Dec 2017Peter Fleming - If we do not understand each other we do not survive. – 03/12/2017:
This is a continuation of Peter Fleming’s talk on Compassion earlier in the year. He will be looking philosophically at the place of empathy in the human condition and speculating on both the origins and necessity of empathy
Peter’s background is not academic but has been as a practitioner in therapy.
The website of his organisation www.pellin.org.uk provides context
Nov 2017Monica Booth - Language – 05/11/2017:
Taken as a system of communication between members of multifarious social groups for cooperating, whether spoken, written, or in sign, language between human beings differentiates itself from language between non-human beings by its nature of having infinite productivity and creativity. Yet, at the same time it depends on the unequivocal acceptance of certain notions, standardized in convention by cooperative individuals and members of social groups, especially if progress is to occur.
If progress is taken to mean either positivism or intuitionism, then the nature of relationship between “language” and “thinking” becomes important. “Thinking” itself has a number of linguistic and philosophical presuppositions.
This linguistic phenomenology talk will give examples beginning with an overview of the general functions of language in Western traditions and finishing with the work of J L Austin in everyday language philosophy
Oct 2017Nicky Hyman - Russia and whether ten days, or ten years, or a century changed the world : Faustian aspects of ascending to power – 01/10/2017:
Sep 2017Iain Orr - Tiny /Giant Alice in Wonderland – and the Seven S’s: Size, Shape, Scale, Similarity, Senses, Substance and Solipsism. – 03/09/2017:
Aug 2017Bob Clarke – Radical Agnosticism – 06/08/2017:
The talk will present ‘Radical Agnosticism’, a position which may be distinguished from both Atheism and Belief (religious or mystical) in its attitude towards transcendent worlds and entities, such as Heaven, The World of Forms, God, Spirits, Angels, Souls, Spirits, etc. In the absence of evidence of their existence, Radical Agnosticism withholds commitment to all such transcendent entities, but, unlike some contemporary forms of Atheism, respects many aspects of religion.
Jul 2017Perspectives on the Philosophy of Governance – 02/07/2017:
Below is the sketch I am currently working to, but there is still time for the focus to sharpen or even for the scope to expand
The talk will attempt to bring together concepts from political philosophy, corporate governance, and management. It will review various manifestations of governance to highlight common factors and sources of puzzlement.
“Human nature” will be considered as a fulcrum on which to leverage theory-building by considering on the one hand our need to deal with people on the basis of reasonable expectations, and on the other our relatively limited ability to predict outcomes even when there is a sincere and skilled attempt to achieve them.
Depending on time, some attention may also be given to the lurking suspicion that theories of governance are part of a discourse that assumes the legitimacy of current power and domination models, and to proposing a clarification of the concepts of law, regulation, governance and governmentality.
Further details are given in the attached PDF
Jun 2017The Russian Revolution in Philosophy – 04/06/2017:
Nicholas Hyman explores perceived Russian transitions, including the abolition of serfdom and the abortive 1905 revolution culminating in two revolutions of 1917.
What was the impact of change and of the civil war, on thought about what was possible, and about ends and means, in and beyond Russia, to 1945 and on to the 21st Century?
May 2017The Philosophy of the Anthropocene – 07/05/2017:
An introduction to the Anthropocene:
The talk will fall into three sections. First, what implications has the Anthropocene – as an emerging geological concept – for other disciplines: biology, theology, anthropology and philosophy? Second, should Homo sapiens aspire to be the steward of the natural world; indeed, is H sapiens now unable to avoid that responsibility? Are there non-H.sapiens candidates for that role? Third, what are the political, economic and ethical implications of anthropic global commons? [i.e. What can any human individual, community or country own – and what does ownership mean?] Benjamine Kunkel’s review essay The Capitalocene in the 2 March 2017 issue of the London Review of Books” is a good introduction to the subject.
Apr 2017Peter Fleming - Empathy – 02/04/2017:
Peter Fleming – Founder of the Pellin Institute – pellin.org.uk
Peter a Humanistic Psychotherapist and will speak on Empathy
Mar 2017Hegel and Progress (with some reference to Kant and Marx) – 05/03/2017:
The idea of progress only became fully thinkable with the French Revolution in history and German Idealism in philosophy. Hegel was able to develop an explanatory relationship between progress in philosophy and progress in history. By looking at Hegel, and looking at Kant and Marx, we will be able to see the basis of progress in philosophical truth and historical truth. Progress must be defended against the pessimists.
