Podcasts about Bernard Williams

Strach nás spojuje víc než rozum či řeč, říká Judith Shklarová. Dokud žijeme, obáváme se ublížení – tělesného, duševního i duchovního. Na tomto prostém vhledu staví svůj „liberalismus strachu“. Esej stejného jména vyšel roku 1989, v době, kdy Francis Fukuyama oznamoval „konec dějin“.Shklarová odmítá politický romantismus i spásné příběhy. Liberalismus podle ní nevyrůstá ze vznešených ideálů ani ze svobodného trhu, ale z potřeby chránit lidi před fanatismem a krutostí. Je to zřízení, v němž se lze svobodně rozhodovat beze strachu – a minimem, bez něhož svoboda nemůže existovat, je schopnost státu zabránit krutosti. Úkolem státu proto není uskutečnit summum bonum, nejvyšší dobro, ale bránit summum malum, nejvyššímu zlu.I proto je Shklarová „fenomenoložkou negativity“. Jak sama připomíná, často nevíme, kým chceme být, natož co je nejvyšší dobro. Zato víme, kým být nechceme, čeho se na sobě samých bojíme a čemu se chceme vyhnout – jako jednotlivci i jako společnost. Ctnostné jednání začíná často ne tím, že přesně víme, co udělat, ale tím, že si přiznáme, že tady „něco nehraje“.Ve své knize Obyčejné neřesti (jediné dostupné česky, v překladu Daniely a Karla Theinových) pojmenovává Shklarová krutost, pokrytectví, snobství, zradu a misantropii jako hlavní praskliny, jimiž do demokracie proniká strach. A přece: neřesti nemáme jen nenávidět. S výjimkou krutosti v sobě leckdy nesou i zrno dobra. Pokrytectví je zavrženíhodné, ale tam, kde jsou vysoké nároky, je přítomné nevyhnutelně – a jen cynik si může dovolit tvářit se, že se ho netýká. Ale cynik je krutosti blíže než pokrytec.Problémem není sama existence neřestí, ale to, že nás otupují a tím nás činí náchylnějšími k jediné absolutně zavrženíhodné neřesti, jíž je krutost. Politika svobody proto nezačíná vymýcením neřestí, nýbrž rozhodnutím být vnímavější vůči každodenní krutosti. Vůči té jsme ostatně zranitelní všichni – jako její oběti i jako její původci. Zkrátka: máme se čeho bát – a to je to jediné, co nás spojuje.KapitolyI. „Bolest nesmíme nechat přenechat biologům“ [začátek až 25:40]II. Judith Shklarová? Fenomenoložka negativity [25:40 až 47:25]III. Politická filozofie musí začít od krutosti [47:25 až 58:00]IV. Pozor na nenávist neřestí [58:00 až konec]BibliografieHannes Bajohr, „Am Leben zu sein heißt Furcht zu haben“, in: Judith Shklar, Liberalismus der Furcht, Berlin: Matthes Seitz, 2013, str. 131–167.Hannes Bajohr – Rieke Trimçev, ad Judith Shklar. Leben – Werk – Gegenwart, Hamburg: Europäische Verlagsanstalt, 2024.Judith N. Shklar, The Liberalism of Fear, in: Nancy L. Rosenblum (vyd.), Liberalism and the Moral Life, Cambridge: Harvard University Press, 1989.Judith Shklar, Obyčejné neřesti, přel. Karel Thein – Daniela Theinová, Praha: Karolinum, 2023.Simone Weil, La personne et le sacré, Paris: Payot, 2017.Bernard Williams, „The Liberalism of Fear“, G. Hawthorn (vyd.), In the Beginning Was the Deed: Realism and Moralism in Political Argument, Princeton: Princeton University, Press, 2005, str. 52–61.

He reached the top of the corporate world -- and then gave it up to become a writer, with books that probed our deepest questions, and influenced millions of people. Gurcharan Das joins Amit Varma in episode 425 of The Seen and the Unseen to discuss his life and learnings. (FOR FULL LINKED SHOW NOTES, GO TO SEENUNSEEN.IN.)   Also check out: 1. Gurcharan Das on Amazon, Wikipedia, Twitter, LinkedIn, Times of India and his own website. 2. Another Sort of Freedom -- Gurcharan Das. 3. India Unbound -- Gurcharan Das. 4. The Difficulty of Being Good -- Gurcharan Das. 5. Kama: The Riddle of Desire -- Gurcharan Das. 6. Three Plays: Larins Sahib, Mira, 9 Jakhoo Hill -- Gurcharan Das. 7. A Fine Family -- Gurcharan Das. 8. The Elephant Paradigm -- Gurcharan Das. 9. India Grows At Night -- Gurcharan Das. 10. The Dilemma of an Indian Liberal -- Gurcharan Das. 11. The Yoga Sutras of Patanjali. 12. Rashomon -- Akira Kurosawa. 13. Toba Tek Singh -- Sadat Hasan Manto. 14. Imagined Communities -- Benedict Anderson. 15. A Treatise of Human Nature -- David Hume. 16. Tales from the Kathasaritsagara -- Soma Deva (translated by Arshia Sattar). 17. What These Labels Mean -- Episode 107 of Everything is Everything. 18. Economic Facts and Fallacies -- Thomas Sowell. 19. The Forgotten Man: A New History of the Great Depression -- Amity Shlaes. 20. In Search of Lost Time -- Marcel Proust. 21. Anna Karenina -- Leo Tolstoy. 22. War and Peace -- Leo Tolstoy. 23. Pedro Páramo -- Juan Rulfo. 24. Don Quixote -- Miguel De Cervantes. 25. The Great Books of the Western World -- Edited by Mortimer J Adler. 26. The Double 'Thank You' Moment -- John Stossel. 27. From Imperial to Adaptive Firms -- Episode 37 of Everything is Everything. 28. The Life and Times of Montek Singh Ahluwalia — Episode 285 of The Seen and the Unseen. 29. The Nature of the Firm -- Ronald Coase. 30. The Reformers — Episode 28 of Everything is Everything. 31. The Importance of the 1991 Reforms — Episode 237 of The Seen and the Unseen (w Shruti Rajagopalan and Ajay Shah). 32. The Life and Times of Montek Singh Ahluwalia — Episode 285 of The Seen and the Unseen. 33. The Forgotten Greatness of PV Narasimha Rao — Episode 283 of The Seen and the Unseen (w Vinay Sitapati). 34. Naushad Forbes Wants to Fix India — Episode 282 of The Seen and the Unseen. 35. The 1991 Project. 36. The Future of War -- Episode 112 of Everything is Everything. 37. Perpetual Peace -- Immanuel Kant. 38. The Bhagawad Gita. 39. Four Quartets -- TS Eliot. 40. Walden -- Henry David Thoreau. 41. Essays on the Gita -- Sri Aurobindo. 42. Sri Bhagavadgita Rahasya -- Bal Gangadhar Tilak. 43. Many Threads of Hinduism -- Bankim Chandra Chattopadhyaya. 44. Bourgeois Dignity -- Deirdre McCloskey. 45. The Makropulos Case -- Karel Capek. 46. The Makropulos case: reflections on the tedium of immortality -- Bernard Williams. 47. Don't Punish Victimless Crimes -- Episode 73 of Everything is Everything. 48. The Mahabharata. 48. Plato, Aristotle and Karl Marx. 49. Charulata -- Satyajit Ray. 50. The Apu Trilogy -- Satyajit Ray. 51. The Calcutta Trilogy -- Satyajit Ray. 52. Shatranj ke Khiladi -- Satyajit Ray. 53. Duvidha -- Mani Kaul. 54. Cinema Paradiso -- Giuseppe Tornatore. 55. Amarcord -- Federico Fellini. 56. Stolen Kisses -- François Truffaut. 57. Last Year at Marienbad -- Alain Resnais. 58. The Garden of the Finzi-Continis -- Vittorio De Sica. 59. The Prince -- Niccolò Machiavelli. 60. The Leopard -- Giuseppe Tomasi Di Lampedusa. 61. The Leopard -- Luchino Visconti. 62. Mozart, Bach, Chopin, Debussy, Kishori Amonkar and Mallikarjun Mansur on Spotify. 63. The plays of Anton Chekhov. 64. The short stories of Anton Chekhov. 65. Four Major Plays -- Federico García Lorca. 66. The Great Gatsby -- F Scott Fitzgerald. 67. Waiting for Godot -- Samuel Beckett. 68. Madame Bovary -- Gustave Flaubert. 69. The Brothers Karamazov -- Fyodor Dostoevsky. 70. The Stranger -- Albert Camus. 71. The Black Paintings -- Francisco Goya. 72. The Light in Winter -- Episode 97 of Everything is Everything. 73. Virasat-e-Khalsa. This episode is sponsored by CTQ Compounds. Check out The Daily Reader and FutureStack. Use the code UNSEEN for Rs 2500 off. Amit Varma and Ajay Shah have launched a new course called Life Lessons, which aims to be a launchpad towards learning essential life skills all of you need. For more details, and to sign up, click here. Amit and Ajay also bring out a weekly YouTube show, Everything is Everything. Have you watched it yet? You must! And have you read Amit's newsletter? Subscribe right away to The India Uncut Newsletter! It's free! Also check out Amit's online course, The Art of Clear Writing. Episode art: ‘Two Birds' by Simahina.

