Podcast appearances and mentions of Iris Murdoch

Miles is joined by Lucy Oulton (University of Chichester) to discuss her new book, Iris Murdoch's Wild Imagination: Nature and the Environment (Palgrave, 2025). https://link.springer.com/book/10.1007/978-3-031-87833-6 This book presents the first ecocritical study of novelist, philosopher, poet and public intellectual Iris Murdoch (1919–1999). It brings her love of the natural world into the light, arguing for its critical significance when Murdoch conveys an awareness of intricately interconnected ecologies through her work: an awareness that anticipates the motivations and concerns of modern-day environmental humanities. The book is the first of its kind to assess some of Murdoch's poems, seen as early articulation of the environmental imagination that finds recurrent expression in her novels, philosophical writings and personal journals throughout her writing life. This book offers a significant entry point for a new research direction in Murdoch studies by explicating her unique perspective on the natural world. Lucy Oulton is a Research Associate at the Iris Murdoch Research Centre, University of Chichester, UK. She is an Editor of the Iris Murdoch Review, to which she has also contributed.

Den brittiska författaren Iris Murdoch är känd både för sin verksamhet som filosof och för sin rika skönlitterära produktion. Men också som en excentrisk och spännande personlighet. Kärlek och uppmärksamhet var två centrala teman i såväl hennes moralfilosofiska reflektioner som i hennes skönlitterära gestaltningar. Livet beskrev hon som en pilgrimsfärd från ouppmärksamhet till deltagande närvaro i världen. En närvaro som bär på religiösa och djupt andliga dimensioner. Litteraturvetaren Anna Victoria Hallberg är aktuell med en personlig bok om Murdoch, ”Du berör min själ” (Fri tanke). I det här avsnittet samtalar John Sjögren med Hallberg om Murdochs liv och tänkande. Ett samtal som landar i det outsägliga, i den svåra konsten att låta det oförklarliga förbli oförklarligt.

In this episode Miles is joined by joined by Mark Hopwood, Associate Professor of Philosophy, from the University of Sewanee, USA to discuss his new book – which has just been published – The Moral Philosophy of Iris Murdoch. This is his first monograph since he published the co-edited volume that he's perhaps best known for in Murdoch circles, the magisterial Murdochian Mind in 2022. Both books published by Routledge. https://blackwells.co.uk/bookshop/product/The-Moral-Philosophy-of-Iris-Murdoch-by-Mark-Hopwood/9780367819576 Examining the role of vision, imagination, love, goodness, and transcendence in Murdoch's work, The Moral Philosophy of Iris Murdoch presents a compelling and original argument that she is one of the major moral philosophers of the twentieth century.

Compra 'La campana' aquí: ⁠https://www.onallibres.cat/la-campana-9788418858895Aquesta setmana a L'illa de Maians, presentat i dirigit per Bernat Dedéu, parlem del llibre 'La campana', d'Iris Murdoch. L'edita Edicions de 1984 el 2025.En parlem amb Marina Porras i Jaume C. Pons Alorda. Un podcast d'Ona Llibres - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onallibres.cat⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Presentat i dirigit per Bernat Dedéu.Edició i realització per Albert Olaya.

