"Don’t forget as you watch the TV that the fires of Belsen burn in the TV tubes every night. Don’t forget that the structural principles of our society are as barbaric in their structure as they ever were. Perhaps more so... perhaps more so. We have to remember we are talking at a historical moment when most folks want to nuke somebody again and why not!"
- Rick Roderick, 108 Philosophy and Post-Modern Culture
Transcript: Freud compares the conscious mind, in the book I have – I am talking about now, he compares the conscious mind to a garrison. A captured, tiny garrison in an immense city. The city of Rome. With all its layers of history. All its archaic barbarisms. All its hidden avenues. Covered over by civilization after civilization. That’s our mind. That whole thing. But the conscious part of it is that one garrison that’s clear, that holds out in this captured city.
A magnificent metaphor for all the surrounding motives, motivations, motifs, desires, that drive us… that are not philosophical… that cannot, even if we talk to our therapist a long time, all be brought up at once.
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. I mean, Paul Ricouer has a beautiful phrase for it. He says, ah, the positive significance of these, ah, criticisms I have mentioned is what they have in common… and that’s their iconoclasm. The fight against the gods of men. That’s very interesting. In other words, their iconoclasm is their fight against the gods we have created so far. And that is what they have in common.
He goes on to say: this atheism that we have just discussed… this attack on the god, or the gods of men… is not of the kind that some contemporary philosopher is going to get up and dispute. Because this has to do with the very things that form the consciousness of the person would be willing to dispute it. In other words, you’ll never know, after Marx and Nietzsche and Freud whether your argument is an argument or a symptom. You follow me? We won’t know whether you have got a good argument or a bad symptom. You just… there’s no way… that’s the problem of finding your, you know, real self here.
And ah, Ricouer himself is a Christian, and so he says the following: “A Marxist critique of ideology, a Nietzschean critique of ressentiment and a Freudian critique of infantile distress, are hereafter the views through which any kind of mediation of faith must pass”. Now, does that mean that every ordinary religious person has to know these writers and stuff? No… these suspicions have become widespread in our culture. We don’t need anymore, in a way, to be instructed in them, because they permeate our culture. This is what conservatives complain about, in a way, they go: “Well, you know, every time you see a Christian on TV; he is either out for money, or he really hates people, or it’s some sexual thing.” Where does that come from? See, the cultural critique of these people has insinuated itself everywhere.
So, the first thing you think when someone comes on a little too strong with religion, is you start running through the “Masters of Suspicion”, going: “What does he want? My billfold? What kind of… is he on some bizarre sexual trip? Is this another Jimmy Swaggart thing? What kind of power trip is it for him?”. You know… I mean, we have got guys some of these guys in Dallas now who just get on TV and say “Give me money because God says for you to give me money. You give me money, and you’ll get some money back. Not from me, but from God.” He’ll keep God’s money. And You’ll get money from God. And that’s a nice… deal… between him and… God. It’s a wonderful… advantage.
Okay, now, the reason I have spent so much time on these “Masters of Suspicion” – the title of the first lecture – “Masters of Suspicion”… these were critiques that were developed in 19th and end of the 20th century. They have become a common possession of our culture, and they have cut off one of the reservoirs within we might find a coherent meaning for our life. One of the reservoirs being religious faith. Not entirely. It’s not like we can’t go back and have it. It’s that we must have under the mark of complexity… follow me? Under the mark of insecurity. Under the mark of confusion about it. It’s not that you can’t… it’s just under those… marks.
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: 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 »
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: Our second lecture will be on Heidegger and the Rejection of Humanism. Many of you may know Heidegger by reputation and I think that it’s always nice in a course in the self in the 20th Century to present at least one lecture by a thinker who is extremely profound and raises the issue of the self in the modern era and also happens to be a Fascist. And again – I always have to put in these disclaimers – this is not an endorsement of Fascism, but… but in a way I almost regret that I had to start with that snotty remark, because Heidegger’s account of finding meaning in the 20th Century is one of the most profound and powerful that we get in the 20th Century. Before I proceed to it, I’d like to say a few brief summary remarks about the rather scattered out first lecture. View Full Article »
Transcript: The course that I am about to present: “Philosophy in the 20th Century – The Self Under Siege” has been a difficult course for me to develop over the years, and it’s been a difficult subject matter for me because I have been trained in the classic tradition of philosophy, studied ancient philosophy, know many of the methods and taken all the required logic courses and so on. I have also done a lot of work in Continental Philosophy as well. It seems to me that the late 20th Century presents us with one great and overriding problem and that will be the focus of this course; and I had second thoughts about even calling it a course in philosophy because the most current philosophical attempts to understand both the self, society – our place in it and so on – have been what I will call “deflationary”. View Full Article »
Transcript: In this lecture I’d like to discuss Nietzsche as artist, and also – I don’t know if it’s on what we might call the course syllabus, but – Nietzsche and his political uses, and the two are deeply interconnected. I have said that I don’t want to treat Nietzsche as a mere literary figure, and when I say “Nietzsche as Artist”, I have in mind this strong project of self creation, which is to make one’s own life a work of art. A very difficult thing is to sculpt oneself; it’s much easier to sculpt in stone than to sculpt in that invisible mysterious material of the self. View Full Article »
Transcript: This lecture is on a very troubling thesis of Nietzsche’s: The Eternal Recurrence. Before I discuss Nietzsche’s idea of The Eternal Recurrence I want to do a little bit of what I promised that I would do last time when I recounted the parable of The Death of God, and that’s to interpret it a little bit more. One of the nice things about parables – and I am going to compare that parable to some other parables. One of the nice things about parables is that in a certain sense if one is to read them at all – engage in reading them at all – parables demand, require interpretation. They quite literally can’t mean what they say, quite literally. And if you notice in many traditions, the attempt to communicate through a parable is the attempt to communicate a truth that, as it were, could not possibly be communicated in another, sort of, more linear form without, as it were, the aid of a story. 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: Okay, ah, last time I may have dropped out of my West Texas mode for a moment and become a little too philosophical, so I am going to try to restate a few things from Nietzsche in a simple way, quickly, before I move on to some remarks about Kierkegaard. Ah, what I was trying to evoke in you was more the spirit of Nietzsche than the specific text. The spirit of Nietzsche is one of deep suspicion, and that suspicion is that power is intertwined with things that we normally like to think of, even today, as not being dependent on power, for example; truth, goodness, and so on. Nietzsche says they are. View Full Article »