“America's top secret weapon.”   “Navy SEALs is a 1990 American military action film, directed by Lewis Teague, written by Chuck Pfarrer and Gary Goldman, and produced by Brenda Feigen and Bernard Williams with consultant William Bradley.”   Show Links Trailer: https://www.youtube.com/watch?v=bhIvjL3pccY   Wikipedia: https://en.wikipedia.org/wiki/Navy_SEALs_(film)   Just Watch: https://www.justwatch.com/us/movie/navy-seals   Socials Bluesky: https://bsky.app/profile/moviewavepod.bsky.social   Buy Me A Coffee: https://www.buymeacoffee.com/moviewavepod   Letterboxd: https://letterboxd.com/moviewavepod/   Mastodon: https://mastodon.social/@moviewavepod   Intro/Outro Sample Credits “Aiwa CX-930 VHS VCR Video Cassette Recorder.wav” by Pixabay “Underwater Ambience” by Pixabay “waves crashing into shore parkdale beach” by Pixabay   Movie Wave is a part of Pie Hat Productions.

Jakou roli hraje riziko v našem morálním rozhodování? Už sám fakt, že riziko je relativně nové slovo, mnohé napovídá. Ve starověké filozofii se pracovalo s náhodou, možností, s týché – neuchopitelnou souhrou okolností. Až moderní doba proměnila nejistotu v něco měřitelného, pravděpodobného, plánovatelného.Riziko se stalo strukturou. Vyhovuje to naší potřebě jistoty, jak dokládá známá historka z druhé světové války: poté, co ekonom Kenneth Arrow upozornil americkou armádu, že její meteorologické předpovědi jsou bezcenné, dostal odpověď: „Ale to my víme, že nefungují. Ale stejně je potřebujeme – pro plánování.“Podle Bernarda Williamse se iracionální touha po racionalizaci otiskla i do moderní etiky. V novověku se formulovaly morální systémy sestávající z povinností, které mají platit obecně a vždy, nehledě na leccos, co jednající nemůže ovlivnit, nehledě na členitý terén života. Podle Williamse to jsou pokrytecké systémy odpoutané od života: předstíráme, že se řídíme něčím, co ve skutečnosti ignorujeme a co je dobré maximálně pro filozofický seminář a moralizování.Britský filozof to ilustruje na fenoménu morálního štěstí. Tím se rozumí situace, kdy je člověk považován za morálně dobrého (nebo špatného) na základě okolností, které nemá pod kontrolou. Jinými slovy: může být třeba chválen za to, že shodou okolností stál na správné straně. Podle většiny moderních morálních teorií by něco takového nemělo existovat – člověk má být hodnocen pouze za to, co učinil vědomě a svobodně. Williams však namítá, že pokud bychom tuto podmínku vzali vážně, mohli bychom morálně hodnotit máloco. Ani náš charakter, výchova či sklony nejsou výlučně naším dílem. Ať si to připouštíme nebo ne, ve skutečnosti hodnotíme druhé i podle toho, jestli prostě měli štěstí.Vezměte si příklad slavného burzovního makléře: opustí pětičlennou rodinu, nechá ji nezajištěnou a odjíždí na Tahiti, protože chce malovat. Kdyby mu jeho risk nevyšel, byl by sobec. Ale protože mu risk vyjde – ten muž se jmenuje Paul Gaugin –, jeho úspěch jej zpětně aspoň zčásti ospravedlní. Není to skandální?Je. Etika je skandální. V etice totiž nejde o to, jestli plníme pravidla. V etice neodpovídáme jen za to, co je správné, ale také na to, kým jsme a jak chceme žít. Zatímco morálka nás vyzývá k poslušnosti vůči neosobním pravidlům, etika se ptá na smysl a na to, kým jsme. Bernard Williams nás vrací k tomu, že etika nezačíná pravidlem, ale životem. Součástí etického života je proto i odvaha. A ta s sebou nese ochotu riskovat. Za to nám ale zprvu málokdo zatleská. Čeká se, zda uspějeme. Jestli ano, budeme spíše za hrdiny; jestli ne, za padouchy. Nemorální? Možná. Ale takoví jsme.KapitolyI. Raději lež než nejistotu! [počátek až 15:35]II. Skutečné riziko? Vytvořit z nejistoty vnitřní katastrofu [15:35 až 32:50]III. Když se z rizika stane systém [32:50 až 44:20]IV. Cena za prevenci [44:20 až 59:00]V. Smíme se na druhé vykašlat? [59:00 až konec]BibliografieUlrich Beck, Risikogesellschaft: Auf dem Weg in eine andere Moderne, Frankfurt a. M.: Suhrkamp, 1986.Alex Bojanowski, „Die Prognosen waren korrekt – nur das Wetter hat nicht mitgespielt“, in: Die Welt, 31. 7. 2025, https://www.welt.de/debatte/plus688484330e680a76f4e96135/Sommer-2025-Die-Prognosen-waren-korrekt-nur-das-Wetter-hat-nicht-mitgespielt.htmlCaroline Cramptonové, A Body Made of Glass. A History of Hypochondria, London: Granta Publications, 2024.Friedrich Nietzsche, Radostná věda, přel. Věra Koubová, Praha: Aurora, 2001.Bernard Williams, Moral Luck: Philosophical Papers 1973–1980, Cambridge: Cambridge University Press, 1981.Juli Zeh, Fragen zu Corpus Delicti, München: btb, 2020.