Clare Carlisle's biography of George Eliot, The Marriage Question, is one of my favourite modern biographies, so I was really pleased to interview Clare. We talked about George Eliot as a feminist, the imperfections of her “marriage” to George Henry Lewes, what she learned from Spinoza, having sympathy for Casaubon, contradictions in Eliot's narrative method, her use of negatives, psychoanalysis, Middlemarch, and more. We also talked about biographies of philosophers, Kierkegaard, and Somerset Maugham. I was especially pleased by Clare's answer about the reported decline in student attention spans. Overall I thought this was a great discussion. Many thanks to Clare! Full transcript below. Here is an extract from our discussion about Eliot's narrative ideas.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.TranscriptHenry: Today I am talking to Clare Carlisle, a philosopher at King's College London and a biographer. I am a big fan of George Eliot's Double Life: The Marriage Question. I've said the title backwards, but I'm sure you'll find the book either way. Clare, welcome.Clare Carlisle: Hi, Henry. Nice to be here.Henry: Is George Eliot a disappointing feminist?Clare: Obviously disappointment is relative to expectations, isn't it? It depends on what we expect of feminism, and in particular, a 19th-century woman. I personally don't find her a disappointing feminist. Other readers have done, and I can understand why that's the case for all sorts of reasons. She took on a male identity in order to be an artist, be a philosopher in a way that she thought was to her advantage, and she's sometimes been criticized for creating heroines who have quite a conventional sort of fulfillment. Not all of them, but Dorothea in Middlemarch, for example, at the end of the novel, we look back on her life as a wife and a mother with some sort of poignancy.Yes, she's been criticized for, in a way, giving her heroines and therefore offering other women a more conventional feminine ideal than the life she managed to create and carve out for herself as obviously a very remarkable thinker and artist. I also think you can read in the novels a really bracing critique of patriarchy, actually, and a very nuanced exploration of power dynamics between men and women, which isn't simplistic. Eliot is aware that women can oppress men, just as men can oppress women. Particularly in Middlemarch, actually, there's an exploration of marital violence that overcomes the more gendered portrayal of it, perhaps in Eliot's own earlier works where, in a couple of her earlier stories, she portrayed abused wives who were victims of their husband's betrayal, violence, and so on.Whereas in Middlemarch, it's interestingly, the women are as controlling, not necessarily in a nasty way, but just that that's the way human beings navigate their relations with each other. It seems to be part of what she's exploring in Middlemarch. No, I don't find her a disappointing feminist. We should be careful about the kind of expectations we, in the 21st century project onto Eliot.Henry: Was George Henry Lewes too controlling?Clare: I think one of the claims of this book is that there was more darkness in that relationship than has been acknowledged by other biographers, let's put it that way. When I set out to write the book, I'd read two or three other biographies of Eliot by this point. One thing that's really striking is this very wonderfully supportive husbands that, in the form of Lewes, George Eliot has, and a very cheerful account of that relationship and how marvelous he was. A real celebration of this relationship where the husband is, in many ways, putting his wife's career before his own, supporting her.Lewes acted as her agent, as her editor informally. He opened her mail for her. He really put himself at the service of her work in ways that are undoubtedly admirable. Actually, when I embarked on writing this book, I just accepted that narrative myself and was interested in this very positive portrayal of the relationship, found it attractive, as other writers have obviously done. Then, as I wrote the book, I was obviously reading more of the primary sources, the letters Eliot was writing and diary entries. I started to just have a bit of a feeling about this relationship, that it was light and dark, it wasn't just light.The ambiguity there was what really interested me, of, how do you draw the line between a husband or a wife who's protective, even sheltering the spouse from things that might upset them and supportive of their career and helpful in practical ways. How do you draw the line between that and someone who's being controlling? I think there were points where Lewes crossed that line. In a way, what's more interesting is, how do you draw that line. How do partners draw that line together? Not only how would we draw the line as spectators on that relationship, obviously only seeing glimpses of the inner life between the two people, but how do the partners themselves both draw those lines and then navigate them?Yes, I do suggest in the book that Lewes could be controlling and in ways that I think Eliot herself felt ambivalent about. I think she partly enjoyed that feeling of being protected. Actually, there was something about the conventional gendered roles of that, that made her feel more feminine and wifely and submissive, In a way, to some extent, I think she bought into that ideal, but also she felt its difficulties and its tensions. I also think for Lewes, this is a man who is himself conditioned by patriarchal norms with the expectation that the husband should be the successful one, the husband should be the provider, the one who's earning the money.He had to navigate a situation. That was the situation when they first got together. When they first got together, he was more successful writer. He was the man of the world who was supporting Eliot, who was more at the beginning of her career to some extent and helping her make connections. He had that role at the beginning. Then, within a few years, it had shifted and suddenly he had this celebrated best-selling novelist on his hands, which was, even though he supported her success, partly for his own financial interests, it wasn't necessarily what he'd bargained for when he got into the relationship.I think we can also see Lewes navigating the difficulties of that role, of being, to some extent, maybe even disempowered in that relationship and possibly reacting to that vulnerability with some controlling behavior. It's maybe something we also see in the Dorothea-Casaubon relationship where they get together. Not that I think that at all Casaubon was modeled on Lewes, not at all, but something of the dynamic there where they get together and the young woman is in awe of this learned man and she's quite subservient to him and looking up to him and wanting him to help her make her way in the world and teach her things.Then it turns out that his insecurity about his own work starts to come through. He reacts, and the marriage brings out his own insecurity about his work. Then he becomes quite controlling of Dorothea, perhaps again as a reaction to his own sense of vulnerability and insecurity. The point of my interpretation is not to portray Lewes as some villain, but rather to see these dynamics and as I say, ambivalences, ambiguities that play themselves out in couples, between couples.Henry: I came away from the book feeling like it was a great study of talent management in a way, and that the both of them were very lucky to find someone who was so well-matched to their particular sorts of talents. There are very few literary marriages where that is the case, or where that is successfully the case. The other one, the closest parallel I came up with was the Woolfs. Leonard is often said he's too controlling, which I find a very unsympathetic reading of a man who looked after a woman who nearly died. I think he was doing what he felt she required. In a way, I agree, Lewes clearly steps over the line several times. In a way, he was doing what she required to become George Eliot, as it were.Clare: Yes, absolutely.Henry: Which is quite remarkable in a way.Clare: Yes. I don't think Mary Ann Evans would have become George Eliot without that partnership with Lewes. I think that's quite clear. That's not because he did the work, but just that there was something about that, the partnership between them, that enabled that creativity…Henry: He knew all the people and he knew the literary society and all the editors, and therefore he knew how to take her into that world without it overwhelming her, giving her crippling headaches, sending her into a depression.Clare: Yes.Henry: In a way, I came away more impressed with them from the traditional, isn't it angelic and blah, blah, blah.Clare: Oh, that's good.Henry: What did George Eliot learn from Spinoza?Clare: I think she learned an awful lot from Spinoza. She translated Spinoza in the 1850s. She translated Spinoza's Ethics, which is Spinoza's philosophical masterpiece. That's really the last major project that Eliot did before she started to write fiction. It has, I think, quite an important place in her career. It's there at that pivotal point, just before she becomes an artist, as she puts it, as a fiction writer. Because she didn't just read The Ethics, but she translated it, she read it very, very closely, and I think was really quite deeply formed by a particular Spinozist ethical vision.Spinoza thinks that human beings are not self-sufficient. He puts that in very metaphysical terms. A more traditional philosophical view is to say that individual things are substances. I'm a substance, you're a substance. What it means to be a substance is to be self-sufficient, independent. For example, I would be a substance, but my feeling of happiness on this sunny morning would be a more accidental feature of my being.Henry: Sure.Clare: Something that depends on my substance, and then these other features come and go. They're passing, they're just modes of substance, like a passing mood or whatever, or some kind of characteristic I might have. That's the more traditional view, whereas Spinoza said that there's only one substance, and that's God or nature, which is just this infinite totality. We're all modes of that one substance. That means that we don't have ontological independence, self-sufficiency. We're more like a wave on the ocean that's passing through. One ethical consequence of that way of thinking is that we are interconnected.We're all interconnected. We're not substances that then become connected and related to other substances, rather we emerge as beings through this, our place in this wider whole. That interconnectedness of all things and the idea that individuals are really constituted by their relations is, I think, a Spinoza's insight that George Eliot drew on very deeply and dramatized in her fiction. I think it's there all through her fiction, but it becomes quite explicit in Middlemarch where she talks about, she has this master metaphor of the web.Henry: The web. Right.Clare: In Middlemarch, where everything is part of a web. You put pressure on a bit of it and something changes in another part of the web. That interconnectedness can be understood on multiple levels. Biologically, the idea that tissues are formed in this organic holistic way, rather than we're not composed of parts, like machines, but we're these organic holes. There's a biological idea of the web, which she explores. Also, the economic system of exchange that holds a community together. Then I suppose, perhaps most interestingly, the more emotional and moral features of the web, the way one person's life is bound up with and shaped by their encounters with all the other lives that it comes into contact with.In a way, it's a way of thinking that really, it questions any idea of self-sufficiency, but it also questions traditional ideas of what it is to be an individual. You could see a counterpart to this way of thinking in a prominent 19th-century view of history, which sees history as made by heroic men, basically. There's this book by Carlyle, Thomas Carlyle, called The Heroic in History, or something like that.Henry: Sure. On heroes and the heroic, yes.Clare: Yes. That's a really great example of this way of thinking about history as made by heroes. Emerson wrote this book called Representative Men. These books were published, I think, in the early 1850s. Representative Men. Again, he identifies these certain men, these heroic figures, which represent history in a way. Then a final example of this is Auguste Comte's Positivist Calendar, which, he's a humanist, secularist thinker who wants to basically recreate culture and replace our calendar with this lunar calendar, which, anyway, it's a different calendar, has 13 months.Each month is named after a great man. There's Shakespeare, and there's Dante, and there's-- I don't know, I can't remember. Anyway, there's this parade of heroic men. Napoleon. Anyway, that's the view of history that Eliot grew up with. She was reading, she was really influenced by Carlisle and Emerson and Comte. In that landscape, she is creating this alternative Spinozist vision of what an exemplar can be like and who gets to be an exemplar. Dorothea was a really interesting exemplar because she's unhistoric. At the very end of Middlemarch, she describes Dorothea's unhistoric life that comes to rest in an unvisited tomb.She's obscure. She's not visible on the world stage. She's forgotten once she dies. She's obscure. She's ordinary. She's a provincial woman, upper middle-class provincial woman, who makes some bad choices. She has high ideals but ends up living a life that from the outside is not really an extraordinary life at all. Also, she is constituted by her relations with others in both directions. Her own life is really shaped by her milieu, by her relationships with the people. Also, at the end of the novel, Eliot leaves us with a vision of the way Dorothea's life has touched other lives and in ways that can't be calculated, can't really be recognized. Yet, she has these effects that are diffused.She uses this word, diffusion or diffuseness. The diffuseness of the effects of Dorothea's life, which seep into the world. Of course, she's a woman. She's not a great hero in this Carlyle or Emerson sense. In all these ways, I think this is a very different way of thinking about individuality, but also history and the way the world is made, that history and the world is made by, in this more Spinozist kind of way, rather than by these heroic representative men who stand on the world stage. That's not Spinoza's, that's Eliot's original thinking. She's taking a Spinozist ontology, a Spinozist metaphysics, but really she's creating her own vision with that, that's, of course, located in that 19th-century context.Henry: How sympathetic should we be to Mr. Casaubon?Clare: I feel very sympathetic to Mr. Casaubon because he is so vulnerable. He's a really very vulnerable person. Of course, in the novel, we are encouraged to look at it from Dorothea's point of view, and so when we look at it from Dorothea's point of view, Casaubon is a bad thing. The best way to think about it is the view of Dorothea's sister Celia, her younger sister, who is a very clear-eyed observer, who knows that Dorothea is making a terrible mistake in marrying this man. She's quite disdainful of Casaubon's, well, his unattractive looks.He's only about 40, but he's portrayed as this dried-up, pale-faced scholar, academic, who is incapable of genuine emotional connection with another person, which is quite tragic, really. The hints are that he's not able to have a sexual relationship. He's so buttoned up and repressed, in a way. When we look at it from Dorothea's perspective, we say, "No, he's terrible, he's bad for you, he's not going to be good for you," which of course is right. I think Eliot herself had a lot of sympathy for Casaubon. There's an anecdote which said that when someone asked who Casaubon was based on, she pointed to herself.I think she saw something of herself in him. On an emotional level, I think he's just a fascinating character, isn't he, in a way, from an aesthetic point of view? The point is not do we like Casaubon or do we not like him? I think we are encouraged to feel sympathy with him, even as, on the one, it's so clever because we're taken along, we're encouraged to feel as Celia feels, where we dislike him, we don't sympathize with him. Then Eliot is also showing us how that view is quite limited, I think, because we do occasionally see the world from Casaubon's point of view and see how fearful Casaubon is.Henry: She's also explicit and didactic about the need to sympathize with him, right? It's often in asides, but at one point, she gives over most of a chapter to saying, "Poor Mr. Casaubon. He didn't think he'd end up like this." Things have actually gone very badly for him as well.