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Transcript can be{{< reltab title="found here." url="post/aristotle-101-substance-in-the-categories/" >}}
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<p>The Categories is Aristotle’s first attempt to outline a theory of being, in addition to the work’s central focus, which is to provide an account of the ways in which we think about being, and beings. In total, there are ten categories of thought about being, but the core of his theory of being begins with the first category. This is what he called “substance”. This essay will summarize Aristotle’s conception of substance as he presents it in The Categories, briefly explain what distinguishes substance from the other categories, and offer some additional thoughts about the metaphysics of being, in relation to Aristotle’s mentor, Plato.</p>
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The Categories is Aristotle’s first attempt to outline a theory of being, in addition to the work’s central focus, which is to provide an account of the ways in which we think about being, and beings. In total, there are ten categories of thought about being, but the core of his theory of being begins with the first category. This is what he called “substance”. This essay will summarize Aristotle’s conception of substance as he presents it in The Categories, briefly explain what distinguishes substance from the other categories, and offer some additional thoughts about the metaphysics of being, in relation to Aristotle’s mentor, Plato.
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-02-17_5d73a5c13752bfa50890b8854fe2269d.m4a" >}}
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<p>We're being robbed of our capacity for expression in more ways than just overt censorship. In the name of "liberation" from an ostensible "oppression" we are stripped of access to our cultural heritage, and denied the opportunity to learn the rules and principles that governed the creation of new art in previous generations. This is dangerous, and we ought to reject this.</p>
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We're being robbed of our capacity for expression in more ways than just overt censorship. In the name of "liberation" from an ostensible "oppression" we are stripped of access to our cultural heritage, and denied the opportunity to learn the rules and principles that governed the creation of new art in previous generations. This is dangerous, and we ought to reject this.
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Full Transcript {{< reltab title="can be found here." url="post/on-culture-knowledge-and-discipline/" >}}
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-02-28_f8d982f11c04cf7105a0ec21597da316.m4a" >}}
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<p>There is good reason why some people don’t want to talk about religion in polite company. Like conversations about politics, discussions about religion all too often set people at odds with each other in ways that are hard to predict and difficult to control.</p>
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<p>For all the controversy involved with such debate, this book invites the reader to engage with an ethical appraisal of religion(s) as they are practised today. It is written in the belief that this is an important dialogue for our time. It claims, despite the emotive character of the subject, that the free exchange of ideas and experience between people of differing views and commitments can with practice generate more light than heat.</p>
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<p>Particular effort is made to answer the question: how can we fairly evaluate the ethical character of religion(s)? It focuses especially but not at all exclusively on the religions of Christianity and Islam, being critical of them in many respects; but it also offers sharp rebuke to some of the perspectives of Richard Dawkins and others among the new atheists.</p>
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<p><a href="https://johnholroydblog.wordpress.com/">John Holroyd's Blog</a></p>
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<p><a href="https://www.amazon.co.uk/Judging-Religion-Dialogue-Our-Time/dp/1781328633">John's Amazon Book Page</a></p>
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<p><a href="http://www.londonschoolofphilosophy.org/">London School Of Philosophy</a></p>
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There is good reason why some people don’t want to talk about religion in polite company. Like conversations about politics, discussions about religion all too often set people at odds with each other in ways that are hard to predict and difficult to control.
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For all the controversy involved with such debate, this book invites the reader to engage with an ethical appraisal of religion(s) as they are practised today. It is written in the belief that this is an important dialogue for our time. It claims, despite the emotive character of the subject, that the free exchange of ideas and experience between people of differing views and commitments can with practice generate more light than heat.
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Particular effort is made to answer the question: how can we fairly evaluate the ethical character of religion(s)? It focuses especially but not at all exclusively on the religions of Christianity and Islam, being critical of them in many respects; but it also offers sharp rebuke to some of the perspectives of Richard Dawkins and others among the new atheists.
