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contemporarythinkers.org

An introduction to the writing of the British political thinker, Isaiah Berlin (1909 - 1997). Includes essays, bibliography, multimedia, and more.

foucault.info

I would now like to turn to the various techniques of the parrhesiastic games which can be found in the philosophical and moral literature of the first two centuries of our era. Of course, I do not plan to enumerate or discuss all of the important practices that can be found in the writings of this period. To begin with, I would like to make three preliminary remarks. First, I think that these techniques manifest a very interesting and important shift from that truth game which — in the classical Greek conception of parrhesia — was constituted by the fact that someone was courageous enough to tell the truth to other people. For there is a shift from that kind of parrhesiastic game to another truth game which now consists in being courageous enough to disclose the truth about oneself. Secondly, this new kind of parrhesiastic game — where the problem is to confront the truth about yourself — requires what the Greeks called “askesis”. Although our word “asceticism” derives from the Greek word “askesis” (since the meaning of the word changes as it becomes associated with various Christian practices), for the Greeks the word does not mean “ascetic”, but has a very broad sense denoting any kind of practical training or exercise. For example, it was a commonplace to say that any kind of art or technique had to be learned by mathesis and askesis — by theoretical knowledge and practical training. And, for instance, when Musonius Rufus says that the art of living, techne tou biou, is like the other arts, i.e., an art which one could not learn only through theoretical teachings, he is repeating a traditional doctrine. This techne tou biou, this art of living, demands practice and training: askesis. But the Greek conception of askesis differs from Christian ascetic practices in at least two ways: (1) Christian asceticism has its ultimate aim or target the renunciation of the self, whereas the moral askesis of the Greco-Roman philosophies has as its goal the est

lifeandmind.wordpress.com

An enaction discussion group open to everyone...

criticaltheoryconsortium.org

A conversation about the mechanisms of settler-colonial rule in Palestine and practices of steadfastness to confront this rule. Scholars and activists based in Palestine discuss methods and targets of colonial power and reflect on the present state of Palestinian struggle as it has become intertwined with life itself.

voegelinview.com

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philosophytalk.org

You might think we each have a moral duty to expose any serious misconduct, dishonesty, or illegal activity we discover in an organization, especially when such conduct directly threatens the public interest. However, increasingly we are seeing whistleblowers punished more harshly than the alleged wrongdoers, who often seem to get off scot-free. Given the possibility of harsh retaliation, how should we understand our moral duty to tell the truth and reveal wrongdoing? Should we think of whistleblowers as selfless martyrs, as traitors, or as something else? Do we need to change the laws to provide greater protection for whistleblowers? John and Ken welcome our era’s most renowned whistleblower, former CIA analyst Edward Snowden, for a program recorded as part of the Stanford Symbolic Systems Program Distinguished Speaker series.

michel-foucault.com

News and resources on French thinker Michel Foucault (1926-1984)

thelivingphilosophy.com

“The protection of interiority is the central motivation of Metamodernism.” So says Greg Dember, a Seattle-based musician, songwriter and independent researcher in Metamodernism.