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.Henry: There's a good book by Debra Gettelman about the way that novelists like Eliot knew what readers expected because they were all reading so many cheap romance novels and circulating library novels. There are a lot of negations and arguments with the reader to say, "I know what you want this story to do and I know how you want this character to turn out, but I'm not going to do that. You must go with me with what I'm doing.Clare: Yes. You mean this new book that's come out called Imagining Otherwise?Henry: That's right, yes.Clare: I've actually not read it yet, I've ordered it, but funnily enough, as you said at the beginning, I'm a philosopher so I'm not trained at all as a reader of literary texts or as a literary scholar by any means, and so I perhaps foolishly embarked on this book on George Eliot thinking, "Oh, next I'm going to write a book about George Eliot." Anyway, I ended up going to a couple of conferences on George Eliot, which was interestingly like stepping into a different world. The academic world of literary studies is really different from the world of academic philosophy, interestingly.It's run by women for a start. You go to a conference and it's very female-dominated. There's all these very eminent senior women or at least at this conference I went to there was these distinguished women who were running the show. Then there were a few men in that mix, which is the inverse of often what it can be like in a philosophy conference, which is still quite a male-dominated discipline. The etiquette is different. Philosophers like to criticize each other's arguments. That's the way we show love is to criticize and take down another philosopher's argument.Whereas the academics at this George Eliot conference were much more into acknowledging what they'd learned from other people's work and referencing. Anyway, it's really interestingly different. Debra Gettelman was at this conference.Henry: Oh, great.Clare: She had a book on Middlemarch. I think it was 2019 because it was the bicentenary of Eliot's birth, that's why there was this big conference. Debra, who I'd never met before or heard of, as I just didn't really know this world, gave this amazing talk on Middlemarch and on these negations in Middlemarch. It really influenced me, it really inspired me. The way she did these close readings of the sentences, this is what literary scholars are trained to do, but I haven't had that training and the close reading of the sentences, which didn't just yield interesting insights into the way George Eliot uses language but yielded this really interesting philosophical work where Eliot is using forms of the sentence to explore ontological questions about negation and possibility and modality.This was just so fascinating and really, it was a small paper in one of those parallel sessions. It wasn't one of the big presentations at the conference, but it was that talk that most inspired me at the conference. It's a lot of the insights that I got from Debra Gettelman I ended up drawing on in my own chapter on Middlemarch. I situated it a bit more in the history of philosophy and thinking about negation as a theme.Henry: This is where you link it to Hegel.Clare: Yes, to Hegel, exactly. I was so pleased to see that the book is out because I think I must have gone up to her after the talk and said, "Oh, it's really amazing." Was like, "Oh, thank you." I was like, "Is it published? Can I cite it?" She said, "No. I'm working on this project." It seemed like she felt like it was going to be a long time in the making. Then a few weeks ago, I saw a review of the book in the TLS. I thought, "Oh, amazing, the book is out. It just sounds brilliant." I can't wait to read that book. Yes, she talks about Eliot alongside, I think, Dickens and another.Henry: And Jane Austen.Clare: Jane Austen, amazing. Yes. I think it's to do with, as you say, writing in response to readerly expectation and forming readerly expectations. Partly thanks to Debra Gettelman, I can see how Eliot does that. It'd be really interesting to learn how she sees Jane Austen and Dickens also doing that.Henry: It's a brilliant book. You're in for a treat.Clare: Yes, I'm sure it is. That doesn't surprise me at all.Henry: Now, you say more than once in your book, that Eliot anticipates some of the insights of psychotherapy.Clare: Psychoanalysis.Henry: Yes. What do you think she would have made of Freud or of our general therapy culture? I think you're right, but she has very different aims and understandings of these things. What would she make of it now?Clare: It seems that Freud was probably influenced by Eliot. That's a historical question. He certainly read and admired Eliot. I suspect, yes, was influenced by some of her insights, which in turn, she's drawing on other stuff. What do you have in mind? Your question suggests that you think she might have disapproved of therapy culture.Henry: I think novelists in general are quite ambivalent about psychoanalysis and therapy. Yes.Clare: For what reason?Henry: If you read someone like Iris Murdoch, who's quite Eliotic in many ways, she would say, "Do these therapists ever actually help anyone?"Clare: Ah.Henry: A lot of her characters are sent on these slightly dizzying journeys. They're often given advice from therapists or priests or philosophers, and obviously, Murdoch Is a philosopher. The advice from the therapists and the philosophers always ends these characters up in appalling situations. It's art and literature. As you were saying before, a more diffusive understanding and a way of integrating yourself with other things rather than looking back into your head and dwelling on it.Clare: Of course. Yes.Henry: I see more continuity between Eliot and that kind of thinking. I wonder if you felt that the talking cure that you identified at the end of Middlemarch is quite sound common sense and no-nonsense. It's not lie on the couch and tell me how you feel, is it?Clare: I don't know. That's one way to look at it, I suppose. Another way to look at it would be to see Eliot and Freud is located in this broadly Socratic tradition of one, the idea that if you understand yourself better, then that is a route to a certain qualified kind of happiness or fulfillment or liberation. The best kind of human life there could be is one where we gain insight into our own natures. We bring to light what is hidden from us, whether those are desires that are hidden away in the shadows and they're actually motivating our behavior, but we don't realize it, and so we are therefore enslaved to them.That's a very old idea that you find in ancient philosophy. Then the question is, by what methods do we bring these things to light? Is it through Socratic questioning? Is it through art? Eliot's art is an art that I think encourages us to see ourselves in the characters. As we come to understand the characters, and in particular to go back to what I said before about Spinozism, to see their embeddedness and their interconnectedness in these wider webs, but also in a sense of that embeddedness in psychic forces that they're not fully aware of. Part of what you could argue is being exposed there, and this would be a Spinozist insight, is the delusion of free will.The idea that we act freely with these autonomous agents who have access to and control over our desires, and we pick the thing that's in our interest and we act on that. That's a view that I think Spinoza is very critical. He famously denies free will. He says we're determined, we just don't understand how we're determined. When we understand better how we're determined, then perhaps paradoxically we actually do become relatively empowered through our understanding. I think there's something of that in Eliot too, and arguably there's something of that in Freud as well. I know you weren't actually so much asking about Freud's theory and practice, and more about a therapy culture.Henry: All of it.Clare: You're also asking about that. As I say, the difference would be the method for accomplishing this process of a kind of enlightenment. Of course, Freud's techniques medicalizes that project basically. It's the patient and the doctor in dialogue, and depends a lot on the skills of the doctor, doesn't it? How successful, and who is also a human being, who is also another human being, who isn't of course outside of the web, but is themselves in it, and ideally has themselves already undergone this process of making themselves more transparent to their own understanding, but of course, is going to be liable to their own blind spots, and so on.Henry: Which of her novels do you love the most? Just on a personal level, it doesn't have to be which one you think is the most impressive or whatever.Clare: I'm trying to think how to answer that question. I was thinking if I had to reread one of them next week, which one would I choose? If I was going on holiday and I wanted a beach read for pure enjoyment, which of the novels would I pick up? Probably Middlemarch. I think it's probably the most enjoyable, the most fun to read of her novels, basically.Henry: Sure.Clare: There'd be other reasons for picking other books. I really think Daniel Deronda is amazing because of what she's trying to do in that book. Its ambition, it doesn't always succeed in giving us the reading experience that is the most enjoyable. In terms of just the staggering philosophical and artistic achievement, what she's attempting to do, and what she does to a large extent achieve in that book, I think is just incredible. As a friend of Eliot, I have a real love for Daniel Deronda because I just think that what an amazing thing she did in writing that book. Then I've got a soft spot for Silas Marner, which is short and sweet.Henry: I think I'd take The Mill on the Floss. That's my favorite.Clare: Oh, would you?Henry: I love that book.Clare: That also did pop into my mind as another contender. Yes, because it's so personal in a way, The Mill on the Floss. It's personal to her, it's also personal to me in that, it's the first book by Eliot I read because I studied it for A-Level. I remember thinking when we were at the beginning of that two-year period when I'd chosen my English literature A-Level and we got the list of texts we were going to read, I remember seeing The Mill on the Floss and thinking, "Oh God, that sounds so boring." The title, something about the title, it just sounded awful. I remember being a bit disappointed that it wasn't a Jane Austen or something more fun.I thought, "Oh, The Mill on the Floss." Then I don't have a very strong memory of the book, but I remember thinking, actually, it was better than I expected. I did think, actually, it wasn't as awful and boring as I thought it would be. It's a personal book to Eliot. I think that exploring the life of a mind of a young woman who has no access to proper education, very limited access to art and culture, she's stuck in this little village near a provincial town full of narrow-minded conservative people. That's Eliot's experience herself. It was a bit my experience, too, as, again, not that I even would have seen it this way at the time, but a girl with intellectual appetites and not finding those appetites very easily satisfied in, again, a provincial, ordinary family and the world and so on.Henry: What sort of reader were you at school?Clare: What sort of reader?Henry: Were you reading lots of Plato, lots of novels?Clare: No. I'm always really surprised when I meet people who say things like they were reading Kierkegaard and Plato when they were 15 or 16. No, not at all. No, I loved reading, so I just read lots and lots of novels. I loved Jane Eyre. That was probably one of the first proper novels, as with many people, that I remember reading that when I was about 12 and partly feeling quite proud of myself for having read this grown-up book, but also really loving the book. I reread that probably several times before I was 25. Jane Austen and just reading.Then also I used to go to the library, just completely gripped by some boredom and restlessness and finding something to read. I read a lot and scanning the shelves and picking things out. That way I read more contemporary fiction. Just things like, I don't know, Julian Barnes or, Armistead Maupin, or just finding stuff on the shelves of the library that looked interesting, or Anita Brookner or Somerset Maugham. I really love Somerset Maugham.Henry: Which ones do you like?Clare: I remember reading, I think I read The Razor's Edge first.Henry: That's a great book.Clare: Yes, and just knowing nothing about it, just picking it off the shelf and thinking, "Oh, this looks interesting." I've always liked a nice short, small paperback. That would always appeal. Then once I found a book I liked, I'd then obviously read other stuff by that writer. I then read, so The Razor's Edge and-- Oh, I can't remember.Henry: The Moon and Sixpence, maybe?Clare: Yes, The Moon and Sixpence, and-Henry: Painted Veils?Clare: -Human Bondage.Henry: Of Human Bondage, right.Clare: Human Bondage, which is, actually, he took the title from Spinoza's Ethics. That's the title. Cluelessly, as a teenager, I was like, "Ooh, this book is interesting." Actually, when I look back, I can see that those writers, like Maugham, for example, he was really interested in philosophy. He was really interested in art and philosophy, and travel, and culture, and religion, all the things I am actually interested in. I wouldn't have known that that was why I loved the book. I just liked the book and found it gripping. It spoke to me, and I wanted to just read more other stuff like that.I was the first person in my family to go to university, so we didn't have a lot of books in the house. We had one bookcase. There were a few decent things in there along with the Jeffrey Archers in there. I read everything on that bookshelf. I read the Jeffrey Archers, I read the True Crime, I read the In Cold Blood, just this somewhat random-- I think there was probably a couple of George Eliots on there. A few classics, I would, again, grip by boredom on a Sunday afternoon, just stare at this shelf and think, "Oh, is there anything?" Maybe I'll end up with a Thomas Hardy or something. It was quite limited. I didn't really know anything about philosophy. I didn't think of doing philosophy at university, for example. I actually decided to do history.I went to Cambridge to do history. Then, after a couple of weeks, just happened to meet someone who was doing philosophy. I was like, "Oh, that's what I want to do." I only recognized it when I saw it. I hadn't really seen it because I went to the local state school, it wasn't full of teachers who knew about philosophy and stuff like that.Henry: You graduated in theology and philosophy, is that right?Clare: Yes. Cambridge, the degrees are in two parts. I did Part 1, theology, and then I did Part 2, philosophy. I graduated in philosophy, but I studied theology in my first year at Cambridge.Henry: What are your favorite Victorian biographies?Clare: You mean biographies of Victorians?Henry: Of Victorians, by Victorians, whatever.Clare: I don't really read many biographies.Henry: Oh, really?Clare: [laughs] The first biography I wrote was a biography of Kierkegaard. I remember thinking, when I started to write the book, "I'd better read some biographies." I always tend to read fiction. I'm not a big reader of history, which is so ironic. I don't know what possessed me to go and study history at university. These are not books I read for pleasure. I suppose I am quite hedonistic in my choice of reading, I like to read for pleasure.Henry: Sure. Of course.Clare: I don't tend to read nonfiction. Obviously, I do sometimes read nonfiction for pleasure, but it's not the thing I'm most drawn to. Anyway. I remember asking my editor, I probably didn't mention that I didn't know very much about biography, but I did ask him to recommend some. I'd already got the book contract. I said, "What do you think is a really good biography that I should read?" He recommended, I think, who is it who wrote The Life of Gibbon? Really famous biography of Gibbon.Henry: I don't know.Clare: That one. I read it. It is really good. My mind is going blank. I read many biographies of George Eliot before I wrote mine.Henry: They're not all wonderful, are they?Clare: I really liked Catherine Hughes's book because it brought her down from her pedestal.Henry: Exactly. Yes.Clare: Talking about hedonism, I would read anything that Catherine Hughes writes just for enjoyment because she's such a good writer. She's a very intellectual woman, but she's also very entertaining. She writes to entertain, which I like and appreciate as a reader. There's a couple of big archival biographies of George Eliot by Gordon Haight and by Rosemary Ashton, for example, which are both just invaluable. One of the great things about that kind of book is that it frees you to write a different kind of biography that can be more interpretive and more selective. Once those kinds of books have been published, there's no point doing another one. You can do something more creative, potentially, or more partial.I really like Catherine Hughes's. She was good at seeing through Eliot sometimes, and making fun of her, even though it's still a very respectful book. There's also this brilliant book about Eliot by Rosemary Bodenheimer called The Real Life of Mary Ann Evans. It's a biographical book, but it's written through the letters. She sees Eliot's life through her letters. Again, it's really good at seeing through Eliot. What Eliot says is not always what she means. She can be quite defensive and boastful. These are things that really come out in her letters. Anyway, that's a brilliant book, which again, really helped me to read Eliot critically. Not unsympathetically, but critically, because I tend to fall in love with thinkers that I'm reading. I'm not instinctively critical. I want to just show how amazing they are, but of course, you also need to be critical. Those books were--Henry: Or realistic.Clare: Yes, realistic and just like, "This is a human being," and having a sense of humor about it as well. That's what's great about Catherine Hughes's book, is that she's got a really good sense of humor. That makes for a fun reading experience.Henry: Why do you think more philosophers don't write biographies? It's an unphilosophical activity, isn't it?Clare: That's a very interesting question. Just a week or so ago, I was talking to Clare Mac Cumhaill I'm not quite sure how you pronounce her name, but anyway, so there's--Henry: Oh, who did the four women in Oxford?Clare: Yes. Exactly.Henry: That was a great book.Clare: Yes. Clare MacCumhaill co-wrote this book with Rachael Wiseman. They're both philosophers. They wrote this group biography of Iris Murdoch, Elizabeth Anscombe, Philippa Foot, and Mary Midgley. I happened to be having dinner with a group of philosophers and sitting opposite her. Had never met her before. It was just a delight to talk to another philosopher who'd written biography. We both felt that there was a real philosophical potential in biography, that thinking about a shape of a human life, what it is to know another person, the connection between a person's life and their philosophy. Even to put it that way implies that philosophy is something that isn't part of life, that you've got philosophy over here and you've got life over there. Then you think about the connection between them.That, when you think about it, is quite a questionable way of looking at philosophy as if it's somehow separate from life or detachment life. We had a really interesting conversation about this. There's Ray Monk's brilliant biography of Wittgenstein, The Duty of Genius. He's another philosopher who's written biography, and then went on to reflect, interestingly, on the relationship between philosophy and biography.I think on the one hand, I'd want to question the idea that biography and philosophy are two different things or that a person's life and their thought are two separate questions. On the other hand, we've got these two different literary forms. One of them is a narrative form of writing, and one of them- I don't know what the technical term for it would be- but a more systematic writing where with systematic writing, it's not pinned to a location or a time, and the structure of the text is conceptual rather than narrative. It's not ordered according to events and chronology, and things happening, you've just got a more analytic style of writing.Those two styles of writing are very, very different ways of writing. They're two different literary forms. Contemporary academic philosophers tend to write, almost always-- probably are pretty much forced to write in the systematic analytic style because as soon as you would write a narrative, the critique will be, "Well, that's not philosophy. That's history," or "That's biography," or, "That's anecdote." You might get little bits of narrative in some thought experiment, but by definition, the thought experiment is never pinned to a particular time, place, or context. "Let's imagine a man standing on a bridge. There's a fat man tied to the railway line [crosstalk]." Those are like little