Seth Paskin and Danny Lobell were joined by Dr. Gregory B. Sadler, David Buchanan, Erik Weissengruber, Tom Kirdas, Ken Presting, and Bill Coe. Recorded July 26, 2015. This is the first 15 minutes of a two-hour conversation, available in full to PEL Citizens or free on our YouTube page.

We discuss Un-Willing: An Inquiry into the Rise of Will's Power and an Attempt to Undo It (2014) with the author, covering Socrates, Augustine, Aquinas, Heidegger, Nietzsche, Sartre, compatibilism, the neurologists' critque of free will, and more.

End song: "I Insist" by Mark Lint from Songs from the Partially Examined Life. Read about it.

Get this and every episode ad-free by becoming a PEL supporter at partiallyexaminedlife.com/support.

A highlight from our musician-packed breakdown of our songwriting episode. Featuring a third (ex-) member of Camper Van Beethoven, plus Chase Fiorenza, Mike Wilson, Maxx Bartko, Danny Lobell, Mark Linsenmayer, and (not heard on this preview) Adrian Cho and Fischerspooner's Warren Fischer. We discuss authenticity, the state of the music biz, humor in music, and more.

On Friedrich Nietzsche's The Birth of Tragedy (1872). Nietzsche thought that you could tell how vital or decadent a civilization was by its art, and said that ancient Greek tragedy was so great because it was a perfect synthesis of something highly formal/orderly/beautiful with the intuitive/unconscious/chaotic. But then Socrates ruined everything! With guest John Castro.

Includes a preview of the Aftershow feat. Greg Sadler.

End song: "Some Act" by Mark Lint and the Fake from "So Whaddaya Think?" (2000).

Listen to or watch the Aftershow for Episode 117 on Antigone, with Danny Lobell, Wes Alwan, and a bunch of PEL listeners like you. Also, learn about our new Citizen feed: get the full Aftershow delivered right to your smartphone!

Victor Krummenacher and Jonathan Segel join Mark and Wes to discuss songwriting and authenticity in the age of Internet consumerism. This episode prefigured Mark's Nakedly Examined Music podcast.

Includes a preview of the Aftershow featuring more musicians including ex-Camper Chris Molla.

End songs: "The Bastards Never Show Themselves" by the Monks of Doom and Mike Wilson's "RG."

Get this and every episode ad-free by becoming a PEL supporter at partiallyexaminedlife.com/support.

Philosophically considering the ancient Greek tragedy, which we also performed with Lucy Lawless and Paul Provenza.

End song: "Woe Is Me" (live, 2002) by Madison Lint.

Features a preview of the Aftershow, feat. Wes and host Danny Lobell.

Get this and every episode ad-free by becoming a PEL supporter at partiallyexaminedlife.com/support.

An unrehearsed, fun read-through of the Greek Tragedy from 441 BCE, plus some discussion with the cast of Greek drama, our selected translation, and other stuff. Enjoy!

PEL Citizens can get an ad-free, extended version.

End song: "Antigone (Choragos Speaks)" by Mark Lint. Read about it.

Continuation of our discussion of dream interpretation in "On Dreams" (1902). What can dreams tell us about the mind? Listen to Part One first. Sponsor: Squarespace.com (enter code PEL)

For Wes Alwan's Freud summaries, go here: https://www.philosophysummaries.com.

On Sigmund Freud's On Dreams (1902) and other stuff. Are dreams just random, or our best key to understanding the mind?

For Wes Alwan's Freud summaries, go here: https://www.philosophysummaries.com.

After you listen to this, check out the Aftershow.

End song: "Sleep" by Mark Lint. Read about it.

The Camper Van Beethoven violinist/composer/multi-instrumentalist joins us to discuss The World as Will and Representation, book 3 selections.

On The World As Will and Representation (1818), book 2. The world is a blind, striving force!

Interpreting the Parables using texts from Paul Ricoeur, John Dominic Crossan, Paul Tillich, et al, with guest Law Ware.

On Paul Ricoeur's "The Critique of Religion" and "The Language of Faith" (1973), with guest Law Ware. How can we apply hermeneutics to the Bible?

