Эпизоды
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Continuing on An Enquiry Concerning the Principles of Morals (1751), talking about justice (i.e. property laws), why utility is pleasing and what all it includes, sympathy, utility vs. beauty, and more.
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Bill released 8 albums from 1969-1977 with Sons of Champlin then moved to LA to become a solo artist and session musician, co-writing two Grammy-winning tunes. He was the designated soul singer in Chicago from 1981-2009 and released several solo albums starting in 1990 while continuing to collaborate widely.
We discuss "Alone" from Livin' for Love (2021), the title track from He Started to Sing (1995), and "Right On" by Sons of Champlin from Welcome to the Dance (1973). End song: "Plaid" by Chicago from Stone of Sisyphus (1992). Intro: "Please Hold On" from Chicago 17 (1984). Learn more at billchamplin.com.
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Пропущенные эпизоды?
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On David Hume's An Enquiry Concerning the Principles of Morals (1751). What is morality, and how can we know it?
Hume claims that we simply find ourselves with sentiments morally approving and disapproving of various things. Characterizing these post hoc, we can say that in general we approve of what brings utility, and this explains the existence of most laws and mores. These may vary by culture because conditions change the utility calculation in different environments.
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Luvell Anderson (Philosophy prof. at U of Illinois in Urbana-Champaign) joins Mark, Lawrence, Sarahlyn, and Al to discuss Ryan Coogler's new vampire siege/black studies film starring Michael B. Jordan. We talk about the film's comments on black freedom, black music, the church, why the film needed twins, whether the vampires were even necessary, the film's humor and structure, and more.
For more, visit prettymuchpop.com. Hear this ad-free with bonus content at patreon.com/prettymuchpop or by subscribing via Apple Podcasts to the Mark Lintertainment Channel.
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Continuing on The Problem of Empathy. What does it mean to say that we know other people's mental states "non-primordially"? We talk about Stein's project of explaining how empathy is possible, what it gets us, and how her answers differ from Scheler's.
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Greg teaches philosophy (and is Interim Provost at Ashland, loves Xenophon, and runs a podcast. We reflect on the dangers of radon and other "natural" things. How might one of our government agencies become more natural, and would we want that? Are fart jokes the most naturally funny kind? Then, Greg the trucker visits Empty Street and embezzles dead mules.
Bill was thrust from the final portion of the call, so Mark and Greg engage in some philosophy podcast shop talk. He returns for the Post-Game after Greg's departure to reflect on the episode and specifically identify the naturalistic fallacy.
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We put our recent episodes on moral phenomenology into perspective, anticipating our upcoming Hume discussion and going through some other options to enrich this study of sentiment vs. rational intuition. Plus, more potential author-guests and recent philosophy book coverage.
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On The Problem of Empathy (1917). What is empathy, and what is its significance?
Stein pictures empathy as a dynamic process that involves what Scheler called sympathy but goes beyond this. Your don't just take the other person's feeling as our object of contemplation, but in doing so, your enter into it (while still not confusing it with YOUR feeling), this relating to it "non-primordially." So how does this work, exactly?
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We discuss the HBO dramedy about rich people having existential crises at a luxury resort in light of its third season. What exactly made this latest season less satisfying than the others? Does the show have a sustainable formula? What is the show saying about enlightenment? Travel? Sexuality?
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We conclude our treatment of Max Scheler's The Nature of Sympathy (1922), getting further into the Part II of the book about love and hatred and grappling with the puzzles about what exactly it is we love about someone (the "personality").
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If you enjoy our podcast, check out Working Class History at workingclasshistory.com.
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Dean has released about 20 albums, starting with three '88-'90 with Galaxie 500, then he started fresh in New York as Luna, releasing seven albums and some EPs through 2005 (plus a later reunion), then continued with his Luna bassist and now spouse Britta Phillips as Dean and Britta for five albums, interspersed with now four albums under his own name and other miscellaneous projects.
We discuss "We're Not Finished Yet" (and listen at the end to "The Cloud Is Coming" from That's the Price of Loving Me (2025), "Love Is Colder Than Death" from Emancipated Hearts (2013), and "23 Minutes in Brussels" by Luna from Penthouse (1995). Intro: "Strange" by Galaxie 500 from On Fire (1989). More at deanwareham.com.
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On The Nature of Sympathy (1922), Part II: "Love and Hatred." What is love, and how does it relate to ethics and to sympathy?
For Scheler, love is a primitive, spontaneous movement from lower to higher values: We see the best in the love one and thereby help enable them to attain that excellence. So is love foundational for value, or is value foundational for love? The two seem to arise together.
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We watched the 4-part British crime series that's become #1 in 80 countries, breaking Netflix's records for an original series. And man, was it a bummer. But important!
We reflect on the purpose of the show, its one-take-per-episode format, the choice of whose perspectives to show, the crazy good acting by such a young person, and we get a little education about incel culture. How have things changed since we were kids?
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Mark, Wes, and Dylan reconvened for one more hour on Part I, "Fellow Feeling" (ch. 3-4) in The Nature of Sympathy (1913/1922).
We continue to try to figure out the razor's edge of "fellow feeling proper" that does not rely on the sympathizer identifying in any way and look into psychological and metaphysical ways that people can identify with others.
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Mark and Bill are joined by the actor/improviser who directs Camp Improv Utopia and is involved in managing improv spaces such as Denver's Rise Comedy. We talk about the notion of community, with a scene about the neighborhood watch and a return to Empty Street to deal seriously in a public-service-announcement/after-school special sort of way with the issue of buying liquor underage.
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Continuing on The Nature of Sympathy (1913/1922), Part I: "Fellow Feeling," Ch. 1-4. We look more closely at the text, getting further into how fellow feeling relates to ethics, and why the moral sentimentalists (like Hume) were wrong about this.
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On The Nature of Sympathy (1913, expanded 1922), Part I: "Fellow Feeling," Ch. 1-4.
What is it to feel sympathy (aka "fellow feeling") for another person? It is NOT to "identify" with that person; ethics requires that the person be irreducibly Other, not part of my (extended) ego.
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On Edmund Husserl's Ideas, Vol. 2 (1928), Section 3, "The Constitution of the Spiritual World," Ch. 1, "Opposition Between the Naturalistic and Personalistic Worlds."
Given Husserl's method of "reduction" whereby he sets aside the metaphysical status of objects in the natural world (are they mind-independent or merely ideas?), we wanted to see how he accounts for our ability to directly perceive other people's minds. We don't just perceive their bodies and our own bodies and deduce that others must be like us mentally, but we perceive both our minds and those of others as strata (aspects) of physical bodies.
Read along with us, starting on p. 183 (PDF p. 101).
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Continuing on "The Origin of the Knowledge of Right and Wrong" (1889), getting into how we measure the comparative value of things. While Brentano does observe actual practices in these areas, his phenomenology detects moral facts that can be used to cast judgments of people's actual practices, saving him from relativism.
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On "The Origin of the Knowledge of Right and Wrong" (1889). What justifies basic moral facts? Brentano claims that right there in our experience, we can rationally sense with complete certainty that certain kinds of preferences are good ones, and others are not. This take on intuitionism is a response to Kant that (like Kant) cuts between the traditional epistemic categories of rationalism and empiricism, and Brentano's descriptive psychology kicked off the whole project of phenomenology.
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