narratives, but they're not pinned. There is a sequencing, so I suppose they are narratives. Anyway, as you can tell, they're quite abstracted little narratives.That interests me. Why is it that narrative is seen as unphilosophical? Particularly when you think about the history of philosophy, and we think about Plato's dialogues, which tend to have a narrative form, and the philosophical conversation is often situated within a narrative. The Phaedo, for example, at the beginning of the book, Socrates is sitting in prison, and he's about to drink his poisoned hemlock. He's awaiting execution. His friends, students, and disciples are gathered around him. They're talking about death and how Socrates feels about dying. Then, at the end of the book, he dies, and his friends are upset about it.Think about, I know, Descartes' Meditations, where we begin in the philosopher's study, and he's describing--Henry: With the fire.Clare: He's by the fire, but he's also saying, "I've reached a point in my life where I thought, actually, it's time to question some assumptions." He's sitting by the fire, but he's also locating the scene in his own life trajectory. He's reached a certain point in life. Of course, that may be a rhetorical device. Some readers might want to say, "Well, that's mere ornamentation. We extract the arguments from that. That's where the philosophy is." I think it's interesting to think about why philosophers might choose narrative as a form.Spinoza, certainly not in the Ethics, which is about as un-narrative as you can get, but in some of his other, he experimented with an earlier version of the Ethics, which is actually like Descartes' meditation. He begins by saying, "After experience had taught me to question all the values I'd been taught to pursue, I started to wonder whether there was some other genuine good that was eternal," and so on. He then goes on to narrate his experiments with a different kind of life, giving up certain things and pursuing other things.Then you come to George Eliot. I think these are philosophical books.Henry: Yes.Clare: The challenge lies in saying, "Well, how are they philosophical?" Are they philosophical because there are certain ideas in the books that you could pick out and say, "Oh, here, she's critiquing utilitarianism. These are her claims." You can do that with Eliot's books. There are arguments embedded in the books. I wouldn't want to say that that's where their philosophical interest is exhausted by the fact that you can extract non-narrative arguments from them, but rather there's also something philosophical in her exploration of what a human life is like and how choices get made and how those choices, whether they're free or unfree, shape a life, shape other lives. What human happiness can we realistically hope for? What does a good life look like? What does a bad life look like? Why is the virtue of humility important?These are also, I think, philosophical themes that can perhaps only be treated in a long-form, i.e., in a narrative that doesn't just set a particular scene from a person's life, but that follows the trajectory of a life. That was a very long answer to your question.Henry: No, it was a good answer. I like it.Clare: Just to come back to what you said about biography. When I wrote my first biography on Kierkegaard, I really enjoyed working in this medium of narrative for the first time. I like writing. I'd enjoyed writing my earlier books which were in that more analytic conceptual style where the structure was determined by themes and by concepts rather than by any chronology. I happily worked in that way. I had to learn how to do it. I had to learn how to write. How do you write a narrative?To come back to the Metaphysical Animals, the group biography, writing a narrative about one person's life is complicated enough, but writing a narrative of four lives, it's a real-- from a technical point of view-- Even if you only have one life, lives are not linear. If you think about a particular period in your subject's life, people have lots of different things going on at once that have different timeframes. You're going through a certain period in your relationship, you're working on a book, someone close to you dies, you're reading Hegel. All that stuff is going on. The narrative is not going to be, "Well, on Tuesday this happened, and then on Wednesday--" You can't use pure chronology to structure a narrative. It's not just one thing following another.It's not like, "Well, first I'll talk about the relationship," which is an issue that was maybe stretching over a three-month period. Then in this one week, she was reading Hegel and making these notes that were really important. Then, in the background to this is Carlisle's view of history. You've got these different temporal periods that are all bearing on a single narrative. The challenge to create a narrative from all that, that's difficult, as any biographer knows. To do that with four subjects at once is-- Anyway, they did an amazing job in that book.Henry: It never gets boring, that book.Clare: No. I guess the problem with a biography is often you're stuck with this one person through the whole--Henry: I think the problem with a biography of philosophers is that it can get very boring. They kept the interest for four thinkers. I thought that was very impressive, really.Clare: Yes, absolutely. Yes. There's a really nice balance between the philosophy and the-- I like to hear about Philippa Foot's taste in cushions. Maybe some readers would say, "Oh, no, that's frivolous." It's not the view I would take. For me, it's those apparently frivolous details that really help you to connect with a person. They will deliver a sense of the person that nothing else will. There's no substitute for that.In my book about Kierkegaard, it was reviewed by Terry Eagleton in the London Review of Books. It was generally quite a positive review. He was a bit sneering about the fact that it had what he calls "domestic flourishes" in the book. I'd mentioned that Kierkegaard's favorite flower was the lily of the valley. He's like, "Huh." He saw these as frivolities, whereas for me, the fact that Kierkegaard had a favorite flower tells us something about the kind of man he was.Henry: Absolutely.Clare: Actually, his favorite flower had all sorts of symbolism attached to it, Kierkegaard, it had 10 different layers of meaning. It's never straightforward. There's interesting value judgments that get made. There's partly the view that anything biographical is not philosophical. It is in some way frivolous or incidental. That would be perhaps a very austere, purest philosophical on a certain conception of philosophy view.Then you might also have views about what is and isn't interesting, what is and isn't significant. Actually, that's a really interesting question. What is significant about a person's life, and what isn't? Actually, to come back to Eliot, that's a question she is, I think, absolutely preoccupied with, most of all in Middlemarch and in Daniel Deronda. This question about what is trivial and what is significant. Dorothea is frustrated because she feels that her life is trivial. She thinks that Casaubon is preoccupied with really significant questions, the key to all mythologies, and so on.Henry: [chuckles]Clare: There's really a deep irony there because that view of what's significant is really challenged in the novel. Casaubon's project comes to seem really futile, petty, and insignificant. In Daniel Deronda, you've got this amazing question where she shows her heroine, Gwendolyn, who's this selfish 20-year-old girl who's pursuing her own self-interest in a pretty narrow way, about flirting and thinking about her own romantic prospects.Henry: Her income.Clare: She's got this inner world, which is the average preoccupation of a silly 20-year-old girl.Henry: Yes. [laughs]Clare: Then Eliot's narrator asks, "Is there a slenderer, more insignificant thread in human history than this consciousness of a girl who's preoccupied with how to make her own life pleasant?" The question she's asking is-- Well, I think she wants to tell us that slender thread of the girl's consciousness is part of the universe, basically. It's integral. It belongs to a great drama of the struggle between good and evil, which is this mythical, cosmic, religious, archetypal drama that gets played out on the scale of the universe, but also, in this silly girl's consciousness.I think she's got to a point where she was very explicitly thematizing that distinction between the significant and the insignificant and playing with that distinction. It comes back to Dorothea's unhistoric life. It's unhistoric, it's insignificant. Yet, by the end of Middlemarch, by the time we get to that description of Dorothea's unhistoric life, this life has become important to us. We care about Dorothea and how her life turned out. It has this grandeur to it that I think Eliot exposes. It's not the grandeur of historic importance, it's some other human grandeur that I think she wants to find in the silly girls as much as in the great men.Henry: I always find remarks like that quite extraordinary. One of the things I want a biography to tell me is, "How did they come to believe these things?" and, "How did they get the work done?" The flowers that he likes, that's part of that, right? It's like Bertrand Russell going off on his bicycle all the time. That's part of how it all happened. I remember Elizabeth Anscombe in the book about the four philosophers, this question of, "How does she do it all when she's got these six children?" There's this wonderful image of her standing in the doorway to her house smoking. The six children are tumbling around everywhere. The whole place is filthy. I think they don't own a Hoover or she doesn't use it. You just get this wonderful sense of, "This is how she gets it done."Clare: That's how you do it.Henry: Yes. The idea that this is some minor domestic trivial; no, this is very important to understanding Elizabeth Anscombe, right?Clare: Yes, of course.Henry: I want all of this.Clare: Yes. One of the things I really like about her is that she unashamedly brings that domesticity into her philosophical work. She'll use examples like, "I go to buy some potatoes from the grocer's." She'll use that example, whereas that's not the thing that-- Oxford dons don't need to buy any potatoes because they have these quasi-monastic lives where they get cooked for and cleaned for. I like the way she chooses those. Of course, she's not a housewife, but she chooses these housewifely examples to illustrate her philosophy.I don't know enough about Anscombe, but I can imagine that that's a deliberate choice. That's a choice she's making. There's so many different examples she could have thought of. She's choosing that example, which is an example, it shows a woman doing philosophy, basically. Of course, men can buy potatoes too, but in that culture, the buying of the potatoes would be the woman's work.Henry: Yes. She wasn't going to run into AJ Ayre at the grocer's.Clare: Probably not, no.Henry: No. Are you religious in any sense?Clare: I think I am in some sense. Yes, "religious," I think it's a really problematic concept. I've written a bit about this concept of religion and what it might mean. I wrote a book on Spinoza called Spinoza's Religion. Part of what I learned through writing the book was that in order to decide whether or not Spinoza was religious, we have to rethink the very concept of religion, or we have to see that that's what Spinoza was doing.I don't know. Some people are straightforwardly religious and I guess could answer that question, say, "Oh yes, I've always been a Christian," or whatever. My answer is a yes and no answer, where I didn't have a religious upbringing, and I don't have a strong religious affiliation. Sorry, I'm being very evasive.Henry: What do you think of the idea that we're about to live through or we are living through a religious revival? More people going to church, more young people interested in it. Do you see that, or do you think that's a blip?Clare: That's probably a question for the social scientists, isn't it? It just totally depends where you are and what community you're--Henry: Your students, you are not seeing students who are suddenly more religious?Clare: Well, no, but my students are students who've chosen to do philosophy. Some of them are religious and some of them are not. It will be too small a sample to be able to diagnose. I can say that my students are much more likely to be questioning. Many of them are questioning their gender, thinking about how to inhabit gender roles differently.That's something I perceive as a change from 20 years ago, just in the way that my students will dress and present themselves. That's a discernible difference. I can remark on that, but I can't remark on whether they're more religious.Just actually just been teaching a course on philosophy of religion at King's. Some students in the course of having discussions would mention that they were Muslim, Christian, or really into contemplative practices and meditation. Some of the students shared those interests. Others would say, "Oh, well, I'm an atheist, so this is--" There's just a range-Henry: A full range.Clare: -of different religious backgrounds and different interests. There's always been that range. I don't know whether there's an increased interest in religion among those students in particular, but I guess, yes, maybe on a national or global level, statistically-- I don't know. You tell me.Henry: What do you think about all these reports that undergraduates today-- "They have no attention span, they can't read a book, everything is TikTok," do you see this or are you just seeing like, "No, my students are fine actually. This is obviously happening somewhere else"?Clare: Again, it's difficult to say because I see them when they're in their classes, I see them in their seminars, I see them in the lectures. I don't know what their attention spans are like in their--Henry: Some of the other people I've interviewed will say things like, "I'll set reading, and they won't do it, even though it's just not very much reading,"-Clare: Oh, I see. Oh, yes.Henry: -or, "They're on the phone in the--" You know what I mean?Clare: Yes.Henry: The whole experience from 10, 20 years ago, these are just different.Clare: I'm also more distracted by my phone than I was 20 years ago. I didn't have a phone 20 years ago.Henry: Sure.Clare: Having a phone and being on the internet is constantly disrupting my reading and my writing. That's something that I think many of us battle with a bit. I'm sure most of us are addicted to our phones. I wouldn't draw a distinction between myself and my students in that respect. I've been really impressed by my students, pleasantly surprised by the fact they've done their reading because it can be difficult to do reading, I think.Henry: You're not one of these people who says, "Oh students today, it's really very different than it was 20 years ago. You can't get them to do anything. The whole thing is--" Some people are apocalyptic about-- Actually, you're saying no, your students are good?Clare: I like my students. Whether they do the reading or not, I'm not going to sit here and complain about them.Henry: No, sure, sure. I think that's good. What are you working on next?Clare: I've just written a book. It came out of a series of lectures I gave on life writing and philosophy, actually. Connected to what we were talking about earlier. Having written the biographies, I started to reflect a bit more on biography and how it may or may not be a philosophical enterprise, and questions about the shape of a life and what one life can transmit to another life. Something about the devotional labor of the biographer when you're living with this person and you're-- It's devotional, but it's also potentially exploitative because often you're using your subjects, of course, without their consent because they're dead. You're presenting their life to public view and you're selling books, so it's devotional and exploitative. I think that's an interesting pairing.Anyway, so I gave these lectures last year in St Andrews and they're going to be published in September.Henry: Great.Clare: I've finished those really.Henry: That's what's coming.Clare: That's what's coming. Then I've just been writing again about Kierkegaard, actually. I haven't really worked on Kierkegaard for quite a few years. As often happens with these things, I got invited to speak on Kierkegaard and death at a conference in New York in November. My initial thought was like, "Oh, I wish it was Spinoza, I don't want to--" I think I got to the point where I'd worked a lot on Kierkegaard and wanted to do other things. I was a bit like, "Oh, if only I was doing Spinoza, that would be more up my street." I wanted to go to the conference, so I said yes to this invitation. I was really glad I did because I went back and read what Kierkegaard has written about death, which is very interesting because Kierkegaard's this quintessentially death-fixated philosopher, that's his reputation. It's his reputation, he's really about death. His name means churchyard. He's doomy and gloomy. There's the caricature.Then, to actually look at what he says about death and how he approaches the subject, which I'd forgotten or hadn't even read closely in the first place, those particular texts. That turned out to be really interesting, so I'm writing-- It's not a book or anything, it's just an article.Henry: You're not going to do a George Eliot and produce a novel?Clare: No. I'm not a novelist or a writer of fiction. I don't think I have enough imagination to create characters. What I love about biography is that you get given the characters and you get given the plots. Then, of course, it is a creative task to then turn that into a narrative, as I said before. The kinds of biography I like to write are quite creative, they're not just purely about facts. I think facts can be quite boring. Well, they become interesting in the context of questions about meaning interpretations by themselves. Again, probably why I was right to give up on the history degree. For me, facts are not where my heart is.That amount of creativity I think suits me well, but to create a world as you do when you're a novelist and create characters and plots, and so, that doesn't come naturally to me. I guess I like thinking about philosophical questions through real-life stories. It's one way for philosophy to be connected to real life. Philosophy can also be connected to life through fiction, of course, but it's not my own thing. I like to read other people's fiction. I'm not so bothered about reading other biographies.Henry: No. No, no.[laughter]Clare: I'll write the biographies, and I'll read the fiction.Henry: That's probably the best way. Clare Carlisle, author of The Marriage Question, thank you very much.Clare: Oh, thanks, Henry. It's been very fun to talk to you.Henry: Yes. It was a real pleasure. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk/subscribe

