interview
Liberalism Against Itself and the Return of the Cold War
Samuel Moyn annd Julian Nicolai Hofmann explore the resurgence of Cold War liberalism amid global crises. Through historical analysis, Moyn examines liberalism's evolution, highlighting its transformation and proposing a revival of its progressive elements for the future....
“Why Philosophy?” Amod Sandhya Lele
Amod Sandhya Lele is interviewed by Céline Leboeuf.
Why Philosophy?
Amod Sandhya Lele
interviewed by Celine Leboeuf
What is philosophy to you?
Philosophy is the love of wisdom—or more specifically, the disciplined search for wisdom that comes out of that love. It’s a quest, a search for deep answers that isn’t satisfied with the easy answers offered by others around you. Like all of our knowledge, philosophy is grounded in the traditions of those who came before us—including traditions of scientific inquiry, of political commitment, and of what is often called “religion”. But philosophy seeks to take the next step, to ask the next question that others who share your tradition aren’t asking—and that can deepen your commitment to the tradition, or take you in a completely different direction. Being philosophical means crossing boundaries—refusing to let your inquiry be contained by the bounds set by a discipline. You’re looking for truth wherever it is to be found.
How were you first introduced to philosophy?
I was lucky to get taught some philosophy in high school, through a course offered there and an enrichment mini-course taught through Queen’s University. It happened that at the same time, I was exposed to my first real political debates, in online forums that predated the internet. Those debates led me to look deeper and think about the presuppositions underlying my own positions—which those philosophy classes helped me do. And I’ve never stopped that deeper looking. A friend in a great books program kept pushing the hard questions further during undergrad, and then Buddhism changed my life in Thailand. The big question in my mind was how the Buddhist ideas I’d learned could make sense alongside the very different Western ideas I’d learned before, and that question has driven my philosophical work ever since.
How do you practice philosophy today?
I am driven to think philosophically in writing; I don’t think I could stop that if I wanted to. Above all, I write biweekly philosophical essays on Love of All Wisdom, my philosophical Substack and blog; I’ve been doing the blog for nearly fifteen years now. I also write on and maintain the Indian Philosophy Blog. I also have more scholarly philosophical writing projects, including a book (tentatively entitled Serenely on Fire: The Philosophical Case for Mindful Serenity) that I’m looking to publish. For a living, I facilitate others’ practice of philosophy at Northeastern University’s Ethics Institute, especially by finding money to help them do applied philosophical research and bring philosophers together in workshops.
What is a philosophical issue that is important to you?
I’m an ethicist at heart, but I am less focused on unusual or hypothetical situations (like the trolley problem) and more on the challenges of everyday life and how to live it well. I consider myself a virtue ethicist. My deepest concern is with how human beings should live—which includes not just what we should do, but also what we should feel. Buddhism is all about the proper conduct of the mind and heart. I think it’s particularly important to be less angry and to be more concerned with our mental states and less with our external situations.
What books, podcasts, or other media would you recommend to anyone interested in philosophy?
My biggest recommendations are for books that have stood the test of time while still being approachable for someone who hasn’t read them before. I am especially fond of Śāntideva’s Bodhicaryāvatāra—also called the Guide to the Bodhisattva’s Way of Life. One chapter of it is really tough going, but the rest of it is a beautiful, powerful, and relatively clear statement of how we should live our inner lives. The major Confucian and Daoist classics—the Analects, Mencius, Daodejing, and Zhuangzi—are also full of wisdom. On the Western side, there are Plato’s more accessible dialogues (like the Apology, Crito, and to some extent the Republic) and Nietzsche’s Genealogy of Morals; Plato and Nietzsche will each change your way of looking at things, but in very different ways. Finally, Martha Nussbaum’s The Therapy of Desire is great at explaining the relevance of ancient wisdom for us today.
This interview of Amod Sandhya Lele was first published at Why Philosophy?
Amod Sandhya Lele is a gender-fluid philosopher who goes by Amod when masculine and Sandhya when feminine. (He more commonly, though not exclusively, presents masculine in philosophy spaces.) He writes on cross-cultural philosophy at Love of All Wisdom and co-manages the Indian Philosophy Blog. He finished his PhD on Buddhist ethics at Harvard University in 2007 –through the Committee on the Study of Religion because at that time one generally couldn’t study non-Western thinkers in a philosophy department. He has taught in the religion departments at Colorado College and Stonehill College and in the philosophy department at Boston University. He has published in journals and magazines including the Journal of Buddhist Ethics, Philosophy East & West, and Tricycle: The Buddhist Review.