Noah vs. Tebogo Face‑Off – The hosts recap highlights from their latest showdown, spotlighting standout plays and player's strengths. Quincy's Big Moment – A segment celebrating Quincy's remarkable performance, showcasing key moments when he “did it again” on the court. Gout Gout Rumors – Banter around whether Gout Gout is avoiding challenges (“ducking smoke”), with the crew weighing in. Guest Commentary – Bernard "BW" Williams joins the discussion, giving expert takes on the matchups and adding insider insight.

We dive further into the text of lectures 1 and 2 of The Sources of Normativity (1996). We give Korsgaard's account of the idea of reflective endorsement through Hume and Bernard Williams to get to her own view. When you come to know the origins of your moral sentiments, do you still stand behind them? Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Learn more about Mark's fall online political philosophy class at partiallyexaminedlife.com/class. Sponsor: Visit functionhealth.com/PEL to get the data you need to take action for your health.

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis.

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/economics

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/finance

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices

How to sustain an international system of cooperation in the midst of geopolitical struggle? Can the international economic and legal system survive today's fractured geopolitics? Democracies are facing a drawn-out contest with authoritarian states that is entangling much of public policy with global security issues. In Global Discord: Values and Power in a Fractured World Order (Princeton University Press, 2024), Paul Tucker lays out principles for a sustainable system of international cooperation, showing how democracies can deal with China and other illiberal states without sacrificing their deepest political values. Drawing on three decades as a central banker and regulator, Tucker applies these principles to the international monetary order, including the role of the U.S. dollar, trade and investment regimes, and the financial system. Combining history, economics, and political and legal philosophy, Tucker offers a new account of international relations. Rejecting intellectual traditions that go back to Hobbes, Kant, and Grotius, and deploying instead ideas from David Hume, Bernard Williams, and modern mechanism-design economists, Tucker describes a new kind of political realism that emphasizes power and interests without sidelining morality. Incentives must be aligned with values if institutions are to endure. The connecting tissue for a system of international cooperation, he writes, should be legitimacy, creating a world of concentric circles in which we cooperate more with those with whom we share the most and whom we fear the least. Paul Tucker is a fellow at the Harvard Kennedy School and the author of Unelected Power (Princeton). He is a former central banker and regulator at the Bank of England, and a former director at Basel's Bank for International Settlements, where he chaired some of the groups designing reforms of the international financial system after the Global Financial Crisis. Learn more about your ad choices. Visit megaphone.fm/adchoices

On The Sources of Normativity (1996), lectures 1 and 2. How are facts related to obligations? We don't want to merely explain our moral impulses, but justify them. Korsgaard walks us through the views of Hobbes, Hume, Bernard Williams and others to arrive at her own breed of Kantianism, which we'll lay out in ep. 371. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsor: Don't wait until the next bite—protect your home with Bzigo. Go to bzigo.com/discount/BUZZ10 to save 10%.

In this episode, we talk about Chapters 2 and 3 of Rachel Cusk's Outline alongside a chapter from Williams's book Truth and Truthfulness. The chapter considers the differences between sincerity and authenticity as contending ideals of truthfulness about the self. These two ideals, on Williams's argument, entail different ways of thinking about the self. We contrast Williams's notion of authenticity with that invoked by various characters in Outline. Speaker names: • Dr. Scarlett Baron, Associate Professor in the English Department at UCL. • Alice Harberd, PhD Student in the Philosophy Department at UCL.

Leadership as Masterpiece Creation: What Business Leaders Can Learn from the Humanities about Moral Risk-TakingHow leaders can take the moral risks necessary to create “masterpieces”—admirable, distinctive, and high-achieving businesses that create meaningful lives for customers, employees, and themselves.In Leadership as Masterpiece Creation, Charles Spinosa, Matthew Hancocks, and Haridimos Tsoukas show how the humanities can help leaders create profitable, masterpiece organizations. Such organizations, they assert, are ones that possess the emotional and moral sensibilities of an artist, the wisdom of a statesperson, and the technical know-how of commerce. The authors draw on the works of Nietzsche, Heidegger, Bernard Williams, Shakespeare, and Machiavelli to conceptualize moral risk-taking, and then on the actions of Churchill, Madam C. J. Walker, Anita Roddick, Jeff Bezos, and others to show how the humanities can help create admirable businesses today.As management consultants and educators steeped in the humanities themselves, the authors discuss their experiences helping business leaders achieve successful masterpieces that bring good lives to many. After describing our contemporary business environment and examples of leaders who have created masterpiece organizations, the book turns to the basic skills of masterpiece creation: managing moods, building trust, listening for difference, and speaking truth to power. Then come the senior skills: moral risk-taking and creating a masterpiece organizational culture, strategy, and leadership style. Last, the authors explain why their leaders build an economy of gratitude.Want to be a guest on Book 101 Review? Send Daniel Lucas a message on PodMatch, here: https://www.podmatch.com/hostdetailpreview/17372807971394464fea5bae3 Hosted on Acast. See acast.com/privacy for more information.

In this episode of the Future Processing US Spotlight Series, Vinay Patel and Bernard Williams from OIC Advisors, bringing their extensive corporate leadership experience, sit down with Mike Zamarski and Konrad Bałys, our tech and digital transformation consultants, to explore the evolving role of consultancy and technology in delivering business value. Hosted by Paula Lipnick, the conversation dives into:the best methods of achieving the right mix of consultancy and tech expertise to deliver measurable outcomes and business value,the advantages of tackling increasing business complexities with a tech-driven consultancy,strategies to enhance communication and streamline collaboration between tech and business teams,predictions for the future in an AI-driven, hybrid-work environment.This discussion sheds light on how organisations can combine strategic advisory with technical expertise to achieve measurable, long-term results.