More at https://www.philosophytalk.org/shows/iris-murdoch. Iris Murdoch may be best known for her works of fiction, but her philosophical contributions were equally significant. A moral realist influenced by Plato and Simone Weil, she developed theories in virtue ethics and care ethics. So what is the relationship between Murdoch's works of fiction and her philosophical writings? Why did she believe that "nothing in life is of any value except the attempt to be virtuous"? And given that, why did she think human life has no purpose? Josh and Ray explore Murdoch's life and thought with Eva-Maria Düringer from the University of Tübingen, author of "Evaluating Emotions."

In this, her first public lecture, Dr Maria Peacock discusses Iris Murdoch's search for home using examples from her novels and biography. This lecture was given at the University of Chichester on Saturday 29th March, 2025.

S3E100 Miles Leeson returns to the podcast to talk about Iris Murdoch, this time concentrating on her short collection of poems, A Year of Birds.    Miles and Ash discuss connections between Murdoch's poetry and philosophy, the critical reputation of her poems and some of the folklore tradition associated with her chosen birds.    To pre-order a copy of Poems from an Attic:  https://www.penguin.co.uk/books/470920/poems-from-an-attic-by-murdoch-iris/9781784746124 And to listen to The Iris Murdoch podcast: https://podcasts.apple.com/gb/podcast/the-iris-murdoch-society-podcast/id1506230228   Title Music: 'Not Drunk' by The Joy Drops. All other music by Epidemic Sound.  @earreadthis earreadthis@gmail.com facebook.com/earreadthis

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 3549: Spending time in nature and reconnecting with cherished childhood places can offer a profound shift in perspective. Rachel Macy Stafford reflects on how revisiting her aunt and uncle's home after decades helped her rediscover the power of "unselfing," turning attention outward to embrace the beauty of the world beyond personal worries. By zooming out, immersing in nature, and appreciating life's vastness, we can find strength and clarity in unexpected ways. Read along with the original article(s) here: https://www.handsfreemama.com/2023/08/25/i-hope-you-feel-small-the-surprising-upside-of-unselfing/ Quotes to ponder: "This card reminded me of your long driveway. Every time we pulled into the driveway leading up to your house, my heart raced with excitement and happiness." "At home, I tended to make myself the center of my own universe, so naturally, everything felt big and overwhelming. But at my aunt's house, I was immersed in the beauty of nature using all of my senses." "Experiences that refresh our energies, calm our anxieties, and nurture our well-being are more accessible than we might think." Episode references: The Sovereignty of Good by Iris Murdoch: https://www.amazon.com/Sovereignty-Good-Iris-Murdoch/dp/0415253993 Learn more about your ad choices. Visit megaphone.fm/adchoices

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 3549: Spending time in nature and reconnecting with cherished childhood places can offer a profound shift in perspective. Rachel Macy Stafford reflects on how revisiting her aunt and uncle's home after decades helped her rediscover the power of "unselfing," turning attention outward to embrace the beauty of the world beyond personal worries. By zooming out, immersing in nature, and appreciating life's vastness, we can find strength and clarity in unexpected ways. Read along with the original article(s) here: https://www.handsfreemama.com/2023/08/25/i-hope-you-feel-small-the-surprising-upside-of-unselfing/ Quotes to ponder: "This card reminded me of your long driveway. Every time we pulled into the driveway leading up to your house, my heart raced with excitement and happiness." "At home, I tended to make myself the center of my own universe, so naturally, everything felt big and overwhelming. But at my aunt's house, I was immersed in the beauty of nature using all of my senses." "Experiences that refresh our energies, calm our anxieties, and nurture our well-being are more accessible than we might think." Episode references: The Sovereignty of Good by Iris Murdoch: https://www.amazon.com/Sovereignty-Good-Iris-Murdoch/dp/0415253993 Learn more about your ad choices. Visit megaphone.fm/adchoices

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 3549: Spending time in nature and reconnecting with cherished childhood places can offer a profound shift in perspective. Rachel Macy Stafford reflects on how revisiting her aunt and uncle's home after decades helped her rediscover the power of "unselfing," turning attention outward to embrace the beauty of the world beyond personal worries. By zooming out, immersing in nature, and appreciating life's vastness, we can find strength and clarity in unexpected ways. Read along with the original article(s) here: https://www.handsfreemama.com/2023/08/25/i-hope-you-feel-small-the-surprising-upside-of-unselfing/ Quotes to ponder: "This card reminded me of your long driveway. Every time we pulled into the driveway leading up to your house, my heart raced with excitement and happiness." "At home, I tended to make myself the center of my own universe, so naturally, everything felt big and overwhelming. But at my aunt's house, I was immersed in the beauty of nature using all of my senses." "Experiences that refresh our energies, calm our anxieties, and nurture our well-being are more accessible than we might think." Episode references: The Sovereignty of Good by Iris Murdoch: https://www.amazon.com/Sovereignty-Good-Iris-Murdoch/dp/0415253993 Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode Miles is joined by Prof. Bridget Clarke (University of Montana) to discuss her new book, entitled ‘Iris Murdoch' in the Cambridge Elements, Elements on Women in the History of Philosophy series from Cambridge University Press. https://blackwells.co.uk/bookshop/product/Iris-Murdoch-by-Bridget-Clarke/9781009358149 Bridget is Professor of Philosophy at the University of Montana and her research interests include the History of Ethics, Moral Psychology and, of course, Iris Murdoch, who she has been working on for the past twenty years or more. This new book, however, is her first monograph dedicated solely to Murdoch work. To access Iris Murdoch's Review of Dr Zhivago - mentioned at the end of the podcast - use this link: https://mailadminchiac-my.sharepoint.com/:w:/g/personal/m_leeson_chi_ac_uk/ESChvUwQ5xpIiacFzothi7QB8eT3VRQavDZRT83RCUuvVg?e=FEEhQe

In this podcast Miles is joined by Michela Dianetti and Lucy Elvis (both from Galway University, Ireland) discusses the role Murdoch's work can play in public philosophy. They discuss working with her philosophy, her radio play 'The One Alone', her novel 'The Unicorn', the Quartet biography 'Metaphysical Animals' and much more. Dr Michela Dianetti is a post-doctoral researcher at the University of Galway and a CPI (Community of philosophical inquiry) facilitator. Her PhD research developed a literary ethics of attention grounded in the philosophies of Simone Weil and Iris Murdoch, applying them to the literary work of Elsa Morante. She is currently researching the influence of Weil's and Murdoch's philosophies on Ann Margaret Sharp's theorization of P4C and the role of attention in CPI. mdianetti@universityofgalway.ie Dr. Lucy Elvis teaches and researches on issues in the Philosophy of Art and Culture and the Community of Philosophical Inquiry (CPI) as a faculty member at the University of Galway. She is a founding director of Curo Thinking for Communities and has practised philosophical thinking with communities in schools, libraries, galleries, and music festivals. Currently, she is researching the CPI as a forum for practising and developing attention as described by Iris Murdoch, Simone Weil and Hans-Georg Gadamer. lucy.elvis@universityofgalway.ie Some of the texts mentioned: Sharp, Ann Margaret, “Self-transformation in the community of inquiry” in Gregory, Maughn, and Megan Laverty, eds. 2019. In Community of Inquiry with Ann Margaret Sharp: Childhood, Philosophy and Education. 1st edition. London New York (N.Y.): Routledge. Mac Cumhaill, Clare, and Rachael Wiseman. 2022. Metaphysical Animals: How Four Women Brought Philosophy Back to Life. London: Chatto & Windus. White, Frances. 2012. “A Post-Christian Concept of Martyrdom and the Murdochian Chorus: The One Alone and T.S. Eliot's Murder in the Cathedral.” In Iris Murdoch: Texts and Contexts, edited by Anne Rowe and Avril Horner, 177–91. London: Palgrave Macmillan UK. And some websites to check out: https://aireinquiryandenvironment.wordpress.com/ https://www.universityofgalway.ie/colleges-and-schools/arts-social-sciences-and-celtic-studies/history-philosophy/disciplines-centres/philosophy/

In this episode Miles is joined by Ian D'alton (Trinity College, Dublin) and Frances White (University of Chichester) to celebrate the 60th Anniversary of Murdoch's ninth novel, The Red and The Green. Ian is a visiting research fellow in the Centre for Contemporary Irish History at Trinity College, Dublin, and his most recent work is Southern Irish Protestants: Histories, Lives and Literatures was published just a few months ago. https://www.amazon.co.uk/Southern-Irish-Protestants-Histories-Literature/dp/1916742505 Frances is a Visiting Research Fellow and Deputy Director of the Iris Murdoch Research Centre at the University of Chichester, editor of the Iris Murdoch Review, and Writer in Residence at Kingston University Writing School. Her prize-winning biography Becoming Iris Murdoch was published in 2014 (Kingston University Press) and her monograph, Iris Murdoch and Remorse: Beyond Forgiving? was published in 2024 https://link.springer.com/book/10.1007/978-3-031-43013-8 You can find an excellent article on Murdoch and Ireland by Frances White and Gillian Dooley here: https://www.tandfonline.com/doi/pdf/10.1080/0013838X.2019.1672449

In this episode Miles is joined by Daniel Read (University of Kingston) to discuss his new book, 'Degrees of Evil in Iris Murdoch's Fiction and Philosophy'. https://link.springer.com/book/10.1007/978-3-031-75841-6 We range across all of her published work - in literature, fiction and theology - and ask why the nature of evil obsessed her throughout her career.