The post “Why Philosophy?” Amod Sandhya Lele first appeared on Daily Nous.
Exploring Immigrant Experiences
Annell López on the deeply personal origins of her short story collection, I'll Give You a Reason...
“Why Philosophy?” Kate Manne
Kate Manne is interviewed by Céline Leboeuf.
Why Philosophy?
Kate Manne
interviewed by Celine Leboeuf
What is philosophy to you?
I’m going to take a slight liberty with this question of interpreting it not as a definitional or constitutive one, about what I take philosophy to be. (I despair of giving even a loose characterization of what counts as philosophy, let alone necessary and sufficient conditions—for both substantive and political reasons crystallized by the philosopher Kristie Dotson.) Instead, I’ll say something about what philosophy means to me, and why it has been liberating, as someone with the particular temperament I have.
Anyone vaguely familiar with my work, which has lately been mostly on misogyny and fatphobia, might be surprised to learn that I’m very much a norm-follower. That is, I like and value being able to adhere to social norms and conventions and being socially appropriate and cooperative, if it doesn’t compromise my ability to live up to other values or needs (as unfortunately it often does, in the unjust world we occupy). Yet I’m also a fairly argumentative person, who sometimes disagrees strongly with conventional wisdom, and wants the freedom to flatly deny what other people have maintained if I’m not convinced by their evidence or their argument.
Philosophy, which thrives on argumentation, is thus the perfect disciplinary home for me: it makes being disagreeable no longer normatively verboten, as it often is for women in particular, but something socially expected and even a professional obligation. And of course, you get to dispute norms that you think are harmful and impose on us pseudo-obligations, which is my main driving motivation as a moral and feminist philosopher.
How were you first introduced to philosophy?
I think I must have been about five when the philosopher Raimond Gaita, my father’s best friend, challenged me as to why I felt entitled to catch butterflies in my net. “It’s not up to you,” was my not-so-convincing rejoinder. But his question stuck with me for a long time, and I felt guilty for interfering with the life and freedom of these beautiful creatures just for my own curatorial enjoyment. I think it was my parents who explained what Rai did and what his question was an example of: philosophy, or thinking about thinking. Again, it’s hardly a complete definition (it doesn’t even clearly apply to the butterfly case). But it resonated and got me curious. Eventually, in my teenage years, I started reading some of the philosophy books in the house—Rai’s wonderful work included. I knew then that I wanted to study philosophy in college. I got hooked during my first semester, especially when we turned to the problem of determinism and free will. Philosophy struck me as harder, and more fun, than anything I’d ever set my mind to.
How do you practice philosophy today?
I think of myself as very much driven by certain questions. Lately: how should we understand misogyny? How should we understand fatphobia? I think of these questions as profoundly, but not exclusively, philosophical. They also required getting deep into certain kinds of empirical literature—on the hostility toward powerful women, and the complex relationship between weight and health, to name two obvious examples—and paying careful attention to a lot of testimonial evidence from people who occupy social positions I don’t, who can illuminate intersections of misogyny and fatphobia that are bound to escape me. So I’m inevitably reading work from thinkers and activists coming from a wide range of perspectives, both inside and outside the academy, as well as engaging with other philosophers and applying my philosophical training in ways that are hopefully fruitful given the questions that grip me.
What is a philosophical issue that is important to you?
