:-) if you couldn't be explicit in philosophy, what else could you be explicit about?

Parlons perception. C’est par l’expérience de la perception que je ‘enfonce dans l’épaisseur du monde. L’expérience phénoménologique est ponctuelle car si la perception est opaque à la conscience c’est parce qu’elle l’a précède. La conscience met en ordre les choses. Il y q donc intentionnalité, direction dans la pensée car toute pensée est pensée de quelque chose. L’essence de la conscience est de faire des choses un monde. En ce sens, la conscience n’a pas fonction de représentation mais activité de projection, c-à-d, la conscience n’est pas un « je pense » mais un « je peux ». En effet, l’objet de la pensée est une idée idéale, un entrelacement de propriétés générales.

J’entends par signe, l’art qui est la face inverse de la nature. Nous reviendrons sur ce point. Pour éviter l’écueil idéaliste, avant de parler de signe, il faut parler d’espace, l’étoffe dans lequel le signe est baigné de transcendance. C’est dans l’espace que le signe prend réalité. L’espace n’est pas un milieu mais un medium, un moyen de connexions, c’est le système indivisible des actes de liaison de l’esprit constituant. Il est donc déjà constitué et se précède toujours de lui-même. Les choses existent en soi, non conceptualisées, indépendamment de notre expérience mais c’est l’expérience à travers le corps qui construit les choses.

Cependant, il faut garder en tête que notre compréhension des choses doit être en essence différente des choses en elles-mêmes. Le chiisme entre conscience et réalité est hors de notre porté et le signe apparait pour violer cette illusion de connivence. Le signe est par définition le monde conceptuel mais l’image qui en résulte n’est pas l’image du monde en lui-même, c’est un instrument qui permet d’empoigner le monde subjectivement. Le signe est une construction esthétique : Il n’a de sens que dans le domaine de l’intellect, son existence est factuelle. La réalité est une structure intrinsèque que le langage support. Le monde ne façonne notre réalité c’est la réalité qui met en forme le monde. Autre parallélisme : le monde ne fonde pas la réalité c’est les mots qui structurent le monde.

patially examined life episodes

Discussing books 1 and 2 of the Nicomachean Ethics.

What is virtue, and how can I eat it? Do not enjoy this episode too much, or too little, but just the right amount. Apparently, if you haven’t already have been brought up with the right habits, you may as well give up. Plus, is Michael Jackson the Aristotelian ideal?

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Aristotle on Virtue - Partially Examined Life

Discussing Maurice Merleau-Ponty’s “Primacy of Perception” (1946) and The World of Perception (1948).

This is a 33-minute preview of our vintage 1 hr, 42-minute episode which you can buy at partiallyexaminedlife.com/store or get it for free with PEL Citizenship (see partiallyexaminedlife.com/membership). You can also purchase the full episode in the iTunes Store: Search for "Partially Merleau-Ponty" and look under "Albums."

What is the relation of perception to knowledge? In M-P’s phenomenology, perception is primary: even our knowledge of mathematical truths is in some way conditioned by and dependent on the fact that we are creatures with bodies and senses that work the way they do. Science is great, but it doesn’t discover the truth of things hiding behind perception: it is an abstraction from certain kinds of perceptions. Other modes of approaching things, e.g. art, can equally well give us knowledge, though of a different kind.

Mark, Seth, Wes, and Dylan argue over whether this thesis is just a bunch of truisms and despair over not having read The Phenomenology of Perception, the longer work which what we did read was meant to summarize. Is M-P just saying that scientific knowledge is defeasible, which scientists already believe?

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On How to Do Things with Words, a lecture series delivered in 1955.

What's the relationship between language and the world? According to Austin, philosophers have generally taken language as providing descriptions: A sentence is true if it correctly describes some state of affairs. But what about sentences like "I promise…"? Austin says that when you say that, you're not describing your inner state or predicting your future behavior, but performing a verbal action, a ritual that relies for its success on the circumstances of your utterance. For instance, you can't legitimately promise something beyond your control, can't really make a promise to a non-person, aren't really making a promise if you're saying it as a line in a play you're acting in, etc. And yes, if you have no intention of keeping the promise, that's another way in which it can "go wrong," though in that case you really have made a promise (unless, arguably, you had your fingers crossed, but that's just your bad excuse!).

Austin calls promising, betting, apologizing, issuing a verdict, and similar verbal actions performatives, to contrast them to descriptive statements, and uses this kind of sentence to turn around our whole way of looking at language. These aren't just fringe cases in our language, he thinks, but actually, descriptions will end up being performatives too: "The dog is here" is really "I hereby state that the dog is here." Or is it? What's added in the second formulation is some kind of picture of the circumstance of utterance. My action could be merely one of stating, but it could also be one of warning ("The dog is here!"), concluding, complaining, etc. For Austin, analyzing the truth or falsity of a sentence doesn't get much of what's interesting about activity: You need to look at the whole speech act.