Feb 2017The End of Art – 05/02/2017:
‘I studied Art Theory and Aesthetics in the same way that other people might study pyramids. It was assumed by my tutors and the texts we read that the “modern” approach to Art, Culture and a way of thinking had ended sometime after the Second World War. Art still happens, artefacts still exist and have relevance to our lives, Egypt is still an important country with culture and even pyramids- but we don’t do pyramids any more.’
Jan 2017Aspects of R G Collingwood – 08/01/2017:
Bob Clarke will discuss R G Collingwood.
R G Collingwood was an English Idealist Philosopher, a polymath, active in Philosophy (and Archaeology!) between the First and Second World Wars. One of his main commitments was to the importance of History for Philosophy. What can he tell us about our own ‘Post-Truth’ age? A few ideas will be canvassed …
Dec 2016Catastrophes and Philosophy – 04/12/2016:
Tambora 1815 to nuclear winter, foreshadowed by the Lisbon earthquake, is a trajectory with impact on mentalities, norms and perceived obligations. Why do most people exclude catastrophes from their probability list?
Nov 2016Coining, Context, Contingency - Philosophy as History? – 06/11/2016:
Just how, and to what extent, is Philosophy dependent on History?
Oct 2016Referenda – 02/10/2016:
When should we trust people to vote as a way of deciding who is to exercise political power? Is there still life in representative Parliamentary Democracy? Are simple majority decisions the best way to address disputes over constitutional matters?
Sep 2016Fascism and Philosophy – 04/09/2016:
From 1922 to 1945, Mussolini then Hitler favoured particular contemporary philosophers. Not with a focus on Heidegger, what was the content and style of Fascist or Nazi philosophy, and does it affect us now?
Aug 2016Abstract Expressionism – 07/08/2016:
What does Abstract Expressionism express, and where does it abstract if from?
Abstract Expressionism is a modern art movement, epitomised by large American paintings with no discernible subject matter. Epitomised by works like Jackson Pollock’s canvases covered with drips of paint, or Barnet Newman’s enormous pictures with just one vertical stripe. As these were clearly not trying to depict a physical object were they trying to express something about the world, or the artists’ minds, or make some phenomenological comment about the spectator’s observation of the world?
Jul 2016Does social class dissolution equate with social class revolution? – 03/07/2016:
Dr. Helena Marconell
The concept of social class is changing rapidly with many mainstreams influencing the way we view it not only on ourselves but in others too. You might have less means than others but you still think you’re fine, in a normal kind of class; you go by, you like what you like and this is fine, should you need anything else?
And this seems to apply to poorer and richer alike. The feeling of being more or less seems to have transformed onto ‘I’m fine, I survive, I make ends meet’. However, before the advent of media platforms and hidden investments in tax havens, people had a more rigid way of who was who with a regular tension in the middle and poorer strata of society.
Let’s face it, the rich have always been the rich and like a plague, they pass it on to their descendants. The problem I see now is that the rich are continuously being richer and the poor are poorer than ever. This is baffling in an era of equality and supposedly more work, shouldn’t it be easier to be upwardly mobile? This is reinforced by the fact that the middle class seems to move like a wave according to the job availabilities, property prospects and so on. You might have a job today, and be in the street tomorrow, literally in the street and suddenly become as poor as you could be with many people ending up going back to parental homes in order to survive. And then going to the parental home does not make them any richer, they still feel poor, without the means to be independent. This is what I call a social dissolution, one day you‘ve got money, a rented or a mortgaged flat, the following day car is gone, even the door mat disappears. But the rich seem to be doing alright, as long as there are tax heavens to hide their wealth and create these massive black holes where the wealth of the whole world is being absorbed into, they are fine. Do you think that we need a social class revolution?
I will also bring a little quiz to prove some of these points and more, see how we all fair. For instance, would going to the opera make you feel more ‘upwardly mobile’ than you are now? Do you like going to the opera? Would you go if that was considered the ‘thing’ to do in the new group you just joined in that big promotion at work?
Jun 2016Ayer's Hume and Other Humes – 05/06/2016:
Nicky Hyman on Ayer’s Hume and Other Humes
A J Ayer’s book on David Hume, now in the Oxford Very Short Introduction Series, has been influential. We will discuss Ayer’s reading of Hume and examine other interpretations for the 21st Century.