"Ik wil een filosofie waar je in kunt wonen." Iris Murdoch    "Filosofisch krabben is krabben dat jeuk teweeg brengt." Patricia de Martelaere   Carolien van Welij vertelt in de nieuwste ISVW podcast over haar basiscursus Doorleefde filosofie. Daarin behandelt ze filosofen die geen theoretisch luchtkastelen bouwen, maar voor wie filosofie altijd met het het leven zelf verbonden is. In de podcast bespreekt Van Welij in vogelvlucht het denken van Iris Murdoch, Simone Weil, Edith Stein, Lou Salomé en Patricia de Martelaere.    Op 22 & 23 februari is er weer een weekend van de basiscursus Doorleefde filosofie met als thema: Kijken zonder oordeel. Het denken van Edith Stein en Iris Murdoch zal aan bod komen. Gastspreker is Simone Schouten.  

durée : 00:59:01 - Avec philosophie - par : Géraldine Mosna-Savoye, Antoine Ravon - À travers ses romans et sa réflexion philosophique, Iris Murdoch explore des thèmes tels que la liberté, les relations humaines, le pouvoir des structures sociales, tout en donnant une voix complexe aux expériences féminines. En quoi consiste la voie féministe subtile indiquée par Iris Murdoch ? - réalisation : Nicolas Berger - invités : Camille Braune Doctorante en philosophie à l'université Paris 1 Panthéon-Sorbonne

durée : 00:59:04 - Avec philosophie - par : Géraldine Mosna-Savoye, Antoine Ravon - En 1970, Iris Murdoch publie "La souveraineté du Bien", ouvrage marqué par ses lectures de Platon, de Wittgenstein ou encore de Simone Weil. Comment la conception du Bien d'Iris Murdoch nous donne-t-elle les clés afin de nous rendre (moralement) meilleurs ? - réalisation : Nicolas Berger - invités : Emmanuel Halais

durée : 00:59:38 - Avec philosophie - par : Géraldine Mosna-Savoye, Antoine Ravon - Dans le premier roman d'Iris Murdoch (1954), nous suivons le héros Jake, empêtré entre sa paresse, ses galères d'argent, des illusions qui perdurent et les inévitables malentendus du langage. En quoi ce roman est-il nourri par les préoccupations philosophiques de Murdoch ? - réalisation : Nicolas Berger - invités : Barbara Servant Docteure en littérature comparée, chercheuse associée au CERC Paris 3 Sorbonne Université et au CELLAM, Université de Rennes 2.

durée : 00:59:44 - Avec philosophie - par : Géraldine Mosna-Savoye, Antoine Ravon - L'itinéraire philosophique d'Iris Murdoch (1919-1999) est marqué par les enseignements de Wittgenstein sur le langage, ainsi que par l'existentialisme sartrien. Comment découvrir la vérité si le langage peut mentir ? Peut-on percer le mystère de la vie humaine, en dépit de son opacité ? - réalisation : Nicolas Berger - invités : Frédéric Worms Philosophe

(01:24) Mazen al-Hamada gaf een gezicht aan duizenden slachtoffers van Assads martelregime in Syrië. Hij was geen politicus, geen generaal, en geen beroemdheid, maar een gewone man die een ongewoon leven kreeg door de gruwelijkheden van de Syrische burgeroorlog. Een aantal jaar woonde hij in Nederland, in 2020 keerde hij terug naar Syrië. Op 9 december werd Hamada's lichaam gevonden in de Sednaya gevangenis. Lara Billie Rense praat met zijn goede vriend Khaled Al Haj Saleh. (15:08) Tweeëneenhalve eeuw geleden bouwde Eise Eisinga op de zolder van zijn woonhuis in Franeker een planetarium. Met minutieuze precisie maakte hij aan zijn plafond een bewegend zonnestelsel dat de banen van de zes dan bekende planeten volgde. Wat begon als een reactie op onrust en bijgeloof, eindigde als het oudste planetarium ter wereld dat nog werkt. Sinds vorig jaar staat het op de Unesco Werelderfgoedlijst. Historicus en biograaf Sandra Langereis schreef het boek ‘Machineman – De tijden van Eise Eisinga'. Lara Billie Rense spreekt met Langereis over de bouwer van dit beroemde planetarium. Wat maakte hem zo'n revolutionair van zijn tijd? (57:39) In de reeks Grote Geesten volgt Annette van Soest het spoor terug van filosoof en schrijver Iris Murdoch. Murdoch dankt haar bekendheid aan haar romans, zoals ‘Under the Net' en ‘The Sea, the Sea'. Ze leidde een onconventioneel leven, had relaties met verschillende mannen tegelijk, maar trok zich ook regelmatig terug om te schrijven. De laatste jaren van haar leven leed ze aan dementie. Annette van Soest praat met filosoof Mariëtte Willemsen, schrijver en Murdoch liefhebber Doeke Sijens en essayist en vertaler Hein Groen.

In de podcast Wat Blijft hoor je aflevering 11 van de 12-delige serie Grote Geesten over indrukwekkende denkers uit de Humanistische Canon. Annette van Soest volgt het spoor terug van filosoof en schrijver Iris Murdoch. Murdoch dankt haar bekendheid aan haar romans, zoals ‘Under the Net' (Modern Library 100 Best Novels) en ‘The Sea, the Sea' (Booker Prize). Ze leidde een onconventioneel leven, had relaties met verschillende mannen tegelijk, maar trok zich ook regelmatig terug om te schrijven. Ze leed de laatste jaren van haar leven aan dementie, iets dat leidend was in ‘Iris', de speelfilm over Murdochs leven naar het boek ‘Elegy for Iris' van Murdochs echtgenoot John Bayley. 

In this episode Miles is joined by Robert Cremins (University of Houston, Texas) and Daniel Read (Kingston University) to celebrate the anniversary of Murdoch's Whitbread Award-winning novel from 1974. They cover the culture of the 1970s, trauma, childhood, cruelty, black humour, love triangles, links to other writers, links to other novels by Murdoch and much more. Robert is a writer and Senior Lecturer in the Honours College at the University of Houston, and the Faculty Director of Creative Works. A novelist, short story writer and literary critic, Robert has got a lifelong love of Murdoch's fiction. He is currently working on next year's North American special edition of the Iris Murdoch Review which will be published in the Autumn of 2025. Daniel Read lectures at the University of Kingston and his monograph, Degrees of Evil in Iris Murdoch's Fiction and Philosophy, is due from Palgrave MacMillan in early 2025.

Álvaro Pombo, a sus 85 años, natural de Santander, se ha convertido en el Premio Cervantes 2024. A su faceta de novelista hay que añadir su aportación como escritor de relatos y de poesía con un estilo único y original, a pesar de ser clasificado dentro del realismo subjetivo. Autor de 'El metro de platino iridiado', pero también de 'La fortuna de Matilda Turpin', de 'Donde las mujeres' o del flamante 'El exclaustrado' que acaba de publicar Anagrama hace unas semanas. Este último título no solo está lleno de humor, también de reflexiones metafísicas, morales, religiosas... De eso vamos a hablar en unos minutos con la editora del Premio Cervantes, la directora de Anagrama Silvia Sesé, y con uno de los escritores que más admira al santanderino, Gonzalo Torné, con el que podremos analizar cuánto hay de Iris Murdoch en la obra de Pombo. Hemos estado en la rueda de prensa que ha dado hoy miércoles para celebrar el galardón. Vamos a seguir en cierto modo hablando de literatura, de alguien que escribe versos para luego cantarlos. Un músico, de Salamanca, que tomó una frase de un Premio Cervantes, de Jorge Guillén, para construir un álbum luminoso, optimista, pero crítico, realista; que habla, desde el principio, de muerte: Delgado.Escuchar audio

A conversation between Dr Jay Parini, a prolific author and the D.E. Axinn Professor of English and Creative Writing at Middlebury College, and Dr Stephen Blackwood, the founding president of Ralston College, recorded on the occasion of the release of a Ralston College short course, “Robert Frost: The American Voice,” taught by Dr Parini. Dr Parini discusses the film adaptation of his most recent book Borges and Me (2020), shares stories of his friendships with literary figures including Jorge Luis Borges, W. H. Auden, and Iris Murdoch, explains why poetry matters, and shares the fruits of a life “lived in literature.” Applications are now open for next year's MA program. Full scholarships are available. https://www.ralston.ac/apply Authors, Artists, and Works Mentioned in this Episode: Jay Parini, Borges and Me Alan Cumming Jorge Luis BorgesBeowulf Robert Burns Isaiah Berlin Homer Aeschylus Dante Michel de Montaigne William Wordsworth W. B. Yeats Brian Friel, Dancing at Lughnasa Robert Burns, “A Red, Red Rose” William Shakespeare, Romeo and Juliet Iris Murdoch, The Bell W.H. Auden Boethius Jay Parini, Robert Frost: A Life Robert Frost, “Fire and Ice” Jay Parini, Robert Frost: 16 Poems to Learn by Heart Robert Frost, “The Road Less Traveled” Robert Frost, “After Apple-Picking” Robert Frost, “Birches” Robert Frost, “Directive” Robert Frost, “Stopping By Woods on a Snowy Evening” Gerard Manley Hopkins Viktor Frankl, Man's Search for Meaning T. S. Eliot, Four Quartets

In this episode Miles is joined by Dr Frances White (University of Chichester) and Liz Whittome (Former Chief and Principal Examiner of English for Cambridge Examinations) to discuss dogs in Murdoch's Fiction. The episode covers Under the Net, The Sandcastle, The Nice and the Good, The Sacred and Profane Love Machine, The Green Knight and The Philosopher's Pupil in some depth as well as discussing other Murdoch novels. You can buy Chris Boddington's 'Iris Murdoch's People A-Z' via the society website, here: https://irismurdochsociety.org.uk/product/iris-murdoch-people-a-to-z/

Avui visitem la Fira Internacional del Llibre L

Avui visitem la Fira Internacional del Llibre L

Matías Rivas, Arturo Fontaine y Sofia García-Huidobro recomendaron "La carta de Joan Anderson", de Neal Cassady y el Mubi Fest Santiago 2024

The Bell by Iris Murdoch is the choice for this month's Church Times Book Club. On the podcast this week, the Revd Jeremy Davies, retired Canon Precentor of Salisbury Cathedral, who has a long and abiding interest in the works of Iris Murdoch, discusses the book with Francis Martin, who has written about the book in this week's Church Times. Published in 1958, The Bell is hailed as a great work of philosophical and psychological fiction. The story centres on a group of characters, all with complex problems, who seek refuge in a lay religious community in rural Gloucestershire. Their community sits alongside a medieval abbey inhabited by Benedictine nuns. As the two neighbouring communities await the arrival of a new replacement bell for the medieval bell tower, the story takes an unexpected turn when the missing bell is found and retrieved from the lake near by. The Bell is published by Vintage Classics at £10.99 (Church Times Bookshop £9.89); 978-0-09-947048-9. https://chbookshop.hymnsam.co.uk/books/9780099470489/bell?vc=CT804 The Church Times Book Club is run in association with the Festival of Faith and Literature. https://faithandliterature.hymnsam.co.uk Sign up to receive the free Book Club email once a month. Featuring discussion questions, podcasts and discounts on each book: churchtimes.co.uk/newsletter-signup Discuss this month's book at facebook.com/groups/churchtimesbookclub Try 10 issues of the Church Times for £10 or get two months access to our website and apps, also for £10. Go to www.churchtimes.co.uk/new-reader

Matías Rivas, Arturo Fontaine y Sofia García-Huidobro recomendaron "La carta de Joan Anderson", de Neal Cassady y el Mubi Fest Santiago 2024

In this episode Miles is joined by Prof. Larry Blum (U-Mass, USA) to discuss the intellectual and personal connections between Iris and Dorothy Emmet. This follows on from a previous episode on Emmet, which you can find in the Podcast archive. Professor Lawrence Blum is Distinguished Professor of Liberal Arts and Education and Professor of Philosophy. His scholarly interests are in race theory, moral philosophy, moral psychology, moral education, multiculturalism, social and political philosophy, philosophy of education, the philosophy of Simone Weil, and, more recently, philosophy and the Holocaust, and ethics and race in film. You can find his Stanford Encyclopaedia Entry on Murdoch here: https://plato.stanford.edu/entries/murdoch/ You can find materials on the Oxford Quartet, as well as Dorothy Emmet, here: https://www.womeninparenthesis.co.uk/

In this episode Miles is joined by Matt Congdon (Vanderbilt, USA), Sam Filby, (Northwestern, USA) and Francey Russell (Columbia, USA) to consider Murdoch's moral psychology. They discuss Murdoch's essay 'Vision and Choice in Morality' and 'On 'God' and 'Good''- you can find both in 'Existentialists and Mystics'. Also recommended is this article by Cora Diamond: https://www.abc.net.au/religion/cora-diamond-picture-of-the-soul-the-moral-psychology-of-iris-m/11316086 Matt Congdon is a philosopher at the University of Vanderbilt in Nashville, Tennessee specializing in ethics, social philosophy, and aesthetics. He writes about emotions, interpersonal recognition, moral change, the aesthetics of interpersonal ethical life, and the intersections of ethics and epistemology. His work on these topics has appeared in The Philosophical Quarterly, Analysis, Philosophy, The European Journal of Philosophy, Episteme, and Philosophical Topics, amongst others. His book, Moral Articulation: On the Development of New Moral Concepts appeared in November 2023 with Oxford University Press and you can hear him discussing it on a previous podcast so check that out if you've not already listened in. He is currently working on two new book projects: one on the aesthetic dimensions of interpersonal ethical life and one on the philosophy of Iris Murdoch. He is also working on essays on the non-propositional rationality of emotions, Iris Murdoch, and struggles for recognition. Francey Russell is Assistant Professor of philosophy at the University of Columbia, New York and works on issues in moral psychology and ethics broadly construed, often overlapping with topics in social philosophy and aesthetics, and drawing from contemporary and historical sources. She works mostly on Kant and Freud, but also Nietzsche and Cavell. She is writing a book on the concept of self-opacity and its significance for philosophical accounts of agency and moral psychology. She also writes film criticism, and is working on a project on cinematic aesthetics in genre films as well as the recent article in The Philosophical Quarterly ‘Moral Psychology as a Soul Picture', which illuminates Murdoch thinking in this very area. Sam Filby is currently working on his PhD thesis on Murdoch at Northwestern University, Chicago. His work focuses on Murdoch's aesthetics and – handily for this podcast – moral psychology and he's recently presented his work at the Sorbonne in Paris and, a few weeks ago, here at the University of Chichester.