I’m fascinated by the metaethical question of where morality comes from, or what constitutes its source. I regularly teach classes and seminars that feature the work of Hume, G.E. Moore, J.L. Mackie, Bernard Williams, Philippa Foot, Peter Railton, Simon Blackburn, Jamie Dreier, Steve Darwall, Christine Korsgaard, Ruth Chang, Mark Schroeder, my colleague Julia Markovits, and my dear, late colleagues, Nick Sturgeon and Dick Boyd, among many others. And I have developed what might be loosely thought of as a feminist answer to the question of morality’s source, wherein morality has its ultimate source in the bodies of vulnerable people and creatures, which issue in what I call bodily imperatives—I need help, I need sleep, I need food. For me, these imperatives literally constitute moral imperatives—albeit ones that typically compete and sometimes conflict in ways that make this all very messy in practice (and even at a slightly less abstract level of theorizing). But I’m attracted to the idea, familiar in first-order normative ethics, that trying to bring about a world where these bodily imperatives are satisfied is what morality is in large part about, somehow (though I don’t necessarily think that some form of consequentialism is the best way to cash out this insight). I’ve recently argued that these ideas impugn practices like diet culture that lead to people making and keeping themselves hungry, for example, and violating their bodily imperatives out of a false sense of moral obligation to be thin. So this is a metaethics with strong normative implications, unlike some—for better or worse.
What books, podcasts, or other media would you recommend to anyone interested in philosophy?
Oof… choosing books feels like playing favorites! But I am a big podcast person, so let me use this opportunity to recommend a few great ones (I am sure I am missing a lot of other great ones too). I love Overthink, hosted by Ellie Anderson and David Peña-Guzmán, Hi-Phi Nation, hosted by Barry Lam, Ordinary Unhappiness, hosted by Abby Kluchin and Patrick Blanchfield, Philosophy Bites, hosted by Nigel Warburton, Elucidations, hosted by Matt Teichman, The Philosopher’s Zone, hosted by David Rutledge, and In Bed with the Right, hosted by Moira Donegan and Adrian Daub. There’s nothing more fun to me than wandering around my house or neighborhood while having these folks imparting interesting ideas directly into my ears.
This interview of Kate Manne was first published at Why Philosophy?
Kate Manne is an associate professor of philosophy at Cornell University, where she’s been teaching since 2013. Before that, she was a junior fellow at the Harvard Society of Fellows. Manne did her graduate work in philosophy at MIT, and works in moral, social, and feminist philosophy. She is the author of three books, Down Girl: The Logic of Misogyny, Entitled: How Male Privilege Hurts Women, and Unshrinking: How to Face Fatphobia, which came out earlier this year. She writes a newsletter, More to Hate, canvassing misogyny, fatphobia, their intersection, and more. Her academic papers take up questions in metaethics, moral psychology, and political philosophy.
The post “Why Philosophy?” Kate Manne first appeared on Daily Nous.
“Why Philosophy?” Veronika Z. Nayir
Veronika Z. Nayir is interviewed by Céline Leboeuf.
Why Philosophy?
Veronika Z. Nayir
interviewed by Celine Leboeuf
What is philosophy to you?
There’s that Wilfrid Sellars quote that says philosophy is “to understand how things in the broadest possible sense hang together….” I recently discovered the last part of this sentence:
“Under ‘things in the broadest possible sense’, I include such radically different items as not only ‘cabbages and kings’, but numbers and duties, possibilities and finger snaps, aesthetic experience and death.”
This is such a delightful passage to me, and it’s the last two things enumerated here that define, for me, what philosophy can help us understand. I think aesthetic experience and death are interesting because they test the limits of thought itself. Philosophy to me is the exercise of testing limits, of fixing our attention to things that test us or resist being conceptualized.
How were you first introduced to philosophy?
Through Tumblr, in my teenage years, and through a fascination with female intellectuals—Susan Sontag, Simone Weil, Angela Davis. I would watch video essays, read interviews, and just stare at photos. I read Beauvoir’s Memoirs of a Dutiful Daughter in the middle of high school. I think I identified with these women very superficially and wanted to be a particular sort of girl. I didn’t come from a family interested in philosophy or literature (except for my sisters, who were my first “debating” partners).
I was always interested in writing. But I disappointed English teachers, using a novel to talk about either a broader ethical problem or dwelling with very minute attention to textual detail. And I was too noncommittal for law! I was sort of ushered into philosophy by teachers. I think, in hindsight, I must have also turned to philosophy because I grew up in the Armenian church, and Christianity came with a vocabulary that pointed beyond itself, or, at least to me, seemed to open up the possibility of looking more deeply into the history of thought.
How do you practice philosophy today?
