Tag Archives: Ferdinand de Saussure
Philosophy in a Frenched* Bed
Years ago I lived in Australia for a couple of academic terms, my first husband having been hired to teach logic at Sydney University. Under the title of Research Affiliate, I enjoyed freedom to use the library and to … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, agnosticism, alienation, American politics, anthropology, anti-semitism, appreciation, art, art of living, atheism, authenticity, autonomy, bad faith, beauty, Bible, Biblical Archeology, Biblical God, bigotry, book reviews, books, bureaucracy, childhood, chivalry, Christianity, cities, class, Confessions of a Young Philosopher, conformism, contemplation, contradictions, cool, courage, courtship, cults, cultural politics, culture, desire, Desire and Authenticity, dialectic, eighteenth century, erotic life, eternity, ethics, ethnicity, evil, existentialism, exploitation, faith, fashion, fatherhood, female power, femininity, feminism, filial piety, films, freedom, friendship, gender balance, glitterati, Gnosticism, guilt and innocence, health, Hegel, hegemony, heroes, hidden God, hierarchy, history, history of ideas, id, idealism, ideality, identity, ideology, idolatry, immorality, immortality, Industrial Revolution, institutional power, Jesus, Jews, journalism, Judaism, law, legal responsibility, life and death struggle, literature, love, male power, Married Philosophers Discuss Confessions, martyrdom, masculinity, master, master/slave relation, medieval, memoir, memory, Messianic Age, mind control, modern women, modernism, moral action, moral evaluation, moral psychology, morality, mortality, mortality vs immortality, motherhood, mysticism, Nihilism, nineteenth-century, non-violence, novels, ontology, oppression, pacifism, past and future, peace, Phenomenology of the Mind, philosophy, poetry, political, political movements, politics, politics of ideas, postmodernism, power, power games, presence, promissory notes, propaganda, psychology, public facade, public intellectual, race, racism, radicalism, reading, reductionism, relationships, religion, remembrance, Renaissance, repairing the culture, roles, romance, romantic love, romanticism, science, scientism, secular, seduction, self-deception, seventeenth century, sex appeal, sexuality, slave, social climbing, social construction, social conventions, social ranking, sociobiology, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, Suicide, terror, terrorism, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, Trauma, Truth, TV, twentieth century, twenty-first century, Utopia, victimhood, victims, violence, war, work, writing, Zeitgeist
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Tagged academic feminism, academic Marxism, academic seductions, academic women, Analytic vs Continental Philosophy, André Breton, Aristotle responding to Plato, chivalry vs chauvinism, class grievances and crime, Claude Lévi-Strauss, confusing criminality with creativity, confusing cruelty with creativity, Darwin’s cultural influence, Darwinian reductionism, dialectical criteria, disillusionment as a pose, factions in academic philosophy, Feminism and Marxism in philosophy, Ferdinand de Saussure, French influence in academe, French influence in philosophy, French influence in the academy, General Philosophy at Sydney University, Getting Past Marx and Freud by Abigail L. Rosenthal, glorifying a double murder, Great Exams in France, intellectual bravado, intellectual culture in Europe, intellectual culture in France, intellectual stardom, Jacques Derrida, Jacques Lacan, learning not to be shocked, leftist intellectuals and glorifying cruelty, logic at Sydney University, Louis Althusser, Michel Foucault, normalizing crime, normalizing depravity, overcoming disillusionment, philosophers and seduction, philosophers clarifying lived experience, philosophers competing for the limelight, philosophers ignoring lived experience, philosophers ignoring their predecessors, philosophers in mental asylums, philosophers refuting their predecessors, philosophers sans dialectic, philosophers shocking the bourgeoisie, philosophy as fashion, philosophy department split, philosophy in Australia, philosophy without history, power hungry psychotherapists, qualifying as academic philosopher in France, research affiliate, Research Affiliate at Sydney University, Research Affiliate Dept of Traditional and Modern Philosophy, revolutionaries who mistreat women, safety for academic feminists, safety for women in academe, Salvador Dalí, shocking the bourgeoisie, shocking the middle class, Simone de Beauvoir, skepticism as a style, splits in academic philosophy, staff club luncheons, Staff Club philosophy luncheons, Structuralists, Surrealists, Sydney University, Sydney University Staff Club, teaching logic, the College de France, The Frenchmen or my life in theory by Emily Eakin, the Revolution’s morning after, women philosophers, World War One and faith in progress
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Are the Stories We Live True?
Are the Stories We Live True? Good people try to live the sorts of stories that will solve the problems of their lives as reasonably and realistically as they can. Meanwhile, evil people aim to mess up good people’s stories. … Continue reading →
Posted in absurdism, academe, action, alienation, anthropology, art, art of living, autonomy, beauty, bureaucracy, chivalry, class, conformism, contradictions, cool, courage, courtship, cultural politics, culture, desire, dialectic, erotic life, ethics, evil, existentialism, exploitation, fashion, femininity, feminism, freedom, gender balance, glitterati, guilt and innocence, hegemony, heroes, hierarchy, history, history of ideas, id, idealism, ideality, identity, ideology, idolatry, immorality, institutional power, literature, love, male power, masculinity, master, memoir, memory, mind control, modernism, moral action, moral evaluation, moral psychology, nineteenth-century, ontology, oppression, past and future, philosophy, poetry, political, political movements, politics of ideas, postmodernism, power, presence, propaganda, psychology, public facade, public intellectual, reductionism, relationships, religion, roles, romance, scientism, seduction, self-deception, sex appeal, sexuality, social climbing, social construction, social conventions, social ranking, sociobiology, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, time, twentieth century, twenty-first century, victimhood, victims, violence, work, writing, Zeitgeist
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Tagged Abigail L. Rosenthal's "A Good Look at Evil", abstraction, abuse of power, adultery, Anglophone philosophers, authority figure, Bernard Harrison's What Is Fiction For: Literary Humanism Restored, Bertrand Russell, chronology, Continental philosophers, creative living, credence, credulity, deconstruction, deconstructionism, delusions, early Wittgenstein, empiricism, Evil, evil people, false consciousness, fantasy, Ferdinand de Saussure, fictional stories, French philosophers, Freudian unconscious, Gilles Deleuze, giving credit, good people, goodness, graduate student, incredulity, Jacques Derrida, manipulativeness, marital cheating, metaphysics, Michel Foucault, narrative, narrative theory, narrative view, narrativity, novels, Ontology, outside the text, philosophical analysis, plot line, scholarly attribution, seductive ploy, self-mistrust, self-trust, sense data, skepticism, social embarrasment, Steven G. Smith's Full History: On The Meaningfulness of Shared Action, suppressed stories, suspicion, the marginal, the powerful, theory, theory of being, true stories, ultimate reality, verbal vertigo, wish fulfillment
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