Ve vztahu k přirozenosti kolují na veřejnosti dvě teze. Těžko přitom říct, zda mají své reálné zastánce, anebo se ve skutečnosti přeme o argumentační pahýly, které přisuzujeme oponentům či nepřátelům. Jedni prý tvrdí, že existuje přirozenost, kterou buď zjevil Bůh nebo vědec a my se podle ní máme řídit, protože nám tato přirozenost rovnou i přikazuje, jak žít. Druzí tvrdí, že přirozenost neexistuje, vše je konstrukt; kdo navíc mluví o přirozenosti, usiluje nejčastěji o naši svobodu. Takový člověk chce druhým namluvit, že něco, co záleží jen na libovůli, je ve skutečnosti dané, přirozené, posvátné. Takž: nevěřit mluvčím přirozenosti, jdou po vaší svobodě – a hlavně zůstat hraví! Z filozofického hlediska jsou obě teze přinejmenším sporné. Není pochyb o tom, že moderna začíná odkouzlením. To, co jsme považovali za posvátné, se dává do pohybu, nacházíme v tom příliš lidské prsty. Jenže z tohoto odhalení – tedy z toho, že ledacos, co jsme považovali za dané i nějak přirozené, je ve skutečnosti vytvořené – rozhodně neplyne, že dané není vůbec nic a my si můžeme rozhodnout o všem. Člověk nemusí být kdovíjaký konzervativec, aby tezi o krajním konstruktivismu odmítl. Vzpomenout si lze třeba na Petera Singera. Ten levici nabádá, ať odmítne neudržitelný marxistický předpoklad o tom, že vše je politika, tedy otázka mocenského konstruktu. „Být slepý k faktům o lidské přirozenosti znamená riskovat katastrofu,“ poznamenává v knize Darwinovská levice. Nebo takový Bernard Williamse. Pro tohoto filozofa byl i Immanuel Kant, teology označovaný jako všedrtič, příliš dogmatický. Přesto tvrdil, že třeba kulturní relativismus, tedy představa, že každá společnost si volí takové hodnoty, jaké chce, a my do toho nemáme co kecat, je spíše myšlenkové lajdáctví než projev svobodomyslnosti. Neměli bychom opomenout, že konstruktivismus, tvrzení, že ve všem, co je dané, objevujeme lidskou stopu, dnes spojujeme s liberalismem, ale tradičně se pojil spíše se socialismem, zvláště se zmíněným marxismem, občas i se sociálním inženýrstvím. S ohledem na to, že spor o přirozenost se rozhořel zvláště na otázce genderu, může zaujmout, že třeba Slavoj Brichcín, nestor české sexuologie, poznamenává, že on sám spatřoval v tezi o všeobecné společenské podmíněnosti něco totalitního. Jeho pacienti, kteří nezapadali do normy, byli chápáni jako bytosti deficientní, jako bytosti, které je však možné „předělat“ v žádoucí obraz společnosti. I na tomto pozadí se ukazuje: tvrzení, že s něčím nelze hnout, že něco je dané, nemusí být jen projevem útlaku, ale rovněž zprávou o tom, že některé skutečnosti je třeba přijmout, dokonce nechat být. I to – možná zvláště to – může být projevem svobody a svobodomyslnosti. Kapitoly I. Rodina? Pouhý konstrukt – to je snad jasné, nebo ne? [začátek až 17:10] II. Konstruktivismus Niklas Luhmanna: Realita je to, co mnou otřásá. [17:10 až 40:12] III. Jiný svět, jiný mrav? Nesmysl. [40:12–52:00] IV. Přirozenost samozřejmě existuje. Ale ve vrstvách a je sporná. [52:00 až konec] Bibliografie Slavoj Brichcín, Sexuální delikventi z pohledu psychiatrické sexuologie, Praha: Psychiatrické centrum, 1996. Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality, New York: Basic Books, 2020. Niklas Luhmann, Realita masmédií, přel. Katrin Vodrážková, Praha: Academia, 2014. Niklas Luhmann, Sociální systémy. Nárys obecné teorie, přel. Pavel Váňa, Brno: CDK, 2006. Paul Preciado, Testojunkie. Sex, Drugs, and Biopolitics in the Pharmacopornographic Era, přel. Bruce Benderson, New York: The Feminist Press, 2013. Peter Singer, Darwinovská levice, přel. Denis Kostomitsopoulos, Praha: Filosofia, 2006. Bernard Williams, Morálka. Úvod do etiky, přel. Šimon Haikl Koukal – Tereza Matějčková, Praha: OIKOYMENH, 2021. Celé epizody na www.forendors.cz/pravdaneexistujetm

Send us a Text Message.Bernard Williams (1929-2003) bu halde ölümsüzlüğün can sıkıcı ve de sonuç olarak anlamsız olacağını söylemiştir. Ölüm olgusu ve ölümün kaçınılmaz oluşu, hayatımıza sahip olduğu manasını büyük oranda kazandıran şeydir.*Instagram: www.instagram.com/oradanburadanbilgi/Youtube: youtube.com/oradanburadanbilgiTwitter: https://x.com/oradanburadanb*Reklam ve İş birlikleri için: oradanburadan7@gmail.comKAYNAKLAR*Bortolotti, L. and Y. Nagasawa. 2009. ‘Immortality without Boredom.' Ratio XXII: pp. 261-77.*Williams, B. 1973. ‘The Makropulos Case: Reflections on the Tedium of Immortality' in Problems of the Self, Cambridge: Cambridge University Press, 1973.*Todd May, Ölüm*Yuval Noah Harari, Homo Deus* Gulliver'in Gezileri, Jonathan Swift*Her Şey Ne Anlama Geliyor? Felsefeye Küçük Bir Giriş, Thomas Nagel

In this episode, Megan and Frank tackle the growing trend of "hacking" one's biology to increase longevity and possibly attain immortality. Are biohackers right to fear death, though? Would immortality be desirable? And is the human condition worth preserving? Thinkers discussed include: Epicurus, Bernard Williams, Schopenhauer, John Martin Fischer, Martha Nussbaum, and J.R.R. Tolkien.-----------------------Hosts' Websites:Megan J Fritts (google.com)Frank J. Cabrera (google.com)Email: philosophyonthefringes@gmail.com-----------------------Bibliography:What Is Biohacking And How Does It Work? – Forbes HealthChallenging Bryan Johnson On His “Never Die” Biohacking Protocol (youtube.com)Letter to Menoeceus by Epicurus (mit.edu)Is Death Bad for You? by Shelley Kagan (chronicle.com)Williams on Immortality.pdf (nd.edu)John Martin Fischer Response to WilliamsGift of Ilúvatar | The One Wiki to Rule Them All | FandomNussbaum - Mortal immortalsSchopenhauer - The vanity of existenceBrooke Alan Trisel, Human extinction and the value of our effortsBeing and Becoming in Modern Physics (Stanford Encyclopedia of Philosophy)Megan Fritts, Arresting Time's Arrow: Death, Loss, and the Preservation of Real Union-----------------------Cover Artwork by Logan Fritts-------------------------Music from #Uppbeat (free for Creators!):https://uppbeat.io/t/simon-folwar/neon-signsLicense code: DEKZTEGOGV2Q0TH7

In Shame and Necessity,  Bernard Williams interrogates what we can still glean about the universal character of human action and the notion of responsibility from a study of the Ancient Greeks. William provides a philosophical interpretation of the historical circumstances of the Greek understanding, expressed in the tragedies, of agency, responsibility, and the role of luck in human affairs.  His claim is that our modern concept of moral responsibility does not deserve its presumed role as a paragon case of human action. A theory of action need not be exclusively a theory of distinctly moral motivation. The Greek ethical sensibility differs from our modern one in emphasizing shame rather than guilt as the fitting response to agents as causes. Shame is directed at the failure to be seen by others and ourselves as individuals worthy of our established character. Importantly, for Williams, our concept of guilt as inextricably tied to moral responsibility does not represent a progressive development in our moral consciousness, but a contemporary prejudice. Can modernity dispense with metaphysically deep concepts like free will and still account for our ethical lives? What is the scope of our distance from the Greeks?