On Hans-Georg Gadamer's Truth and Method (1960, ch. 4), "Aesthetics and Hermeneutics" (1964), "The Universality of the Hermeneutical Problem" (1966), and "Hermeneutics as Practical Philosophy" (1972).

Mark and Seth go line-by-line through the first half of "On the Essence of Truth" to help you understand Heidegger's language. This is a 17-min preview of a 2 hr, 37-min bonus recording. Citizens, log in and listen now.

Stephen West returns: Citizens should log in and listen to the Aftershow on Whitehead featuring Dylan Casey and David Buchanan. Everyone can listen to the first chunk of the discussion now.

Mark and Wes go line-by-line through a chunk of the Critique of Judgment to help you feel confident decoding Kant and other difficult texts. This is a 13-min preview of a 72-min bonus recording. Citizens, log in and listen now.

On The Concept of Nature (1920). Nature, i.e. the object of our experience, is events, not things, ya dig?

The first chunk of our new after-the-episode discussion, featuring Stephen West from Philosophize This! and Mark Linsenmayer. This is a 20-min preview of a 72-min discussion that can be found in full on our Free Stuff for Citizens page.

On Karl Jaspers's "On My Philosophy" (1941), featuring comedian/actor/director/author Paul Provenza

On Superintelligence: Paths, Dangers, and Strategies (2014) with the author. What can we predict about, and how can we control in advance, the motivations of the entity likely to result from eventual advances in machine learning? Also with guest Luke Muehlhauser.

On A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful, where young Burke lays out our knee-jerk aesthetic reactions, including those to scary things at a safe distance. With guest Amir Zaki.

On "Outlines of Pyrrhonism" from 200 C.E. Can you live while suspending judgment about all non-everyday matters? WIth guest Jessica Berry.

On Critique of Judgment (1790), Part I, Book I. What is beauty? Disinterested pleasure!

On Anarchy, State & Utopia (1974), ch. 1-3 and 7. What are the moral limits on government power? No redistributive taxation, suckah! With guest Stephen Metcalf.

On Henry David Thoreau's Walden (1854). Should all true philosophers go live in the woods and seek Truth in nature? Probably YOU should.

On Ralph Waldo Emerson’s “The American Scholar” lecture (1837) and his essays “Self-Reliance” and “Circles” (1841). Be yourself! Don't conform! Realize your oneness with the universe!

On Guide for the Perplexed about God's lack of properties, featuring guest comedian Danny Lobell of the Modern Day Philosophers podcast.

Our big live episode (also on video) about love, sex, self-improvement, and ancient Greek pederasty! Featuring a set by Mark Lint, plus Philosophy Bro on Plato's "Apology."

What have we learned? How has our take on the PEL project changed? On the eve before our big ep. 100 live show, we sat down to reflect on what we've been doing here. With guest Daniel Horne.

Interviewing him on his book "What Money Can't Buy: The Moral Limits of Markets" and continuing the discussion of his first book, "Liberalism and the Limits of Justice."

On "Liberalism and the Limits of Justice" (1982) where Sandel critiques Rawls's version of liberalism as based on a bogus picture of us as purely choosing beings.

Discussing Lynda Walsh's book "Scientists as Prophets: A Rhetorical Genealogy" (2013) with the author, focusing on Robert J. Oppenheimer.

On two unpublished essays considering the implications of Godel's incompleteness theorems and asserting mathematical realism. With guest Adi Habbu.

On Arthur Schopenhauer's essays, "On Authorship and Style," "On Thinking for Oneself," and "On Genius" (all published 1851).

On P.F. Strawson's "Freedom and Resentment" (1960), Galen Strawson's "The Impossibility of Moral Responsibility" (1994), and Gary Watson's "Responsibility and the Limits of Evil: Variations on a Strawsonian Theme" (1987). With guest Tamler Sommers.

On Bergson's "An Introduction to Metaphysics" (1903). With guest Matt Teichman.

More on David Brin's novel Existence, plus Nick Bostrom's essay "Why I Want to Be a Posthuman When I Grow Up" (2006). With guest Brian Casey.