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<a href="https://johnholroydblog.wordpress.com/">John Holroyd's Blog</a>
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<a href="https://www.amazon.co.uk/Judging-Religion-Dialogue-Our-Time/dp/1781328633">John's Amazon Book Page</a>
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<a href="http://www.londonschoolofphilosophy.org/">London School Of Philosophy</a>
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Full Transcript {{< reltab title="can be found here." url="post/the-struggle-between-public-and-private/" >}}
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Summary:
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> The role of the private sphere of life has been drastically eroded and diminished over the last twenty-five years, by the exploitation of network technology in the form of social media -- and the public scrutiny of private life doesn't stop with Twitter or Facebook. Everywhere, network connected devices are collecting data about your activities, your choices, your relationships, your habits, and your preferences. Doorbells, televisions, stereo systems, building security systems, and of course, computers and now the ubiquitous smartphone, all have microphones, cameras, GPS trackers, 'call home' beacons, and various other means of generating and vomiting data about you, to massive commercial institutions that are more than willing to hand that information over to political institutions, or even to openly publicize it for no other reason than to increase the potential for revenue generation. All digital records are fair game for exploitation. Emails, purchase receipts, government documents, video recordings, audio recordings, private chats, even files stored on local hard disks -- if they're connected to the internet, they're "public" in some sense enough to skirt legal limits. If your mother notes your birthday on her Facebook page, your birthdate is public record. If your girlfriend breaks up with you and rants about it on Twitter, your relationship status is public record. If you add your friends to your snapchat address book, your friends contact information is public record. What's more, if it's public, the automatic assumption is that it is fodder for not just commercial, but <em>political</em> action. Celebrity is now an abundant commodity, diluted across the entire population of internet-connected citizens, whether it wants that status or not. If you have a phone number, you are as much a celebrity as Megan Markle. The only difference, is that not everyone has heard of you yet. Where does this leave the status of the sphere of the private? When the only barrier left between public and private, is mere ignorance of your presence in this new ubiquitous public sphere, can it really be said that there is a private sphere anymore?
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> The role of the private sphere of life has been drastically eroded and diminished over the last twenty-five years, by the exploitation of network technology in the form of social media -- and the public scrutiny of private life doesn't stop with Twitter or Facebook. Everywhere, network connected devices are collecting data about your activities, your choices, your relationships, your habits, and your preferences. Doorbells, televisions, stereo systems, building security systems, and of course, computers and now the ubiquitous smartphone, all have microphones, cameras, GPS trackers, 'call home' beacons, and various other means of generating and vomiting data about you, to massive commercial institutions that are more than willing to hand that information over to political institutions, or even to openly publicize it for no other reason than to increase the potential for revenue generation. All digital ;records are fair game for exploitation. Emails, purchase receipts, government documents, video recordings, audio recordings, private chats, even files stored on local hard disks -- if they're connected to the internet, they're "public" in some sense enough to skirt legal limits. If your mother notes your birthday on her Facebook page, your birthdate is public record. If your girlfriend breaks up with you and rants about it on Twitter, your relationship status is public record. If you add your friends to your snapchat address book, your friends contact information is public record. What's more, if it's public, the automatic assumption is that it is fodder for not just commercial, but <em>political</em> action. Celebrity is now an abundant commodity, diluted across the entire population of internet-connected citizens, whether it wants that status or not. If you have a phone number, you are as much a celebrity as Megan Markle. The only difference, is that not everyone has heard of you yet. Where does this leave the status of the sphere of the private? When the only barrier left between public and private, is mere ignorance of your presence in this new ubiquitous public sphere, can it really be said that there is a private sphere anymore?
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-06-14_boethius-addendum-the-music-of-the-consolation.mp3" >}}
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<p>This week is a musical hiatus from reading and analysis, because I have been working on my exams. Next week, normal programming will resume. But please enjoy this brief exploration of the medieval music of The Consolation. </p>
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<p>NOTE: I did not do these interviews. They were done by Cambridge University, in an effort to promote the album created by the project discussed in the interviews. If you'd like to know more about the project, please visit their website: <a href="https://boethius.mus.cam.ac.uk/">https://boethius.mus.cam.ac.uk/</a>. If you'd like to purchase the album they created, you can find it on Amazon (<a href="https://www.amazon.co.uk/Boethius-Songs-Consolation-Sequentia/dp/B07D9CZPR2">link provided here</a>).</p>
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This week is a musical hiatus from reading and analysis, because I have been working on my exams. Next week, normal programming will resume. But please enjoy this brief exploration of the medieval music of The Consolation. ;
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NOTE: I did not do these interviews. They were done by Cambridge University, in an effort to promote the album created by the project discussed in the interviews. If you'd like to know more about the project, please visit their website: <a href="https://boethius.mus.cam.ac.uk/">https://boethius.mus.cam.ac.uk/</a>. If you'd like to purchase the album they created, you can find it on Amazon (<a href="https://www.amazon.co.uk/Boethius-Songs-Consolation-Sequentia/dp/B07D9CZPR2">link provided here</a>).