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: Unpacking Martin Sandbu's recent(ish) take on EA, published by JWS on January 20, 2024 on The Effective Altruism Forum. The original article is here: https://www.ft.com/content/128f3a15-b048-4741-b3e0-61c9346c390b Why respond to this article? When browsing EA Twitter earlier this month, someone whose opinions on EA I respect quote-tweeted someone that I don't (at least on the topic of EA[1]). The subject of both tweets was an article published at the end of 2023 by Martin Sandbu of the Financial Times titled "Effective altruism was the favoured creed of Sam Bankman-Fried. Can it survive his fall?" Given that both of these people seem to broadly endorse the views, or at least the balance, found in the article I thought it would be worthwhile reading to see what a relatively mainstream commentator would think about EA. The Financial Times is one of the world's leading newspapers and needs very little introduction, and Sandbu is one of its most well-known commenters. What gets printed in the FT is often repeated across policy circles, not just in Britain but across the world, and especially in wonky/policy-focused circles that have often been quite welcoming of EA either ideologically or demographically. As always, I encourage readers to read and engage with the original article itself to get a sense of whether you think my summarisation and responses are fair. Reviewing Sandbu's Article Having read the article, I think it's mainly covering two separate questions related to EA, so I'll discuss them one-at-a-time. This means I'll be jumping back-and-forth a bit across the article to group similar parts together and respond to the underlying points, though I've tried to edit Sandbu's points down as little as possible. 1) How to account for EA's historical success? The first theme in the article is an attempt to give a historical account of EA's emergence, and also an attempt by Sandbu to account for its unexpected success. Early on in the article, Sandbu clearly states his confusion at how a movement with the background of EA grew so much in such a short space of time: "Even more puzzling is how quickly effective altruism rose to prominence - it is barely a decade since a couple of young philosophers at the University of Oxford invented the term ... nobody I knew would have predicted that any philosophical outlook, let alone this one, would take off in such a spectacular way." He doesn't explicitly say so, but I think a reason behind this is EA's heavy debt to Utilitarian thinkers and philosophy, which Sandbu sees as having been generally discredited or disconfirmed over the 20th century: "In the 20th century, Utilitarianism… progressively lost the favour of philosophers, who considered it too freighted with implausible implications." The history of philosophy and the various 20th century arguments around Utilitarianism are not my area of expertise, but I'm not really sure I buy that argument, or even accept how much it's a useful simplification (a potted history, as Sandbu says) of the actual trends in normative ethics. First, Utilitarianism has had plenty of criticism and counter-development before the 20th century.[2] And even looking at the field of philosophy right now, consequentialism is just as popular as the other two major alternatives in normative ethics.[3] I suspect that Sandbu is hinting at Bernard Williams' famous essay against utilitarianism, but I don't think one should consider that essay the final word on the subject. In any case, Sandbu is telling a story here, trying to set a background against which the key founding moment of EA happens: "Then came Peter Singer. In a famous 1972 article... [Singer] argued that not giving money to save lives in poor countries is morally equivalent to not saving a child drowning in a shallow pond... Any personal luxury...

Oggi a The Snap parliamo di una release che ha del clamoroso. Gli Eagles qualche settimana fa han rilasciato Bernard Williams. Non ci sarebbe nulla di strano se non fosse che Williams ha 51 anni..

Welcome back fellow Jackasses! In this episode we talk about this week's top NFL news; Giants and Commanders locker rooms at FedEx Field had no Hot Water for Showers after the game on Sunday.  The Eagles have released Bernard Williams, Their 1994 first round pick 49ers Head coach Kyle Shanahan confirmed today that Talanoa Hufanga did in fact tear his ACL during Sunday win over Tampa Bay  Aaron Rodgers planning to return to practice December 2nd  Starting next week in week 12 and for the rest of the season, Monday night football will have flex-scheduling for the first time ever + MORE We also gave our breakdown of how Week 13 went in the NFL and in out fantasy football league, “The League of Ordinary Jackasses” ----------------------------- JOIN OUR PIGSKIN PICK 'EM https://fantasy.espn.com/free-prize-games/sharer?from=espn&challengeId=230&context=GROUP_INVITE&edition=espn-en&groupId=05962ed3-e3b7-4885-bc7d-9b4e28a9ad22 (If the link doesn't work/copy just look up Fantasy Jack Podcast) ___________________________________ Thank you for listening! We really hope you enjoyed it. For more content, please follow us @FantasyJackassPodcast on Instagram! Continue being Jackasses --- Support this podcast: https://podcasters.spotify.com/pod/show/fantasyjackasspodcast/support

Semana de Thanksgiving significa semana de familia, amigos, comida y por supuesto también de football. Aquí sabrás por qué y desde cuándo tenemos este maridaje. También rastrearemos las razones por las que Lions y Cowboys cada año reciben un juego en este especial día. Además Bernard Williams formó parte de los Philadelphia Eagles durante 29 años. Entérate de cómo lo logró.See omnystudio.com/listener for privacy information.

Semana de Thanksgiving significa semana de familia, amigos, comida y por supuesto también de football. Aquí sabrás por qué y desde cuándo tenemos este maridaje. También rastrearemos las razones por las que Lions y Cowboys cada año reciben un juego en este especial día. Además Bernard Williams formó parte de los Philadelphia Eagles durante 29 años. Entérate de cómo lo logró.See omnystudio.com/listener for privacy information.

Sermon Notes: https://bible.com/events/49170292 CONNECT WITH Linked UP Church! Connection Card: https://bit.ly/ConnCardBlue Request Live Prayer: wecare@linkedupchurch.com Online Giving: https://www.linkedupchurch.com/give

Jalen Hurts will be the man in the spotlight when the Eagles head to Kansas City for their Super Bowl rematch. And without Dallas Goedert, the passing game figures to funnel through A.J. Brown and DeVonta Smith more than ever. But this could have the makings of a big game for D'Andre Swift and the Eagles' running game. Like Bradley Roby, Bo Wulf and Zach Berman are primetime players who make primetime plays in primetime games. They preview the big matchup, predict what's going to happen in Goose Wisely and then go on the record with their Crystal Bald Eagle predictions. Toke up like Bernard Williams and enjoy the show. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sermon Notes: https://bible.com/events/49148804 CONNECT WITH Linked UP Church! Connection Card: http://bit.ly/LUCConnect Request Live Prayer: wecare@linkedupchurch.com Online Giving: https://www.linkedupchurch.com/give

Drive By Diagnosis The term "Drive-By Diagnoses" accurately captures the shared experiences of countless caregivers. It's as though passersby morph into experts, leaning out the window to offer advice on caring for loved ones, irrespective of their connection or expertise. Comments like "Have you considered a new drug?" or "I know someone who swears by this" often emerge. One might even stumble upon stories of the latest extract from a miracle plant thriving solely in some guy's backyard in New Guinea. Worse still, discussions occasionally veer into divine judgment, implying wrongdoing as the cause of affliction. "What did you do that God would do this to you?!"  Despite many of these drive-by assessments arising from an unfortunate blend of ignorance and hubris, a few spring from well-intentioned hearts - albeit with clumsy delivery. Navigating unsolicited guidance proves a challenging path for caregivers. Fueled by desperation for relief, caregivers often teeter on the precipice of panic, and it takes little to drive them to yet another mirage in the desert of suffering. However, caregivers gradually realize that genuine comfort doesn't sprout from the latest potion, pill, or charismatic figure waging war on television against the "demon of sickness." Peace emerges when embracing difficulties with measured acceptance while selecting the companionship of those who walk alongside with compassion and humility - rather than merely hurling suggestions as they drive by. Scriptures remind us that even walking “…in the valley of the shadow of death," fear diminishes in God's presence. Yet, while God offers assurance, many opt for speculation and suggestions. Life remains rife with pain, suffering, solitude, and heartache – inescapable facets of the human journey. The book of Job teaches that more is going on than we can possibly understand – and hearts find strength, and circumstances become bearable when intentional companionship transcends uninvited consultations. “Unsolicited advice is the junk mail of life.” – Bernard Williams    