In any way that I can or that is available to me. I’ve been lucky to study under teachers who take pedagogy seriously (Ryan J. Johnson, Benjamin P. Davis), and I wish I could say something I imagine they’d say—about how to practice philosophy today in our world, in these times. Still, I don’t have an answer. I am inspired by my boyfriend (Aman Sakhardande)’s excitement for teaching and conversation. Because of him, I’m moving towards a position where discussion and “thinking out loud” is just as good as writing, which I resisted for a long time.
I’m interested in catastrophes and the event of genocide, and thinking about violent phenomena through traditions like psychoanalytic thought and translation theory. I’m not in a philosophy department but in “Social and Political Thought.” So I’m “practicing philosophy” in another space—still in academia, but in another kind of program, one with stronger political commitments.
What is a philosophical issue that is important to you?
I’m passionate about this issue:
How can those interested in ethics square the demand that instances of catastrophic injustice are “unthinkable” while simultaneously demanding that they ought to be thought? How can philosophy confront, adequately theorize, or, in Derrida’s wording, “responsibly witness” them?
In my M.A. work, I construe this as an aporia. In general, I am interested in the possibilities and impossibilities of representation and in the various levels of displacement that are enacted, accumulated, or repeated when we attempt to witness, textually, the survivor’s experience.
My larger project aims to stage an encounter between Armenian writing and continental thought. I don’t just want to highlight intellectual affinities and borrow theoretical resources between these two traditions because the encounter is being staged in the first place. I believe that continental thought must continue to confront and engage other archives to think fully about the concepts of witnessing and justice.
What books, podcasts, or other media would you recommend to anyone interested in philosophy?
I recommend the “Crisis and Critique” podcast, hosted by Agon Hamza and Frank Ruda, available on YouTube and Spotify. Likewise, I love the many lectures uploaded onto the “European Graduate School Video Lectures” YouTube channel. In my recommendations, I also include Marc Nichanian’s work for anyone interested in the philosophy of history, genocide, and memory. I also like Gillian Rose’s Love’s Work as well as Cathy Caruth’s and Rebecca Comay’s books. Finally, in what is a time of emergency on every level, I suggest that students (and teachers) read Walter Benjamin’s essay “The Life of Students.”
This interview of Veronika Z. Nayir was first published at Why Philosophy?
Veronika Z. Nayir is an M.A. student of Social and Political Thought at York University and will be beginning her Ph.D. in the fall of 2024. She completed her undergraduate degree in philosophy and literature and critical theory at the University of Toronto. Her primary research areas are post-Holocaust continental philosophy, catastrophe and translation, philosophies of history and future, Armenian women’s writing, and Antigone. She has presented her work at the American Comparative Literature Association’s conference in Montreal and will present on Walter Benjamin in April 2024 at the Centre for the Study of Theory and Criticism (Western University).
The post “Why Philosophy?” Veronika Z. Nayir first appeared on Daily Nous.
Presidential Candidate Jill Stein On Gaza, The Two-Party System and US Militarism
Gaza is the “key issue of our era,” Green Party presidential hopeful Jill Stein told the MintCast today. “Every international law in the books is being broken,” she said, “This is not something that began on October 7. This is the continuation of ethnic cleansing and displacement that began in 1947 and 1948 with the displacement of 750,000 people.”
While Stein condemned Israel for its actions, she placed ultimate responsibility for much of the violence on Washington, telling MintCast host Mnar Adley that:
Quite simply, Joe Biden needs to pick up the phone and tell Israel to cease and desist from this war being conducted on Gaza, the blockade, the use of starvation as a weapon, the total violation of international law and the conduct of a genocide, which is going on. There is enormous agency that the United States has here: we are paying for this. We are supplying 80% of the weapons [to Israel]!”
Stein, a physician by trade, has been involved in the Green movement for decades. She first ran for office in 2002, attempting to become the governor of her native Massachusetts. In 2012 and 2016, she was selected as the Green Party’s presidential candidate. Running against Donald Trump and Hillary Clinton in 2016, she received over 1% of the national vote. She is the overwhelming favorite to represent the Green Party in the 2024 presidential election.
Congress, Stein noted, has just approved $3.8 billion in aid to Israel, with another $17 billion pending for “not only continu[ing] its genocide but to expand its wars in the Middle East.”