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---
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-11-09_boethius-addendum-who-is-lady-philosophy.mp3" >}}
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<p>This week, we take a momentary pause from the text, to ponder the origins of Lady Philosophy. What you will discover in this podcast, is a nexus of faith, reason, religion, and philosophy, in the books of Proverbs and Wisdom, and a powerful symbol who's meaning goes far beyond the superficial anthropomorphism of philosophy in human form.</p>
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This week, we take a momentary pause from the text, to ponder the origins of Lady Philosophy. What you will discover in this podcast, is a nexus of faith, reason, religion, and philosophy, in the books of Proverbs and Wisdom, and a powerful symbol who's meaning goes far beyond the superficial anthropomorphism of philosophy in human form.
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<p>I couldn't think of a good way to work in the famous passage from Acts 17, but that's hovering in the background of this, as well...</p>
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I couldn't think of a good way to work in the famous passage from Acts 17, but that's hovering in the background of this, as well...
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-05-10_boethius-book-2-chapter-2.mp3" >}}
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<p>Philosophy warns Boethius of the inevitability of his place on the wheel, and chides him for challenging this most natural state of affairs. We'll briefly explore the history and mythology of Croesis and Perseus, and then we’ll have a quick look at the problem of fate.</p>
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Philosophy warns Boethius of the inevitability of his place on the wheel, and chides him for challenging this most natural state of affairs. We'll briefly explore the history and mythology of Croesis and Perseus, and then we’ll have a quick look at the problem of fate.
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-05-18_boethius-book-2-chapter-3.mp3" >}}
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<p>Philosophy prepares Boethius for the hard road ahead by reminding him of the full scope of fortune’s blessings. Boethius is chastised for his excessive self-regard, and given a fresh set of reasons for eschewing his morbid despair.</p>
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Philosophy prepares Boethius for the hard road ahead by reminding him of the full scope of fortune’s blessings. Boethius is chastised for his excessive self-regard, and given a fresh set of reasons for eschewing his morbid despair.
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---
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-11-22_boethius-book-4-chapter-1.mp3" >}}
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The mystery of the seeming moral confusion. Philosophy engages to make this plain, and to fulfill her former promise to the full. Boethius takes on The Gorgias. Let's see what he comes up with!</p>
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The mystery of the seeming moral confusion. Philosophy engages to make this plain, and to fulfill her former promise to the full. Boethius takes on The Gorgias. Let's see what he comes up with!
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<p>Librivox version of <a href="https://librivox.org/gorgias-by-plato-platon/">The Gorgias can be found here</a>.</p>
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Librivox version of <a href="https://librivox.org/gorgias-by-plato-platon/">The Gorgias can be found here</a>.
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{{< audio "https://gmgauthier.us-east-1.linodeobjects.com/podcast/audio/podcast_2020-10-06_867b86fbd34ba9bd87dd8d13376bd27b.m4a" >}}
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<p>In this podcast, I will be outlining the theory of Forms, beginning with why Plato might have concocted the theory in the first place, moving next to what exactly the theory is and how it works, and finishing up with an analysis of the criticisms of the Forms offered by Parmenides (primarily), and a few others since. </p>
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In this podcast, I will be outlining the theory of Forms, beginning with why Plato might have concocted the theory in the first place, moving next to what exactly the theory is and how it works, and finishing up with an analysis of the criticisms of the Forms offered by Parmenides (primarily), and a few others since.;
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This podcast is a compilation and minor re-edit, of three blog posts originally posted in 2018. These blog posts are more-or-less a transcript of the podcast, in case you want to read along:
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