Discussing David Brin's novel Existence (2012) with the author. Also with guest Brian Casey.

On Bishop George Berkeley's Three Dialogues Between Hylas and Philonous (1713).

On Elizabeth Anscombe's "Modern Moral Philosophy" (1958), Intention sections 22-27 (1957), and "War and Murder" (1961). With guest Philosophy Bro.

On Jean-Paul Sartre's "Existentialism is a Humanism" (1946), "Bad Faith" (pt. 1, ch. 2 of Being & Nothingness, 1943), and his play No Exit (1944).

On The Structure of Scientific Revolutions, published mostly in 1962.

On John Rawls's A Theory of Justice (1971), most of ch. 1-4.

On Friedrich Nietzsche's The Gay Science (1882, with book 5 added 1887).

What is wisdom? Nietzsche gives us an updated take on the Socratic project of challenging your most deeply held beliefs. Challenge not just your belief in God (who's "dead"), but uncover all your habits of thinking in terms of the divine. Realize how little of your life is actually a matter of conscious reflection, and the consequent limits on self-knowledge. The very act of systematization in philosophy overestimates what we can know; instead, we need a "gay" (in the sense of cheerful, carefree, and subversive) science (in the sense of organized knowledge) that chases after fleeting insights and is able to question, i.e. laugh at, the pretensions of its own activity.

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On Popper's Conjectures and Refutations (1963), the first three essays.

What is science, and how is it different than pseudo-science? From philosophy? Is philosophy just pseudo-science, or proto-science, or what? Popper thinks that all legitimate inquiry is about solving real problems, and scientific theories are those that are potentially falsifiable: they make definitely predictions about the world that, if these fail to be true, would show that the theory is false.

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On Carl Jung's "Approaching the Unconscious" from Man and His Symbols, written in 1961.

What's the structure of the mind? Jung followed Freud in positing an unconscious distinct from the conscious ego, but Jung's picture has the unconscious much more stuffed full of all sorts of stuff from who knows where, including instincts (the archetypes) that tend to give rise to behavior and dream imagery that we'd have to call religious. We neglect this part of ourselves at our psychological peril!

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On Martin Heidegger's "Letter on Humanism" (1949).

What's our place in the world? What is it, really, to be human? Heidegger thought that being human hinges on having a proper relationship to Being, which is more basic than particular beings like people and tables and such, yet it being so close, Heidegger thinks it's hardest to see, and easy to be distracted from.

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Eva Brann discusses her book The Logos of Heraclitus (2011).

On Rand's Introduction to Objectivist Epistemology (1967) and "The Objectivist Ethics" (1961).

First Rand grounds everyday human knowledge, largely by dismissing the concerns of other philosophers (even those whom she unknowingly parrots) as absurd. Then she uses this certainty to argue for her semi-Nietzschean vision of Great Men who master their emotions and rely only on themselves. 

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On George Santayana's The Sense of Beauty (1896).

What are we saying when we call something "beautiful?" Are we pointing out an objective quality that other people (anyone?) can ferret out, or just essentially saying "yay!" without any logic necessarily behind our exclamation? The poet and philosopher Santayana thought that while aesthetic appreciation is an immediate experience--we don't "infer" the beauty of something by recognizing some natural qualities that it has--we can nonetheless analyze the experience after the fact to uncover a number of grounds on which we might appreciate something.

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On Gilles Deleuze and Félix Guattari's What Is Philosophy? (1991). How is philosophy different from science and art? What's the relationship between different philosophies? Is better pursued solo, or in a group? Deleuze described philosophy as the creation of new concepts, whereas science is about functions that map observed regularities and art is about creating percepts and affects. With guest Daniel Coffeen. Get the full discussion at partiallyexaminedlife.com.

On Jacques Lacan's "Seminar on 'The Purloined Letter'" (1956), Jacques Derrida's "The Purveyor of Truth" (1975), and other essays in the collection The Purloined Poe: Lacan, Derrida, and Psychoanalytic Reading. How should philosophers approach literature? Lacan read Edgar Allen Poe's story about a sleuth who outthinks a devious Minister as an illustration of his model of the psyche, and why we persist in self-destructive patterns. Derrida thought this reading not only imposed a bunch of psychobabble onto the story, but demonstrated that Lacan just didn't know how to read a text. Get the full discussion at partiallyexaminedlife.com.