You might recall Wittgenstein's doctrine in the Investigations (see our episode 55) that "meaning is use." The meaning of "I promise…" is only understood if you understand the social convention of promising. Austin makes this more precise, and I'll give you some of his terminology here. Every successful utterance can be analyzed in terms of its locution (the actual sentence uttered along with its dictionary meaning and what specifically in the world it is allegedly about); its illocution (how is it meant to work as a performative?); and its perlocution (what intended effects not dictated by convention, i.e., by its illocutionary aspect, does the utterance achieve?). This analysis is supposed to allow us to, for instance, banish as pseudo-problems significant questions in philosophy, including perhaps all of ethics.

So simple and clear, right? OK, not so simple and clear, and Seth is back to join Mark, Wes, and Dylan to try to explain it all.

Austin image by Charles Valsechi.

The Partially Examined Life

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J.L. Austin on Doing Things with Words (Part One)

On The Force of Nonviolence: An Ethico-Political Bind (2020). What is it to be nonviolent in political activity? Most ethics allow for self-defense, but Judith has a problem with defining "self" as well as "violence," and offers a full critique of the individualism that underlies typical Western approaches to both ethics and politics. Mark, Seth, and Wes interview Judith about these issues and the connection to . End song: "Dancing with Death," discussed on  with Marty Willson-Piper. Sponsor: Visit  for a free month of The Great Courses Plus. Get this episode ad-free with a .

Ep. 236: Judith Butler Interview: "The Force of Nonviolence"

How should we think politically about the current global crisis? Do extreme circumstances reveal truths of political philosophy or do they reinforce whatever it is we already believe? Mark, Wes, Seth, and Dylan talk about applying philosophical insights to real-life situations rife with unknowns, John Rawls' veil of ignorance and Adam Smith on our interconnectedness, utilitarianism, libertarianism, and more. A source we used was " by John Authers. For an ad-free version of this episode, .  End song: "Date of Grace" by Rob Picott, as discussed on . Sponsor: Visit  for a free trial of unlimited learning at $10/month w/ a quarterly plan.

Ep. 241: Political Philosophy and the Pandemic

On Albert Camus' existentialist novel The Plague. How shall we face adversity? Camus gives us colorful characters that embody various approaches. Yes, the plague is an extreme situation, but we're all dying all the time anyway, right? Join Mark, Wes, Dylan and Seth to tease out Camus' positions from this bleak yet colorful text. Don't wait for part two; get the unbroken  now.

Ep. 244: Camus on Strategies for Facing Plague (Part One)

Welcome to Burn Your Draft, a new podcast about the Reed College senior thesis experience. Each episode features an interview with a student or alum about their thesis experience. The first episodes launch on August 31st, 2020, and new episodes will release every other Monday.

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In this special episode we hear from Seth Paskin '90, Reed alumnus and co-founder of Burn Your Draft, on the motivation behind the podcast. We’ll also hear about his own experience as a co-founder and co-host of the podcast, The Partially Examined Life, and his time thesising at Reed as a philosophy major.
This live interview was recorded during the 2020 Paideia week on January 25th in the living room of Prexy, a building on the Reed College campus that housed presidents of the college in the early days of Reed. It’s now the home of the Center for Life Beyond Reed and Alumni Programs.

#0: Burn Your Draft Live Debut Event with Seth Paskin '90, Philosophy

You don’t have to look beyond Portland to see the topic of this thesis. Today we will be hearing from Economics/Mathematics Reed graduate, Ryan Kobler '20, about her thesis on land pricing in Portland.

Reed community members can read Ryan's thesis online in the Electronic Theses Archive: https://rdc.reed.edu/i/5cf0fb28-87b4-42e6-86dc-0493bbae04d5

#1: Land Pricing in Portland with Ryan Kobler '20, Econ/Math

I’m sure you've read joke books, but have you read ancient joke books? Let’s go back to our comedic roots with Jake Buck and his translation of one of the oldest Chinese joke books.

#2: Translating Ancient Chinese Jokes with Jake Buck '20, Chinese

Make sure to grab your tin foil hats for this episode of Burn Your Draft and get ready to hear from Molly Johnson on the sociological aspects of UFO subculture. Seth Paskin '90 hosts this episode.

#3: UFOs and the People Who Love Them with Molly Johnson '19, Sociology

Is history repeating itself? Today we will hear from Soha on China’s Belt and Road Initiative (which is often described as the 21st century silk road), and its effect on foreign investment in sub-saharan Africa.

Reed community members can read Soha's thesis online in the Electronic Theses Archive: https://rdc.reed.edu/c/etheses/s/r?_pp=20&query=soha%20ahmed&s=cba1d9f104c81a09b4c2739df6299fa52165a034&p=1&pp=1

#4: China's New Silk Road with Soha Ahmed '20, Economics

Quarantine has created an atmosphere for a lot of difficult conversations with friends and especially families. Today we will hear from Jade about her research study on gender and pronouns amongst Reed students.

Reed community members can read Jade's thesis online in the Electronic Theses Archive: https://rdc.reed.edu/i/d704b617-47e4-4300-bb0b-cf209765f3b3

#5: Gender Pronoun Use at Reed with Jade Fung '20, Psychology

The Partially Examined Life is a philosophy podcast by some guys who were at one point set on doing philosophy for a living but then thought better of it. Each episode, we pick a text and chat about it with some balance between insight and flippancy. You don't have to know any philosophy, or even to have read the text we're talking about to (mostly) follow and (hopefully) enjoy the discussion.

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Partially Examined Life

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