Good day! You are listening to Quirk of the Day podcast by host, Autumn Simmons. Episode eighty-one, Movies That Are Comedies - Who's That Girl? Starring Madonna, Griffin Dunne, Haviland Morris, John McMartin, Robert Swan and Dru Pillsbury Directed by James Foley. Produced by Rosilyn Heller and Bernard Williams. Songs on Quirk of the Day, performed by Madonna - "Who's That Girl?" and Madonna - "Causing A Commotion." Be sure to be nosey enough to purchase my humorous memoir and essay, I, Quirky Girl, by Autumn Simmons, who won two honorable mentions, December 27th 2022, from the Royal Dragonfly Book Award. Enjoy now!!! --- Send in a voice message: https://podcasters.spotify.com/pod/show/autumn-simmons/message Support this podcast: https://podcasters.spotify.com/pod/show/autumn-simmons/support

Bernard A. Williams is the founder of the Company Counsel, LLC, where he focuses his practice on representing local and regional small business owners. His areas of specialization include complex commercial litigation and business disputes, general civil litigation, management consulting, and employment law. Before forming Company Counsel, Mr. Williams was a Partner at the Legis Group, LLC, a law firm located in Philadelphia. Before joining the Legis Group, Mr. Williams was the owner and general counsel of More Likely To Succeed, Inc., an educational services company in the greater Philadelphia area that specialized in test preparation and college counseling. Linkedin: https://www.linkedin.com/in/bernardawilliams/ Company Counsel: https://companycounsel.law/ Learn more about EmotionTrac and our AI-driven Emotional Intelligence Platform: https://emotiontrac.com/calendly/

"There was never a night or problem that could defeat sunrise or hope" Bernard Williams

Sermon Notes: https://bible.com/events/48997229 CONNECT WITH Linked UP Church! Connection Card: http://bit.ly/LUCConnect Request Live Prayer: wecare@linkedupchurch.com Online Giving: https://www.linkedupchurch.com/give

When we plant corn seeds, they become sprouts, then stalks, then corn. We don't know exactly how it works but it works! God built us the same way. We are designed to grow. Much like a seed needs water and sunshine to grow, our hearts have certain requirements as well. But when we meet the growth conditions that our heart requires, growth is a force of nature that cannot be stopped. Today Bernard Williams teaches us how to tend the soil of our hearts. If you enjoyed this message, please review and share this message with someone who needs it. Connect with us at www.FamilyLife.cc If you would like to support our mission financially, here are some ways you can donate to our church: Tap the text to the right to give via our Church Center App. Venmo/Zelle: Send to info@familylife.cc Text any amount to 84321 Visit www.FamilyLife.cc/Giving for more options. Thank you for listening and thank you for your generosity.

Our selves are nebulous, the world is complex and the times they are a-changin'. Pratap Bhanu Mehta joins Amit Varma in episode 300 of The Seen and the Unseen for a freewheeling chat about how to make sense of all of this.  (For full linked show notes, go to SeenUnseen.in.) Also check out: 1. The Hunter Becomes the Hunted -- Episode 200 of The Seen and the Unseen, where Amit Varma answers questions from his guests. 2. Pratap Bhanu Mehta on Twitter, Amazon and the Indian Express. 3. What Have We Done With Our Independence? -- Episode 186 of The Seen and the Unseen (w Pratap Bhanu Mehta). 4. Self-Esteem (and a Puddle) — Amit Varma's post with Douglas Adams's puddle quote. 5. The End of History? — Francis Fukuyama's essay. 6. The End of History and the Last Man — Francis Fukuyama's book. 7. Francis Fukuyama on Amazon. 8. Ideas of India: The Theory of Moral Sentiments -- Pratap Bhanu Mehta discusses Adam Smith with Shruti Rajagopalan. 9. Conversation and Society -- Russ Roberts discusses Adam Smith with Amit Varma in episode 182 of The Seen and the Unseen. 10. Human — Michael S Gazzaniga. 11. The Interpreter — Amit Varma. 12. Free Will on Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 13. Free Will — Sam Harris. 14. Immanuel Kant on Amazon, Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 15. The Median Voter Theorem. 16. 'Thinking and Reflecting' and 'The Thinking of Thoughts': Gilbert Ryle's essays on 'thick description' and Winks vs Twitches, also found in Collected Essays. 17. Thick Description: Towards an Interpretive Theory of Culture -- Clifford Geertz. 18. Fighting Fake News -- Episode 133 of The Seen and the Unseen (w Pratik Sinha). 19. The Greater India Experiment: Hindutva and the Northeast -- Arkotong Longkumer. 20. Memories and Things -- Episode 195 of The Seen and the Unseen (w Aanchal Malhotra). 21. Remnants of a Separation — Aanchal Malhotra. 22. Don't think too much of yourself. You're an accident -- Amit Varma's column on Chris Cornell's death. 23. Alice Evans Studies the Great Gender Divergence -- Episode 297 of The Seen and the Unseen. 24. Scientism. 25. Ludwig Wittgenstein on Amazon, Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 26. Wanting — Luke Burgis. 27. René Girard on Amazon and Wikipedia. 28. Jean-Jacques Rousseau on Amazon, Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 29. A Meditation on Form -- Amit Varma. 30. Agarkar's Donkeys: A Meditation on God -- Amit Varma. 31. Faust, as portrayed by Christopher Marlowe and Johann Wolfgang von Goethe. 32. The Measure of a Man -- Episode 9, Season 2, Star Trek: The Next Generation (Wikipedia entry). 33. Ex Machina -- Alex Garland. 34. Reality+: Virtual Worlds and the Problems of Philosophy -- David Chalmers. 35. Yoga Vasistha. 36. On a Certain Blindness in Human Beings -- William James. 37. Capitalism and Freedom -- Milton Friedman. 38. The Experience Machine -- Robert Nozick. (Wikipedia entry.) 39. Utilitarianism: For and Against -- JJC Smart and Bernard Williams. 40. Reasons and Persons -- Derek Parfit. 41. Episode of The Seen and the Unseen with Ajay Shah: 1, 2, 3, 4, 5, 6, 7, 8. 42. Ethics and the Limits of Philosophy -- Bernard Williams. 43. Bernard Williams on Amazon, Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 44. India's Greatest Civil Servant -- Episode 167 of The Seen and the Unseen (w Narayani Basu, on VP Menon). 45. A Life in Indian Politics -- Episode 149 of The Seen and the Unseen (w Jayaprakash Narayan). 46. Friedrich Hayek on Amazon, Econlib, Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 47. The Dark Side of Democracy -- Michael Mann. 48. Jayaprakash Narayan on proportional representation. 49. Pakistan or the Partition of India — BR Ambedkar. 50. Don't Insult Pasta (2007) — Amit Varma. 51. Manish Sisodia invokes ‘Rajput' caste amidst CBI probe -- Janta Ka Reporter. 52. Caste, Capitalism and Chandra Bhan Prasad -- Episode 296 of The Seen and the Unseen. 53. Defying the Odds: The Rise of Dalit Entrepreneurs — Devesh Kapur, D Shyam Babu and Chandra Bhan Prasad. 54. Beware of Half Victories -- Pratap Bhanu Mehta. 55. Hussain Haidry, Hindustani Musalmaan -- Episode 275 of The Seen and the Unseen. 56. Carl Schmitt on Amazon, Wikipedia, Britannica and Stanford Encyclopedia of Philosophy. 57. Raghu Sanjaylal Jaitley's Father's Scooter -- Episode 214 of The Seen and the Unseen. 58. Justin Amash on why he left the Republican Party. 59. Kashi Ka Assi — Kashinath Singh. 60. Rational Ignorance. 61. The Economics of Voting — Amit Varma on Rational Ignorance. 62. Karthik Muralidharan Examines the Indian State -- Episode 290 of The Seen and the Unseen. 63. Lessons from an Ankhon Dekhi Prime Minister -- Amit Varma on the importance of reading.   64. John Aubrey's biography of Thomas Hobbes. 65. Ludwig van Beethoven, Wolfgang Amadeus Mozart, George Frideric Handel and Felix Mendelssohn on Spotify. 66. Digital Concert Hall -- Berliner Philharmoniker. 67. Berliner Philharmoniker on YouTube, Twitter and their own website. 68. Nikhil Banerjee on Spotify, YouTube and Wikipedia. 69. Wolf Hall, Bring Up the Bodies and The Mirror and the Light -- The Wolf Hall Trilogy by Hilary Mantel. 70. The World of Premchand: Selected Short Stories — Munshi Premchand (translated and with an introduction by David Rubin). 71. Premchand's Kazaki And Other Marvellous Tales — Munshi Premchand (translated and with an introduction by Sara Rai). 72. Sara Rai Inhales Literature -- Episode 255 of The Seen and the Unseen. 73. Yeh Premchand Hai -- Apoorvanand. This episode is sponsored by CTQ Compounds. Check out The Daily Reader and FutureStack. Use the code UNSEEN for Rs 2500 off. Check out Amit's online course, The Art of Clear Writing. And subscribe to The India Uncut Newsletter. It's free! Episode art: ‘Radiant Knowledge' by Simahina.

On this episode of The Report Card, Nat speaks with Richard Reeves, Senior Fellow at the Brookings Institution and author of Of Boys and Men: Why the Modern Male Is Struggling, Why It Matters, and What to Do about It. Nat and Richard discuss redshirting, changing gender disparities, why many education interventions don't help men, Jordan Peterson, conscientiousness, why boys' standardized test scores are better than their grades, Bernard Williams, meritocracy, the modern male's need for a better life script, the prefrontal cortex, monarchy, the feminization of schooling, and more. Show Notes: https://www.amazon.com/dp/0815739877/ref=cm_sw_r_tw_dp_GPYWY4J6DG4EXJCFW4P8 (Of Boys and Men: Why the Modern Male Is Struggling, Why It Matters, and What to Do about It) https://www.theatlantic.com/magazine/archive/2022/10/boys-delayed-entry-school-start-redshirting/671238/ (Redshirt the Boys) https://www.amazon.com/Dream-Hoarders-American-Leaving-Everyone/dp/081572912X (Dream Hoarders: How the American Upper Middle Class Is Leaving Everyone Else in the Dust, Why That Is a Problem, and What to Do About It) https://www.aei.org/podcast/ilana-horwitz-on-the-impact-of-religion-on-student-outcomes/ (Ilana Horwitz on the Impact of Religion on Student Outcomes) https://www.amazon.com/Truth-Truthfulness-Genealogy-Bernard-Williams/dp/0691117918/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1664914888&sr=1-1 (Truth and Truthfulness)

The way that you live your life will either draw people into the Kingdom or repel people from it. Bernard Williams implores us to live a life that is appealing to others as well as honoring to God.

Karel Čapek's 1922 play The Makropulos Affair about a famous singer who has lived for over 300 years was adapted into an opera by the composer Leoš Janáček and premiered in 1926. George Bernard Shaw's play Back to Methuselah, which premiered in 1922, also looks at human destiny and ideas about long life. As Welsh National Opera's new touring production of The Makropulos Affair opens in Cardiff, Matthew Sweet and guests New Generation Thinker Sarah Dillon, classicist Charlotte Higgins and philosopher Rebecca Roache explore the quest for endless youth in literature, film and myth and discussions of the idea by philosophers including Bernard Williams. The Makropulos Affair opens at the Wales Millennium Centre, Cardiff on Friday 16th September for three performances and then goes on tour to Llandudno, Plymouth, Birmingham, Southampton and Oxford. Professor Sarah Dillon is working on a student guide How to Study the Contemporary and researching a literary history of AI. Her books include Storylistening: Narrative Evidence and Public Reasoning and she is on the editorial boards of C21: Journal of Twenty-First Century Writing and Fantastika. Charlotte Higgins' books include Greek Myths: A New Retelling and Red Thread: On Mazes and Labrynths Producer: Torquil MacLeod The Free Thinking programme website has a playlist called Free Thinking the Future which includes discussions about AI, robots and an interview with Ray Kurzweil https://www.bbc.co.uk/programmes/p03zwn4d

Bernard Williams | 5MF on 7-3-22

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In this final part of a two part series on our ability to morally evaluate historical figures, I continue my look at the work of Bernard Williams. After taking into account Williams' theory of the relativism of distance, I look at British philosopher Miranda Fricker's criticism of Williams. Fricker believes that historical figures are capable of being morally blameworthy according to our lights and even in cases where blame is inappropriate, she sets out conditions where we would be justified in feeling moral disappointment. We can indeed be Kant at the court of King Arthur.

At a climactic—and, indeed, incendiary—moment in Bernard Williams' classic essay, “Internal and External Reasons,” Williams says that those who advance moral criticisms by appealing to so-called external reasons are engaging in “bluff”. Williams thus alleges that condemning certain actions of others as somehow not only immoral, but also irrational or contrary to reason is nothing more than a kind of pretense. To say that a favorite pastime that so many of us happily engage in is empty, well—to use an American colloquialism—“them's fightin' words!” Indeed, in criticizing certain moral criticisms in this way, Williams' words are fightin' words about fightin' words. Why does Williams proffer these meta-fightin' words? Readers—and indeed perhaps Williams himself—have struggled to articulate a precise argument for this claim that there are no external reasons and that those who try to invoke them in criticism of others are engaging in bluff. Thus, the force of Williams' point has remained, at best, elusive, perhaps even to Williams himself. In this paper, I first want to defend Williams' claim that the appeal to external reasons is illegitimate. But I will do so from a perspective that is radically different from the ones usually at work in considering Williams' position. Indeed, this perspective is one that may or may not (probably not!) be in the spirit of Williams' actual reasons for rejecting external reasons, so it is important to keep in mind (as I will remind you from time to time) that I am not offering an interpretation of Williams here. The distinctive aspect of my approach is that I argue that a rationalist line of thought can support Williams' claims. To bring out this line of thought, I will examine the metaphysical commitments of those who engage in what Williams calls bluff. I will then reject those commitments on powerful and widely popular rationalist grounds. I will, in other words, endeavor to support Williams' charge of bluff by investigating what I call the metaphysics of bluff and by offering a rationalist critique of that metaphysics. Michael Della Rocca is Andrew Downey Orrick Professor of Philosophy at Yale University. He has published widely in early modern philosophy and in contemporary metaphysics. His most recent book, The Parmenidean Ascent (Oxford 2020), defends a radical form of monism in metaphysics, philosophy of action, epistemology, and philosophy of language. This podcast is an audio recording of Dr Della Rocca's talk - "Moral Criticism and the Metaphyscis of Bluff" - at the Aristotelian Society on 6th June 2022. This recording was produced by the Backdoor Broadcasting Company.