On Bruce Fink's The Lacanian Subject (1996) and Lacan's "The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience" (1949). What is the self? Is that the same as the experiencing subject? Lacan says no: while the self (the ego) is an imaginative creation, cemented by language, the subject is something else, something split (at least initially) between consciousness and the unconscious. Lacan mixes this Freudian picture with semiotics--an emphasis on systems of linguistic symbols--using this to both create his picture of the psyche and explain how psychological disorders arise. Get the full discussion at partiallyexaminedlife.com.

Mark, Seth, Wes, and Dylan share what drove them into philosophy and keeps them there. How is philosophy different than (or similar to) science? Than religion? Art? The consensus seems that philosophy, to us, is inevitable for the curious. It's just inquiry, unbounded (in principle at least) by any fixed assumptions. We did no formal reading for this discussion, but did tell each other to keep in mind Plato's "Apology." Get the full discussion at partiallyexaminedlife.com.

We're joined by an international terrorism expert to discuss how to define terrorism and whether it can ever be ethical. With readings by Donald Black, J. Angelo Corlett, Igor Primoratz, Karl Heinzen, Bhagat Singh, and Carl von Clausewitz. Looking for the full Citizen version?

On Buber's 1923 book about the fundamental human position: As children, and historically, we start fully absorbed in relation with another person (like mom). Before that, we have no self-consciousness, no "self" at all. It's only by having these consuming "encounters" that we gradually distinguish ourselves from other people, and can then engage in what we'd normally consider "experience," which Buber calls "the I-It relation." Buber thinks that unless we can keep connected to this "I-Thou" phenomenon, through mature relationships, art, and nature. With guest Daniel Horne. Get the full discussion at partiallyexaminedlife.com.

On Karl Marx's The German Ideology, Part I, an early, unpublished work from 1846. What is human nature? What drives history? How can we improve our situation? Marx thought that fundamentally, you are what you do: you are your job, your means of subsistence. All the rest, this culture, this religion, this philosophy, is just a thin layer over our basic situation. Ideas are not primarily what changes the world; it's economics. Get the full discussion at partiallyexaminedlife.com.

On Plato's Dialogue, "Gorgias" (380 BCE or so). Why philosophize? Isn't it better to know how to persuade people in practical matters, like a successful lawyer or business leader? Plato (via Socrates) thinks that the "art" of rhetoric isn't an art at all, in the sense of requiring an understanding of one's subject matter, but merely a talent for saying what people want to hear. Looking for the full Citizen version?

On David Chalmers's book Constructing the World (2012). How are all the various truths about the world related to each other? David Chalmers, famous for advocating a scientifically respectable form of brain-consciousness dualism, advocates a framework of scrutability: if one knew some set of base truths, then the rest would be knowable from them. Get the full discussion at partiallyexaminedlife.com.

On Rudolph Carnap's The Logical Structure of the World (1928). What can we know? Carnap thinks that all the various spheres of knowledge are logically interrelated, that you can translate sentences about any of these into sentences about sets of basic, momentary experiences. This book, aka the Aufbau, is his attempt to sketch out how this system of linguistic reduction can work (it doesn't). With guest Matt Teichman. Get the full discussion at partiallyexaminedlife.com.

On W.V.O. Quine's "On What There Is" (1948) and "Two Dogmas of Empiricism" (1951). What kind of metaphysics is compatible with science? Quine sees science and philosophy as one and the same enterprise, and he objects to ontologies that include types of entities that science can't, even in principle, study. Also, troubles with the concept of synonymy, i.e. "same meaning." With guest Matt Teichman. Get the full discussion at partiallyexaminedlife.com.

