The possibility of a world without work is making plenty of people nervous: what would it look like, will it actually be good for us, will life even be meaningful anymore? Is meaning the value by which we should be evaluating a world without work?
What would a world run by Eastern values look like? Would the world look meaningfully different under Eastern versus Western hegemony. Or would there just be different groups of people running roughly similarly structured institutions?
There lingers an ominous line a thought in today’s minds… it has infected experienced intellectuals and millennials alike, putting a spoke in the wheels of centuries of intellectual progress. Can the metaphysicians of the past join their powers to defeat this dangerous foe?
Do bigots have an equal right to free speech? Do the marginalized have the right to silence bigots? Is excluding certain voices the best way to fight against oppression and marginalization?
Should your beliefs aim at the truth? Or should you just believe whatever makes your life better, whether it’s true or not? How could false beliefs ever make your life better?
The phrase “I think, therefore I am” or “Cogito ergo sum” might make Descartes the most-quoted philosopher of the last 400 years. But what’s the role of other people in the self? Does the self really come from one person’s solitary mind—or do the people around us inform who we refer to when we use the word “I”?
So-called “practical” philosophy is gaining popularity in Silicon Valley among tech executives who want to eliminate “bullshit” in their business lives. But is this trend doing more harm than good for the discipline? Does the notion that there is a “practical” philosophy imply that any philosophy not catering to the tech bro is therefore “impractical”?
What are the merits of Robert Nozick’s libertarian, small-government philosophy? Why did Nozick move away from libertarianism as his views on philosophy changed? And what was his vision for the future of analytic philosophy?
Is it ever permissible to force medical treatment on a patient against their will? What if they are so emotionally distraught that they can’t think straight? What if they might die without the treatment?
California law defines sexual consent as “Yes means Yes”. In other words, the consent is “affirmative, conscious, and voluntary agreement to engage in sexual activity,” that can be revoked at any time. However, does this definition properly capture what constitutes consent?
In a recent article titled “In Defense of Transracialism” for the feminist philosophy journal Hypatia, philosopher Rebecca Tuvel penned a defense of “transracialism” through an argument that the logic which supports transgender individuals also should lead one to support transracial individuals in their decision to “change” races.
Are humans “genetically programmed” towards monogamy? Does monogamy ensure that offspring are cared for? What bearing does this have on the ethics of cheating in a romantic relationship? And how do we account for polyamory?
Hillary Clinton, E.T., and the Terminator walk into a bar, and plop themselves down on stools, and they each order a beer. How do physicalist theories of mind explain what’s going on in their respective minds? Read our third and final installment on the mind-body problem to find out.
A new book by Michelle Boulous Walker, Slow Philosophy: Reading Against the Institution, critiques the rapid tempos that adversely affect our relation to the world. Boulous Walker’s focus is how something is lost for philosophy, both as an activity and a discipline, when it has to meet a certain pace of reading and production.
The world is a cruel place that has no shortage of suffering. It is no wonder that scholars of all stripes have been pulled by the gravity of the moment to redirect their intellectual talents and capacities for research toward more immediately pressing and urgent questions. It is why public philosophy is more important than ever.
What makes a friend? Cézanne et Moi is the story of the friendship between Émile Zola…