The Partially Examined Life Philosophy Podcast

On the 2024 low-budget horror blockbuster film by Curry Barker. Mark, Lawrence, and Sarahlyn are joined by feminist philosopher Jenny Hansen to talk about this peculiar film. Is it a feminist tract exposing "nice guys" for their underlying narcissism, or just a lengthy Twilight Zone episode getting creative about the mechanics of the old magic wish trope?

Like Get Out, this film is a surreal take on exploitation, but it also places itself in the tradition of Fatal Attraction as playing on our fear of and disdain for "clingy women." Did Barker even know what his message is? Is this film actually scary?

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On two short Platonic dialogues, written perhaps around a decade after Socrates' death in 399 BCE.

Hippias Minor, where Hippias is (like many of Socrates' interlocutors) a Sophist. In this case, this means that Hippias presents himself as an expert in all sorts of practices (techne) including not only literary marvels but even making his own clothes. Do these things add up to virtue?

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On The Concept of Mind (1949), Ch. 6, "Self-Knowledge." Ryle is arguing against a Cartesian take on mind that he sees as over-intellectualizing. In this case, it is not the case that every conscious act is itself an object of an act of consciousness: Not all consciousness is self-conscious, and introspection itself must involve a layer of mentality (the act of self-consciousness) that is not itself the object of an act of consciousness.

Read along with us, starting on p. 136 (PDF p. 199).

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The new official crew of Mark Linsenmayer, Mary Hynes, and "Jus' Jenny" Hansen kicks off our new endeavor to explore ancient self-help/psychologically therapeutic philosophical traditions via Martha Nussbaum's book "The Therapy of Desire," which we've read the intro of. We talk and/or act about preconceptions about philosophy, AA, a single-celled support group, a foul-mouthed poetry slam, and more.

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Finishing up U.T. Place's "Is Consciousness a Brain Process?" (1956) and starting on J.J.C. Smart's "Sensations and Brain Processes" (1959).

Place argues against the "phenomenological fallacy," i.e. the reality of the contents of one's inner life. Then Smart considers objects against mind/brain identity: Must qualities of sensations be something over and above qualities of brain processes? Finally, is mind/brain identity a scientific hypothesis at all?

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