On Alexander Hamilton/James Madison's Federalist Papers (1, 10-12, 14-17, 39, 47-51), published as newspaper editorials 1787-8, plus Letters III and IV from Brutus, an Anti-Federalist. What constitutes good government? These founding fathers argued that the proposed Constitution, with its newly centralized (yet also separated-by-branch) powers would be a significant improvement on the Articles of Confederation, which had left states as the ultimate sovereigns. Get the full discussion at partiallyexaminedlife.com.

On Fame: What the Classics Tell Us About Our Cult of Celebrity by Tom Payne (2010). What's the deal with our f'ed up relationship with celebrities? Payne says that celebrities serve a social need that's equal parts religion and and aggression. TV's Lucy Lawless (Xena, Spartacus, Battlestar Galactica) joins us to discuss the accuracy of this thesis. Looking for the full Citizen version?

On philosophical issues in McCarthy's 2005 novel about guys running around with drug money and shooting each other, and about fiction as a form for exploring philosophical ideas. What can morality mean for people who have witnessed the "death of God," i.e. a loss in faith in light of the horrors of war? Who knows what McCarthy himself thinks? With guest Eric Petrie. Get the full discussion at partiallyexaminedlife.com.

On Candide: or, Optimism, the novel by Voltaire (1759). Is life good? Popular Enlightenment philosopher Leibniz argued that it's good by definition. God is perfectly good and all-powerful, so whatever he created must have been as good as it can be; we live in the best of all possible worlds. Voltaire loads this satirical adventure story up with horrific violence to demonstrate that Leibniz's position is just silly. Life is filled with suffering, and human nature is such that even in peace and prosperity, we're basically miserable. Yet we still love life despite this. Tend your garden! Get the full discussion at partiallyexaminedlife.com.

On Friedrich Nietzsche's "On Truth and Lies in a Nonmoral Sense" (1873). What is truth? This essay, written early in Nietzsche's career, is taken by many to make the extreme claim that there is no truth, that all of the "truths" we tell each other are just agreements by social convention. WIth guest Jessica Berry, who argues that that Nietzsche is a skeptic: our "truths" don't correspond with the world beyond our human conceptions; all knowledge is laden with human interests. Get the full discussion at partiallyexaminedlife.com. Get Wes Alwan's guide to Nietzsche's essay here.

On Aristotle's Politics (350 BCE), books 1 (ch 1-2), 3, 4 (ch 1-3), 5 (ch 1-2), 6 (ch 1-6), and 7 (ch. 1-3, 13-15). Aristotle provides both a taxonomy of the types of government, based on observations of numerous constitutions of the states of his time, and prescriptions on how to best order a state. Get the full discussion at partiallyexaminedlife.com.

On Alasdair MacIntyre's After Virtue: A Study in Moral Theory (1981), mostly ch. 3-7 and 14-17. What justifies ethical claims? MacIntyre claims that no modern attempt to ground ethics has worked, and that's because we've abandoned Aristotle. We see facts and values as fundamentally different: the things science discovers vs. these weird things that have nothing to do with science. In Aristotle's teleological view, everything comes with built-in goals, so just as a plant will aim grow green and healthy, people have a definite kind of virtue towards which we do and should naturally strive. Get the full discussion at partiallyexaminedlife.com.

On G.E. Moore's Principia Ethica, ch. 1 (1903); Charles Leslie Stevenson's "The Emotive Meaning of Ethical Terms" (1937), and Alasdair MacIntyre's After Virtue, ch. 1-2. Is there such a thing as moral intuition? Is "good" a simple property that we all recognize but can't explain like yellow? Or are moral terms just tools we use to convince other people to like things that we like? Get the full discussion at partiallyexaminedlife.com.

On Bergson's Laughter: An Essay on the Meaning of the Comic (1900). What is humor? Bergson says that, fundamentally, we laugh as a form of social corrective when others are slow to adapt to society's demands. Other types of humor are derivative from this. With guest Jennifer Dziura. Get the full discussion at partiallyexaminedlife.com.

Continuing discussion of Ludwig Wittgenstein's Philosophical Investigations, Part I, sections 1-33 and 191-360. With guest Philosophy Bro. On "family resemlances" in concepts, dismissing philosophical puzzles as grammatical mistakes, and the private language argument. Get the full discussion at partiallyexaminedlife.com.