Global public opinion is increasingly turning against the U.S., Stein warned, turning both Washington and Israel into “pariahs.” Even inside the United States, recent polling shows that a majority of Democratic voters consider Israeli actions to constitute genocide. And President Biden continues to offer unconditional support.
It seems this is pushing millions of voters to consider the Green Party as an alternative. Stein described the Democratic establishment as in a state of “panic” over the “widespread revolt” among its voter base, which could destroy the party’s chances of winning elections. She said they are fielding “an army of corporate lawyers to try to dirty trick us, to find little technicalities to throw us off the ballot.”
This is not a new phenomenon, as the Green Party has long dealt with the Democrats’ attempts to suppress them. However, what has changed, Stein said, is the party’s willingness to announce their intentions to limit democracy openly. As she told Adley:
There is such a heavy hand of censorship and political repression in this country that it is a struggle to simply participate in our democracy. Voters a clamoring for more voices and more choices. People revile the two zombie candidates that are being rammed down our throats and are very hungry for other options on the ballot.”
Watch or Listen to the full interview, in which the pair discuss Gaza, the military-industrial complex, and what a Jill Stein presidency would mean for the United States.
MintPress News is a fiercely independent media company. You can support us by becoming a member of Patreon, bookmarking and whitelisting us, and subscribing to our social media channels, including YouTube, Twitter, and Instagram.
Subscribe to MintCast on Spotify, Apple Podcasts, and SoundCloud.
Also, check out rapper Lowkey’s video interview/podcast series, The Watchdog.
Mnar Adley is an award-winning journalist and editor and is the founder and director of MintPress News. She is also president and director of the non-profit media organization Behind the Headlines. Adley also co-hosts the MintCast podcast and is a producer and host of the video series Behind The Headlines. Contact Mnar at mnar@mintpressnews.com or follow her on Twitter at @mnarmuh.
The post Presidential Candidate Jill Stein On Gaza, The Two-Party System and US Militarism appeared first on MintPress News.
“Why Philosophy?” Kieran Setiya
A series of interviews with philosophers will be a new regular feature at Daily Nous.
Earlier this year, Céline Leboeuf, associate professor of philosophy at Florida International University, launched Why Philosophy?, a Substack site. It features brief interviews she conducts with philosophers about what they think philosophy is, how they were introduced to philosophy, how they do philosophy, how philosophy is important to them, and related topics.
Links to some of these have appeared in the Heap of Links here. But now, thanks to Dr. Leboeuf, the interviews themselves will be appearing here, too. They’ll still be published at her site, but they’ll also be posted here, usually on a weekly basis.
We’re starting this today, with an interview Dr. Leboeuf published earlier this week.
Why Philosophy?
Kieran Setiya
interviewed by Celine Leboeuf
What is philosophy to you?
This feels like two questions rolled into one. The first asks: what is philosophy? I think the best approach to answering that is historical. In the beginning, philosophy encompasses all systematic inquiry into the world, our relation to the world, and how to live within it. As the centuries march on, philosophy spins off separate disciplines with their own proprietary methods and results. The natural sciences are transformed, becoming more autonomous, in the 17th and 18th centuries; they will leave philosophy behind. The same is true of economics and psychology in the 19th century, linguistics and computer science in the 20th. Philosophy now houses the detritus of inquiry: it’s what we do when we can’t agree on answers to basic questions, or even how they should be answered—beyond platitudes like “think logically” or “use all the evidence you have”—and yet the questions seem urgent, systematic, and deep.
The second issue is more personal: what does philosophy mean to me? Increasingly, it feels like just one form of creative engagement with the problems of being alive in the world as it is. I have less confidence than ever in the arguments and theories of philosophers, and I am less sure of the distinctiveness of philosophical understanding—as opposed to the sort of understanding one gets from, say, activism or the practice of art.
How were you first introduced to philosophy?
I was a teenage fan of H. P. Lovecraft, the early 20th-century pioneer of sci-fi horror. His fiction has philosophical themes: mechanistic materialism, the indifference of the cosmos, and the limits of human knowledge. And he was an amateur philosophy student, reading Lucretius, Bertrand Russell, and Friedrich Nietzsche, among others. I turned to the philosophers Lovecraft read and began to realize that I was more interested in philosophy than I was in H. P. Lovecraft.