Why is that when a loved one dies, grief seems inescapable--and then diminishes? The brilliant Edinburgh philosopher Berislav Marusic's "Do Reasons Expire? An Essay on Grief" begins with his grief for the unexpected and early loss of his mother: "I stopped grieving or at least the grief diminished, yet the reason didn't really change. It's not like that my mother stopped mattering to me or that I stopped loving her, but still this change in grief somehow seemed reasonable." What are philosophers and the rest of us to make of this durable insight? John is lucky to be joined in this discussion of Beri's thoughts on grief by by his new Brandeis philosophy colleague, Katie Elliott. She is not afraid to complicate things further, proposing to Beri that we distinguish between the immediate affective intensity of the initial loss and persistent negative emotions towards the fact of the loss, even when that initial affective heat of loss has faded. Beri reponds that emotions are "thinking with feeling" and we maybe want to be skeptical about splitting the two. Beri sees two aspects of grief: "On the one hand, the vision of loss that is constituted by grief and on the other hand, a vision of grief from a empirical or as some philosophers, like to say, a creature construction perspective." It is wrong to make a pragmatist case for the sheerly functional advantages of getting over grief, and also a mistake to see (like Sigmund Freud) grief as a kind of work, a task, to detach oneself from the mourned object. John asks what it means that he personalizes his sensation of grief, focussing not on the lost beloved, but on the way the beloved, or the lost beloved, remains present to him, a loss felt inside himself. Beri invokes Iris Murdoch's warning against the "fat relentless ego" (The Sovereignty of Good, 1970, p 50) intruding itself--when what really should be at stake is the lost object of one's grief. Beri closes by suggesting that grief doesn't happen to us in the way digestion happens (purely involuntary). Sure, grief is not strictly controllable, and yet because it is reasons responsive rather than simply somatic, it is me. 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

Why is that when a loved one dies, grief seems inescapable--and then diminishes? The brilliant Edinburgh philosopher Berislav Marusic's "Do Reasons Expire? An Essay on Grief" begins with his grief for the unexpected and early loss of his mother: "I stopped grieving or at least the grief diminished, yet the reason didn't really change. It's not like that my mother stopped mattering to me or that I stopped loving her, but still this change in grief somehow seemed reasonable." What are philosophers and the rest of us to make of this durable insight? John is lucky to be joined in this discussion of Beri's thoughts on grief by by his new Brandeis philosophy colleague, Katie Elliott. She is not afraid to complicate things further, proposing to Beri that we distinguish between the immediate affective intensity of the initial loss and persistent negative emotions towards the fact of the loss, even when that initial affective heat of loss has faded. Beri reponds that emotions are "thinking with feeling" and we maybe want to be skeptical about splitting the two. Beri sees two aspects of grief: "On the one hand, the vision of loss that is constituted by grief and on the other hand, a vision of grief from a empirical or as some philosophers, like to say, a creature construction perspective." It is wrong to make a pragmatist case for the sheerly functional advantages of getting over grief, and also a mistake to see (like Sigmund Freud) grief as a kind of work, a task, to detach oneself from the mourned object. John asks what it means that he personalizes his sensation of grief, focussing not on the lost beloved, but on the way the beloved, or the lost beloved, remains present to him, a loss felt inside himself. Beri invokes Iris Murdoch's warning against the "fat relentless ego" (The Sovereignty of Good, 1970, p 50) intruding itself--when what really should be at stake is the lost object of one's grief. Beri closes by suggesting that grief doesn't happen to us in the way digestion happens (purely involuntary). Sure, grief is not strictly controllable, and yet because it is reasons responsive rather than simply somatic, it is me. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why is that when a loved one dies, grief seems inescapable--and then diminishes? The brilliant Edinburgh philosopher Berislav Marusic's "Do Reasons Expire? An Essay on Grief" begins with his grief for the unexpected and early loss of his mother: "I stopped grieving or at least the grief diminished, yet the reason didn't really change. It's not like that my mother stopped mattering to me or that I stopped loving her, but still this change in grief somehow seemed reasonable." What are philosophers and the rest of us to make of this durable insight? John is lucky to be joined in this discussion of Beri's thoughts on grief by by his new Brandeis philosophy colleague, Katie Elliott. She is not afraid to complicate things further, proposing to Beri that we distinguish between the immediate affective intensity of the initial loss and persistent negative emotions towards the fact of the loss, even when that initial affective heat of loss has faded. Beri reponds that emotions are "thinking with feeling" and we maybe want to be skeptical about splitting the two. Beri sees two aspects of grief: "On the one hand, the vision of loss that is constituted by grief and on the other hand, a vision of grief from a empirical or as some philosophers, like to say, a creature construction perspective." It is wrong to make a pragmatist case for the sheerly functional advantages of getting over grief, and also a mistake to see (like Sigmund Freud) grief as a kind of work, a task, to detach oneself from the mourned object. John asks what it means that he personalizes his sensation of grief, focussing not on the lost beloved, but on the way the beloved, or the lost beloved, remains present to him, a loss felt inside himself. Beri invokes Iris Murdoch's warning against the "fat relentless ego" (The Sovereignty of Good, 1970, p 50) intruding itself--when what really should be at stake is the lost object of one's grief. Beri closes by suggesting that grief doesn't happen to us in the way digestion happens (purely involuntary). Sure, grief is not strictly controllable, and yet because it is reasons responsive rather than simply somatic, it is me. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Why is that when a loved one dies, grief seems inescapable--and then diminishes? The brilliant Edinburgh philosopher Berislav Marusic's "Do Reasons Expire? An Essay on Grief" begins with his grief for the unexpected and early loss of his mother: "I stopped grieving or at least the grief diminished, yet the reason didn't really change. It's not like that my mother stopped mattering to me or that I stopped loving her, but still this change in grief somehow seemed reasonable." What are philosophers and the rest of us to make of this durable insight? John is lucky to be joined in this discussion of Beri's thoughts on grief by by his new Brandeis philosophy colleague, Katie Elliott. She is not afraid to complicate things further, proposing to Beri that we distinguish between the immediate affective intensity of the initial loss and persistent negative emotions towards the fact of the loss, even when that initial affective heat of loss has faded. Beri reponds that emotions are "thinking with feeling" and we maybe want to be skeptical about splitting the two. Beri sees two aspects of grief: "On the one hand, the vision of loss that is constituted by grief and on the other hand, a vision of grief from a empirical or as some philosophers, like to say, a creature construction perspective." It is wrong to make a pragmatist case for the sheerly functional advantages of getting over grief, and also a mistake to see (like Sigmund Freud) grief as a kind of work, a task, to detach oneself from the mourned object. John asks what it means that he personalizes his sensation of grief, focussing not on the lost beloved, but on the way the beloved, or the lost beloved, remains present to him, a loss felt inside himself. Beri invokes Iris Murdoch's warning against the "fat relentless ego" (The Sovereignty of Good, 1970, p 50) intruding itself--when what really should be at stake is the lost object of one's grief. Beri closes by suggesting that grief doesn't happen to us in the way digestion happens (purely involuntary). Sure, grief is not strictly controllable, and yet because it is reasons responsive rather than simply somatic, it is me. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Why is that when a loved one dies, grief seems inescapable--and then diminishes? The brilliant Edinburgh philosopher Berislav Marusic's "Do Reasons Expire? An Essay on Grief" begins with his grief for the unexpected and early loss of his mother: "I stopped grieving or at least the grief diminished, yet the reason didn't really change. It's not like that my mother stopped mattering to me or that I stopped loving her, but still this change in grief somehow seemed reasonable." What are philosophers and the rest of us to make of this durable insight? John is lucky to be joined in this discussion of Beri's thoughts on grief by by his new Brandeis philosophy colleague, Katie Elliott. She is not afraid to complicate things further, proposing to Beri that we distinguish between the immediate affective intensity of the initial loss and persistent negative emotions towards the fact of the loss, even when that initial affective heat of loss has faded. Beri reponds that emotions are "thinking with feeling" and we maybe want to be skeptical about splitting the two. Beri sees two aspects of grief: "On the one hand, the vision of loss that is constituted by grief and on the other hand, a vision of grief from a empirical or as some philosophers, like to say, a creature construction perspective." It is wrong to make a pragmatist case for the sheerly functional advantages of getting over grief, and also a mistake to see (like Sigmund Freud) grief as a kind of work, a task, to detach oneself from the mourned object. John asks what it means that he personalizes his sensation of grief, focussing not on the lost beloved, but on the way the beloved, or the lost beloved, remains present to him, a loss felt inside himself. Beri invokes Iris Murdoch's warning against the "fat relentless ego" (The Sovereignty of Good, 1970, p 50) intruding itself--when what really should be at stake is the lost object of one's grief. Beri closes by suggesting that grief doesn't happen to us in the way digestion happens (purely involuntary). Sure, grief is not strictly controllable, and yet because it is reasons responsive rather than simply somatic, it is me. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

In this episode Miles is joined by Gary Browning (Oxford Brookes, UK) to discuss his new book, Iris Murdoch and the Political. https://global.oup.com/academic/product/iris-murdoch-and-the-political-9780192844989?cc=sy&lang=en& Gary Browning is Emeritus Professor of Political Thought at Oxford Brookes University. Gary has worked at Oxford Brookes University since 1997, first as a Lecturer and then a Professor. He was Associate Dean, 2010-20,, set up a series of Think Human Festivals, performing stand-up at the first and staging an event on Iris Murdoch and Listening in 2020. He was a member of the Executive of the Political Studies Association 1999-2005, editor of the journals, Politics and Contemporary Political Theory between 2000 and 2015, served as a member of the Council of the Hegel Society of Great Britain 1997-2020, co-organized the Oxford Conference for Political Thought for BIAPT 2015-2022, and was a member of the REF Panel of the UK, 2020. He has published 16 books, and over 70 articles and essays on major thinkers and thinkers in political thought.

Much of our conception of the relationship between Iris Murdoch and John Bayley, happily married for over forty years, comes from Bayley's memoirs, and the Oscar-winning film adaptation of the first, Iris (2001). But what do we know of their life together outside of their public appearances and international travel? In this lecture Miles Leeson will explore their intellectual relationship from their first meeting in 1955, through to John resuming his novel writing with his ‘Alice' trilogy in the 1990s. Murdoch's achievements are very well known, of course: John's stretched well beyond memoir and fiction writing; his first major publication, the poem ‘Eldorado', won the Newdigate Prize in 1951, and he was acclaimed as a book reviewer and essayist for The New York Times and many other journals and newspapers. As an expert on Austen, Tolstoy, Shakespeare, Pushkin, Goethe and many others – indeed many of Iris's favourite writers – their mutually enriching conversations arguably created a synergy or minds in simpatico. This lecture will attempt to trace these confluences and suggest ways of approaching their work in tandem. This lecture was given by Dr Miles Leeson on 15th July, 2024.