In Amia Srinivasan's book The Right To Sex she discusses some of the most hotly controversial topics of today: sex work, pornography, the nature of sexual liberation. What can and should a philosopher bring to these debates? Also, we explore one of the philosophical techniques informing Srinivasan's work: genealogy. First named by Friedrich Nietzsche (although arguably practiced by philosophers before him) and developed by Michel Foucault and Bernard Williams, amongst others, genealogy seeks to investigate concepts and institutions by looking at the contingent historical situations in which they arose and that have shaped them over time. Christopher Harding in conversation with Amia Srinivasan, Caterina Dutilh Vovaes and Christoph Schurinnga. Producer: Luke Mulhall

In this first episode of a two part series, I look at an issue that has been hot of late (are there any non-hot issues in the internet age?) – the issue of how we should judge our historical heritage – particularly the prominent figures of history. Winston Churchill, Christopher Columbus and others have had statues removed in public places along with a reassessment of their historical legacy. Its a healthy dialogue to be having even if it is isn't always carried out in a healthy manner. The dialogue lacks any nuanced underlying theoretical ethical structure that can guide conflicting groups to consensus- which is my way of saying that there has been a lot of shouting. So, in this episode, I look at candidates for theoretical guidance on the ethical judgment of historical figures. Ethical theories tend to assess an agent's actions according to universal standards or contextual, local ones which may be fine for justifying giving the stink eye to your neighbor but doesn't really give us an insight about what a moral choice would have looked like for Genghis Khan. But the ever broad eye of Bernard Williams provides us with some tools to tackle the problems associated with ethical assessment of the historical figures and, in this episode, we see what Williams' 'relativism of distance' theory can offer us.

In this episode we have a loose discussion about our Christmas and Near Year's while covid-positive. Later, we share meaningful memories and rituals associated with these holidays. Happy Holidays, Friends! If you like what you hear, find us on Patreon at patreon.com/therilkeanzoo for more content. Text: Friedrich Nietzsche, The Gay Science, ed. Bernard Williams, trans. Josefine Nauckhoff (Cambridge, UK: Cambridge University Press, 2001), 194-195. 

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Francesca Iurlaro, Alexander von Humboldt postdoctoral researcher at Max Planck Institute for Comparative Public Law and International Law, joins us to discuss jus gentium, the history of customary international law, Gentili, historiography and hope. Publications mentioned in the episode: Francesca Iurlaro, The Invention of Custom, Natural Law and the Law of Nations, ca. 1550-1750 (Oxford: Oxford University Press, forthcoming). Martti Koskenniemi, To the Uttermost Parts of the Earth, Legal Imagination and International Power 1300-1870 (Cambridge: Cambridge University Press, 2021). Francesca Iurlaro, “Disenchanting Gentili: Chapter 3: Italian Lessons. Ius Gentium and Reason of States”, European Journal of International Law 32, no. 3 (2021): 965–72. Francesca Iurlaro, “Between Authority and (In)Authenticity: How Literary Canons Shaped Jus Gentium”, Leiden Journal of International Law, forthcoming. Christopher N. Warren, Literature and the Law of Nations, 1580-1680 (Oxford: Oxford University Press, 2015). Bernard Williams, Truth & Truthfulness: An Essay in Genealogy (Princeton: Princeton University Press, 2004).

Where are the fault lines in the modern liberal project? In this episode of the Governance Podcast, Dr Humeira Iqtidar and Dr Paul Sagar of King's College London tackle this question in a dialogue on Francis Fukuyama's new book, Identity: The Demand for Dignity and the Politics of Resentment.  Subscribe on iTunes and Spotify Subscribe to the Governance Podcast on iTunes and Spotify today and get all our latest episodes directly in your pocket. Follow Us For more information about our upcoming podcasts and events, follow us on facebook, twitter or instagram (@csgskcl). The Guests Dr Humeira Iqtidar joined King's College London in 2011. She has studied at the University of Cambridge, McGill University in Canada and Quaid-e-Azam University in Pakistan. Before joining King's, Humeira was based at the University of Cambridge as a fellow of King's College and the Centre of South Asian Studies. She is a co-convenor of the London Comparative Political Theory Workshop. Humeira's research explores the shifting demarcations of state, market and society in political imagination, and their relationship with Islamic thought and practice. Her current research focuses on non-liberal conceptions of tolerance. Her research has featured in interviews and articles in The Guardian, BBC World Service, Voice of America, Der Spiegel, Social Science Research Council Online, The Dawn, Express Tribune and Open Democracy.  Dr Paul Sagar is a lecturer in political theory at King's College London. His recent monograph, The Opinion of Mankind: Sociability and the State from Hobbes to Smith, explores Enlightenment accounts of the foundations of modern politics, whilst also addressing contemporary issues regarding how to conceive of the state, and what that means for normative political theory today. He has also published a number of studies on topics such as: the political writings of Bernard Williams, so-called ‘realist' approaches to political philosophy, the nature of liberty under conditions of modernity, and the idea of immortality. Paul is currently in the early stages of two major new projects. The first is a monograph study of Adam Smith's political philosophy as rooted in his conceptions of history and commercial society. The second is an exploration of the idea of the enemy in the history of political thought.  Skip Ahead 0:55: Where do we see this book in Fukuyama's larger oeuvre?  3:39: You can see Hegel's influence more in his previous work, more in terms of a teleological thrust through history, and the metaphysics in Hegel... I really understand to be a kind of battle of ideas. And Fukuyama takes that on, and his argument is more that if we are thinking about ideas that will triumph, then liberal democracy is the best idea. 8:55: I think what Fukuyama wants to say in this Identity book is, the same threats to the last man at the end of history, which is the desire for recognition, will overwhelm contentment with stability. Because even if liberal democracy... would provide all the comforts of life... and solve the economic questions, which we know now that it hasn't... but even back then Fukuyama thought that even if it does that, it will not solve the recognition problem, and if they don't get that recognition, they will break things, they will smash things. 11:14: I actually find the narrative that he tells pretty plausible. The idea that we exist not just with the desire for recognition, but a desire that each of us has an authentic self, an authentic identity, which may be at odds with wider society, and that society itself may be a structural mechanism of oppression.  13:29: His account of the failure of multiculturalism, which... he doesn't actually spell it out in so many words... but he lays the blame on a certain kind of identity politics at the doorstep of the left. What is interesting is... I think there is a problem with thinking of it only as a left failure, partly because the left remains undifferentiated in his thinking. 16:30: I actually think that a huge missing part of the story is... I hate using this term, but the rise of neoliberalism- that what's often labeled as left wing identity politics is much, much more indebted to the intellectual victories of the right. What I mean by that is the rise of the view of the world that everything is about individual choice, every individual is a sovereign consumer who floats through the world unencumbered by structures, making market choices.  19:02: Neoliberalism moves much more strongly towards freedom... or a particular understand of freedom which is entirely unburdened by a relationship to equality... and therefore to the economy and the state. It just becomes this abstract idea.  23:40: If we take out Marx, who does try to bring together ideas and structures in a very kind of comprehensive way, we may disagree with his approach but it's an ambitious one and that's partly why I think he has traction today. But one of the problems we do have in the history of political thought is that the relationship between institutions and ideas is unclear.  29:12: The entire narrative of the enlightenment as some kind of rejection of religion is just deeply deeply implausible... If you take almost all of the major Enlightenment figures, many of them were pious Christians.... the falling of religion in Europe is, if anything, a twentieth century phenomenon.  37:47: There's this culture of Republicans and Democrats, top level politicians, who've perpetrated these wars for decades but of course, their class has not suffered the consequences of any of this. That area of identity, that sense of American betrayal, doesn't seem to get as much of a look in. And again it is very odd to point to America as an example of successful integration when you still have the persistence of these enormous racial divides which cut across the left-right spectrum in all sorts of complex ways.