, because these things go on and on. Ah, he wrote a little book called “Spurs: Nietzsche’s Style” and in it, he imagines that Nietzsche left behind, among his many papers a little scrap of paper that says: “I forgot my umbrella”. Then Derrida goes through a long, complex way that an academic interpreter would try to fit this brilliant aphorism of Nietzsche’s into the body of his work. I mean, after all, it might just mean “I forgot my umbrella”, but on the other hand… And, of course, by the time – and this is a short little book I think you could enjoy – by the time that Derrida’s finished, I think that one has at least learned to be an interpreter with more grace, and with a little bit more poetry, and perhaps it would free us for richer, more multicultural, more diverse, and more humane interpretations… if we would free ourselves from the myth. The invidious myth that there is a right way to read a book – one. A right civilization to belong to, as though we chose it. A right gender to be, as though we could pick it. A right class to belong to, as though we chose those things. A right race to be. A certain mythology preferable to others, as in White. Which according to some African-American scholars today – insofar as it’s Greek – was stolen from the Africans in the first place. I don’t know if that’s true or not, but it’s certainly an interesting conjecture, and it’s one in which the readings and the battles of interpretation, as Derrida points out, will not stop. There won’t be a last book, and I am afraid that also warns you that in this class as in many others, there will not be a last word. Thank you very much.

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Transcript: In this lecture we are going to do something that from the viewpoint of many people is just simply outrageous. We are going to move from two figures who at least have some things in common, and that’s Foucault and Habermas, both of whom deal with the problems of what I call modernity, and I hope that word hasn’t thrown you too bad, its not such an abstract word. It means the processes by which factories were instituted based on the division of labour and the processes by which institutions came to be rationalised, rule governed across the whole terrain of our social life with few exceptions. That’s the process I have been referring to as modernity, and far from being abstract it’s a part of our everyday life. View Full Article »

Download: The Self Under Siege (1993) Lecture 4: Marcuse and One-Dimensional Man.avi

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 »

Download: Philosophy and Human Values (1990) Lecture 1: Socrates and the Life of Inquiry.mov

Transcript: A course in philosophy and human values may seem paradoxical because philosophy was that discipline in our traditions – that’s western traditions, western civilisation – that began with a search for unconditioned knowledge. Unconditioned by human knowledge, of things that transcend this world or any other. That tradition is very much alive in philosophy today, mostly in formal logic and mathematics, where it seems in place, and professional philosophers have a name for that tradition. It’s the “analytic” tradition in philosophy. A course in philosophy and human values has very little to gain from that tradition. View Full Article »