In this episode Miles talks to Dr Frances White (University of Chichester) about her new book, Iris Murdoch and Remorse: Past Forgiving? They cover key Murdoch novels, philosophy, psychoanalysis, her play 'The One Alone', and connections with post-war history. https://link.springer.com/book/10.1007/978-3-031-43013-8 Frances White is a Visiting Research Fellow and Deputy Director of the Iris Murdoch Research Centre at the University of Chichester, editor of the Iris Murdoch Review, and Writer in Residence at Kingston University Writing School. She has published widely on Iris Murdoch and other writers. Her prize-winning biography Becoming Iris Murdoch was published in 2014 and her monograph, Iris Murdoch and Remorse: Beyond Forgiving? was published in 2023. She is Series Co-Editor of ‘Iris Murdoch Today' with Palgrave Macmillan.

The story of four remarkable women who shaped the intellectual history of the 20th century: Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch. On the cusp of the Second World War, four women went to Oxford to begin their studies: a fiercely brilliant Catholic convert; a daughter of privilege longing to escape her stifling upbringing; an ardent Communist and aspiring novelist with a list of would-be lovers as long as her arm; and a quiet, messy lover of newts and mice who would become a great public intellectual of our time. They became lifelong friends. At the time, only a handful of women had ever made lives in philosophy. But when Oxford's men were drafted in the war, everything changed. As Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch labored to make a place for themselves in a male-dominated world, as they made friendships and families, and as they drifted toward and away from each other, they never stopped insisting that some lives are better than others. They argued that courage and discernment and justice--and love--are the heart of a good life. The Women Are Up to Something: How Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch Revolutionized Ethics (Oxford UP, 2021) presents the first sustained engagement with these women's contributions: with the critique and the alternative they framed. Drawing on a cluster of recently opened archives and extensive correspondence and interviews with those who knew them best, Benjamin Lipscomb traces the lives and ideas of four friends who gave us a better way to think about ethics, and ourselves. Benjamin J. B. Lipscomb is Professor of Philosophy and Director of the Honors Program at Houghton University. He lives with his family in Fillmore, New York, when his teaching doesn't call him to London for a season. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. 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

The story of four remarkable women who shaped the intellectual history of the 20th century: Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch. On the cusp of the Second World War, four women went to Oxford to begin their studies: a fiercely brilliant Catholic convert; a daughter of privilege longing to escape her stifling upbringing; an ardent Communist and aspiring novelist with a list of would-be lovers as long as her arm; and a quiet, messy lover of newts and mice who would become a great public intellectual of our time. They became lifelong friends. At the time, only a handful of women had ever made lives in philosophy. But when Oxford's men were drafted in the war, everything changed. As Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch labored to make a place for themselves in a male-dominated world, as they made friendships and families, and as they drifted toward and away from each other, they never stopped insisting that some lives are better than others. They argued that courage and discernment and justice--and love--are the heart of a good life. The Women Are Up to Something: How Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch Revolutionized Ethics (Oxford UP, 2021) presents the first sustained engagement with these women's contributions: with the critique and the alternative they framed. Drawing on a cluster of recently opened archives and extensive correspondence and interviews with those who knew them best, Benjamin Lipscomb traces the lives and ideas of four friends who gave us a better way to think about ethics, and ourselves. Benjamin J. B. Lipscomb is Professor of Philosophy and Director of the Honors Program at Houghton University. He lives with his family in Fillmore, New York, when his teaching doesn't call him to London for a season. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The story of four remarkable women who shaped the intellectual history of the 20th century: Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch. On the cusp of the Second World War, four women went to Oxford to begin their studies: a fiercely brilliant Catholic convert; a daughter of privilege longing to escape her stifling upbringing; an ardent Communist and aspiring novelist with a list of would-be lovers as long as her arm; and a quiet, messy lover of newts and mice who would become a great public intellectual of our time. They became lifelong friends. At the time, only a handful of women had ever made lives in philosophy. But when Oxford's men were drafted in the war, everything changed. As Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch labored to make a place for themselves in a male-dominated world, as they made friendships and families, and as they drifted toward and away from each other, they never stopped insisting that some lives are better than others. They argued that courage and discernment and justice--and love--are the heart of a good life. The Women Are Up to Something: How Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch Revolutionized Ethics (Oxford UP, 2021) presents the first sustained engagement with these women's contributions: with the critique and the alternative they framed. Drawing on a cluster of recently opened archives and extensive correspondence and interviews with those who knew them best, Benjamin Lipscomb traces the lives and ideas of four friends who gave us a better way to think about ethics, and ourselves. Benjamin J. B. Lipscomb is Professor of Philosophy and Director of the Honors Program at Houghton University. He lives with his family in Fillmore, New York, when his teaching doesn't call him to London for a season. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Send us a Text Message. Dive into the fascinating world of Iris Murdoch, one of four trailblazing women who revolutionized philosophy at Oxford University before and during World War II. These extraordinary friends reshaped philosophical thought with their groundbreaking ideas. In this episode, we explore Murdoch's impressive literary achievements and delve into her profound moral philosophy which centers around love. Join us for an engaging discussion on the life and legacy of a philosophical giant whose influence continues to resonate today. Sign up for our newsletter here! Open Door Philosophy NewsletterContact us via email at contact@opendoorphilosophy.com Open Door Philosophy on Instagram @opendoorphilosophyOpen Door Philosophy website at opendoorphilosophy.com

The story of four remarkable women who shaped the intellectual history of the 20th century: Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch. On the cusp of the Second World War, four women went to Oxford to begin their studies: a fiercely brilliant Catholic convert; a daughter of privilege longing to escape her stifling upbringing; an ardent Communist and aspiring novelist with a list of would-be lovers as long as her arm; and a quiet, messy lover of newts and mice who would become a great public intellectual of our time. They became lifelong friends. At the time, only a handful of women had ever made lives in philosophy. But when Oxford's men were drafted in the war, everything changed. As Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch labored to make a place for themselves in a male-dominated world, as they made friendships and families, and as they drifted toward and away from each other, they never stopped insisting that some lives are better than others. They argued that courage and discernment and justice--and love--are the heart of a good life. The Women Are Up to Something: How Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch Revolutionized Ethics (Oxford UP, 2021) presents the first sustained engagement with these women's contributions: with the critique and the alternative they framed. Drawing on a cluster of recently opened archives and extensive correspondence and interviews with those who knew them best, Benjamin Lipscomb traces the lives and ideas of four friends who gave us a better way to think about ethics, and ourselves. Benjamin J. B. Lipscomb is Professor of Philosophy and Director of the Honors Program at Houghton University. He lives with his family in Fillmore, New York, when his teaching doesn't call him to London for a season. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

A night walk, listening to nightingales, and a memory of her late father lead Rebecca Stott to ponder Iris Murdoch's theory of 'unselfing'.The theory, writes Rebecca, was 'essentially about looking out and beyond ourselves and away from what Murdoch described as the 'fat, relentless ego.'' In this post election moment, Rebecca says, 'to rise to the challenges of housing, global migration, war, the cost of living, and the crisis of climate breakdown, as well as countering the global rise of nationalism and tribal politics, we might have to find ways to radically unself not just as individuals but as whole nations.' Producer: Adele Armstrong Sound: Peter Bosher Production coordinator: Gemma Ashman Editor Tom Bigwood

In this special episode Miles is join by Dr Leanne Bibby (Teeside University) and Dr Barbara Franchi (University of Durham) to celebrate the life, work and legacy of A.S. Byatt. Byatt was not only a significant novelist and biographer but also a close friend of Iris Murdoch - Byatt wrote the first significant work of criticism of Murdoch's work 'Degrees of Freedom: The Early Novels of Iris Murdoch'. We discuss Byatt's novels, short fiction, criticism, film adaptations and much more. Leanne Bibby is specialises in historical fiction and historiographic metafiction, and the relationship of literary writing to feminist and intellectual cultural histories. She has published research on history, austerity and mythopoeia in A. S. Byatt's fiction, the impact of women's literary writing on second-wave feminism, and the capacity of literary writing to archive historical evidence. Her monograph on Byatt is 'A. S. Byatt and Intellectual Women: Fictions, Histories, Myths': https://link.springer.com/book/10.1007/978-3-031-08671-7 Barbara Franchi's research focuses on contemporary women's writing and historical fiction, with a special focus on how echoes of Empire reverberate in them. In particular, she is currently working on two main strands of research: ecocriticism and cultural memory in A. S. Byatt and Sarah Moss, and the sea as a signifier of imperial memory in contemporary historical fiction by British and postcolonial writers. Recent publications pertaining to the first strand include an article for The Journal of the Short Story in English (2022) and a chapter in A. S. Byatt and the Wonder Tale (ed. Alexandra Cheira, Cambridge Scholars 2022), both exploring material feminism, environmental questions, and national memory in Byatt's short stories. You can find an article by Barbara on Byatt here: https://theconversation.com/how-a-s-byatts-northern-identity-and-anger-over-climate-change-informed-her-fiction-218400

Send us a Text Message.What does it mean to live a good life? How do we find meaning and happiness in our everyday lives? In this episode, Amy Julia Becker sits down with Meghan Sullivan, co-author of The Good Life Method and philosophy professor at Notre Dame, to explore:The narrow American understanding of the good lifeHow to help students (and all of us) explore the big questions about life, purpose, and meaningHow individuals with intellectual disabilities contribute to our understanding of humanityThe relationship between love, attention, and the good lifeExpanding our conceptions of work and vocation _SUBSCRIBE to Amy Julia's Reimagining the Good Life newsletter._Guest Bio:Meghan Sullivan is the Wilsey Family College Professor of Philosophy at the University of Notre Dame. She serves as Director of the University-wide Ethics Initiative and is the founding director of Notre Dame's Institute for Ethics and the Common Good, which will launch in the summer of 2024. In 2022, Sullivan published The Good Life Method with Penguin Press (co-authored with her teaching collaborator Paul Blaschko) based on a wildly popular introductory philosophy course she developed at Notre Dame called “God and the Good Life.” Sullivan has degrees from the University of Virginia, Oxford University, and Rutgers University, where she earned a PhD in philosophy. She studied at Balliol College, Oxford University, as a Rhodes Scholar._Connect Online:Website: meghansullivan.orgFacebook: @sullivan.meghan_On the Podcast:The Good Life Method: Reasoning Through the Big Questions of Happiness, Faith, and Meaning by Meghan Sullivan, Ph.D. and Paul BlaschkoQuestions for a Life Worth Living with Matt Croasmun (Yale)Young Minds in Critical Condition by Michael Roth _TRANSCRIPT: amyjuliabecker.com/meghan-sullivan/_YouTube: video with closed captions_Let's Reimagine the Good Life together. Find out more at amyjuliabecker.com.Connect with me: Instagram Facebook YouTube Website Thanks for listening!

Dame Judi Dench has played everyone from the writer Iris Murdoch to M in the James Bond films. But among the roles the actress is most closely associated, are Shakespeare's heroines and some of his villians. Amongst those roles are the star-crossed lover Juliet, the comical Titania and the tragic Lady Macbeth. Now she's reflecting on that work, and Shakespeare's work in Shakespeare: The Man Who Pays The Rent.The book is comprised of Dench's conversations with her friend, the actor and director Brendan O'Hea.For sponsor-free episodes of Consider This, sign up for Consider This+ via Apple Podcasts or at plus.npr.org.Email us at considerthis@npr.org.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy