Abstract. The Noble Lie proposed by Plato for the Just City in Republic III has been much misunderstood. Its agenda is twofold: to get the citizens of the City to see their society as a natural entity, with themselves as all ‘family’ and akin; and to get the Guardians in particular to make class mobility, on which the justice of the City depends, a top priority. Since the second is taken to depend on the first, the Lie passage amounts to an argument (1) that the survival of a just community depends on the existence of social solidarity between elite and mass, which allows for full class mobility and genuine meritocracy; (2) that this solidarity in turn depends on an ideology of natural unity; and (3) that such ideologies are always false. So the Lie really is a lie, but a necessary one; as such it poses an awkward ethical problem for Plato and, if he is right, for our own societies as well.
Presented by SWIP-NYC
Presented by NY German Idealism Workshop
How can we know what it’s like to be someone else? Classical Indian philosophers found the answer in theater, arguing that it’s not just a form of entertainment, but a source of knowledge of other minds. In this talk, I’ll explore how this theme is developed in Śrī Śaṅkuka (c. 850 CE) and examine the reasons his views were rejected in the later tradition. I’ll argue that those reasons are unsound, and that we can see why by turning to contemporary studies of the relationship between knowledge and luck.
Jonardon Ganeri is the Bimal. K. Matilal Distinguished Professor of Philosophy at the University of Toronto. He is a philosopher whose work draws on a variety of philosophical traditions to construct new positions in the philosophy of mind, metaphysics and epistemology. His books include Attention, Not Self (2017), a study of early Buddhist theories of attention; The Concealed Art of the Soul (2012), an analysis of the idea of a search for one’s true self; Virtual Subjects, Fugitive Selves (2020), an analysis of Fernando Pessoa’s philosophy of self; and Inwardness: An Outsiders’ Guide (2021), a review of the concept of inwardness in literature, film, poetry, and philosophy across cultures. He joined the Fellowship of the British Academy in 2015, and won the Infosys Prize in the Humanities the same year, the only philosopher to do so.
This series is curated and co-presented by Brooklyn Public Philosophers, aka Ian Olasov.
Presented by NY German Idealism Workshop
The third workshop of the semester will take place virtually over Zoom on Friday, April 1st from 4:30-6:30pm EST. The Zoom link can be found on our website (link in bio). Please also note that Heikki Ikäheimo and Simon Lumsden’s talks have been postponed.
https://www.instagram.com/p/CbGKABYPxKY/?utm_medium=tumblr
Presented by NY German Idealism Workshop
Eva Bockenheimer. Frederica Gregoratto. Thimo Heisenberg. Axel Honneth. Rahel Jaeggi. Gal Katz. Frederick Neuhouser. Andreja Novakovic. Angelica Nuzzo. Johannes-Georg Schülein. Italo Testa.
April 22-23 Time TBA
*In-person event
Presented by NY German Idealism Workshop
Response by Giulia Battistoni (Università di Verona)
We are excited to announce that the first workshop of the semester will take place in person on Friday, September 23rd from *4-6pm* (please note the change in the usual time). Robert Stern (University of Sheffield) will be giving a talk entitled, “Found or Sought? Hegel vs MacIntyre on the Good Life and the Virtues.” Please note that the talk will take place at The New School, Room M104 (The Bark Room), Sheila C. Johnson Design Center (The Sheila C. Johnson Design Center is on the southwest corner of 5th ave and 13th street)
To attend the talk in person you will need to be up-to-date with vaccinations and boosters and set up a CLEAR Health Pass account in advance. Directions for visitor access are below.
The event has been organized by the Wittgenstein Workshop.
Abstract: This paper draws a contrast between Hegel and MacIntyre, treating both as post-Kantian perfectionists. The claim is that while Hegel treats the good life as something found, and to be implemented in the rational state, MacIntyre treats it as something to be sought. This difference, it is argued, is reflected in their respective accounts of the virtues: for Hegel, the key virtue becomes rectitude, whereas for MacIntyre a wider range of virtues is required, to make this quest for the good achievable. Using the characters of Walt and Travis from Paris, Texas to illustrate the argument, it is suggested that the MacIntyrean option is to be preferred.
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