My first real teacher in philosophy was Jeremy Butterfield, a philosopher of science who was the tutor at Jesus College, Cambridge, when I was an undergraduate there. I was exceptionally fortunate. Jeremy was and is the most brilliant, compassionate, generous teacher I know: he gave me the confidence to keep doing philosophy.
How do you practice philosophy today?
By thinking, writing, and teaching. My focus has shifted somewhat, from defending what I think of as ethical common sense—we should care about other people, not just ourselves, we can know right from wrong—to exploring more tendentious or troubling views. I’ve also shifted towards non-academic writing, where I aim to do philosophy in another medium, not just to write a “popular” version of the real thing. More recently, I’ve started doing stand-up comedy, some of which is more or less continuous with my philosophical work.
What is a philosophical issue that is important to you?
Honest answer: how to face death with equanimity. I am terrified to die and I was promised—by Socrates and Montaigne, among others—that philosophy would help. It hasn’t, yet, but I still have hope.
What books, podcasts, or other media would you recommend to anyone interested in philosophy?
If you treat this question with pedantic literalness, it’s very hard! What could anyone read with profit, regardless of their background in philosophy—from novices to PhDs—and regardless of their areas of interest?
If I liked Plato, I’d say The Republic, which is accessible but endlessly rich, and ranges from ethics and politics to mind, metaphysics, and epistemology. But I don’t like Plato much, because I don’t enjoy the instability of the dialogue form in philosophy, or the excuse it gives for offering bad arguments.
Oddly enough, although I don’t love Plato, I love the great Platonist of the late 20th century, Iris Murdoch. Her book The Sovereignty of Good is tricky for beginners (and experts), but it’s brief and beautifully written, and it offers a lifetime of challenges. I’d recommend that to anyone.
Audio is easier: first on my list would be Barry Lam’s wonderful narrative-philosophy podcast, Hi-Phi Nation.
This interview with Kieran Setiya was first published at Why Philosophy?
Kieran Setiya teaches philosophy at MIT, where he works on ethics and related questions about human agency and human knowledge. He is the author of Midlife: A Philosophical Guide and Life Is Hard: How Philosophy Can Help Us Find Our Way, which was selected as a Best Book of 2022 by The New Yorker and The Economist. His writing has appeared in The New York Times, The Guardian, the LA Review of Books, the TLS, the London Review of Books, The Atlantic, Aeon, and The Yale Review. He also writes a Substack newsletter, Under the Net.
The post “Why Philosophy?” Kieran Setiya first appeared on Daily Nous.
Belonging as Poetry in New Narratives on the Peopling of America
T. Alexander Aleinikoff and Alexandra Délano Alonso chat with Paloma Griffin about challenging conventional stories of immigration in their book NEW NARRATIVES OF THE PEOPLING OF AMERICA....
Labour frontbencher McFadden: Israel is an ally and Labour will continue arms sales
Sky News shows Starmer’s Labour happy to turn blind eye to clear genocide
Pat McFadden, a Starmer front-bencher, has made clear during an interview with Sky News this morning that Labour considers Israel an ‘ally’ and is happy to continue selling weapons to the genocidal regime if Labour gets into government.
And McFadden – who must know, like the rest of the country since last weekend’s leaked recording, that the government has already been told by its lawyers that Israel is committing genocide in Gaza and is covering it up – tried to hide behind the government’s failure to state the obvious, to excuse his and his boss’s readiness to keep providing Israel with arms that are killing Palestinians and international aid workers:
Video grab by Saul Staniforth, subtitling by Skwawkbox
McFadden also blathered about hostages, even though it is clear that Netanyahu and co are killing Israeli hostages as well as tens of thousands of Palestinian civilians – and, of course, did not once refer either to the International Court of Justice (ICJ) findings against Israel, Israel’s flouting of the ICJ’s orders to end its starvation and bombing of Gaza, or the UN Special Rapporteur for occupied Palestine’s confirmation that Israel is, as we all knew, committing genocide.
McFadden is a vice-chair of the Zionist group Labour Friends of Israel of which Keir Starmer is an avid supporter – or as it should now accurately be named, Labour: friends of genocide.
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