This project focuses on Celebrity power with respect to the sexual objectification of women in the fraternity of Bollywood. Using the likes of John Rawls, Rae Langton, Martha Nussbaum and Catherine Mackinnon, the project goes into an in depth analysis of the kinds of objectification women are subjected to both within movies as well as in the culture that surrounds the social institution of the Hindi film industry. The project finds many problematic instances of the portrayal of women as tools and commodities, victim to oppression with the power majorly in the hands of Men when it comes to male vs female gender dynamics in society. Langton and Nussbaum demonstrate various forms of objectification and assert that the problem is severely ingrained in culture. MacKinnon shows that the issue is with regards to Power where the state perceives women through the viewpoint of Men and discusses the idea of the projection of ones own desires onto women. Lastly, the project uses Rawls theory of Justice, more specifically, his theory of fair and equal opportunity and applies it to the concept of celebrity power and gender dynamics in Bollywood. The findings show that Bollywood has for centuries been a breeding ground for sexism and misogyny, which its movies have normalised greatly over the decades and contributes majorly (though not solely) to South Asian culture being highly plagued with the degradation and oppression of women.
Author: Glen
Baruch de Spinoza was an important and influential philosopher, born into a Jewish community in Amsterdam. He was issued a herem however early on in his life, as the elders deemed his ideas to be heretical. This work looks at Spinoza’s philosophy not as a heresy, but instead as reminiscent of a more modern, secular Judaism.
Within this work, I will examine how several influential Jewish figures interacted with Spinoza’s thought. I aim to show that one can track the increasing secularisation of Judaism through time, through the change in reactions these figures had. These figures include the German philosopher Moses Mendelssohn, and Polish/American author Isaac Bashevis Singer.
I will mainly employ both an interpretive and a historical methodology. In terms of interpretive methodology, I will be analysing the written work of Spinoza, as well as the Jewish figures of focus, and several Jewish religious texts. In terms of historical methodology, I will take into account the historical context behind each Jewish figure, and Spinoza himself.
Anti-natalism and value creation: should humans continue to procreate?
It is not worth being brought into existence if one can potentially experience
any form of suffering. The philosopher David Benatar argues that whilst life can
consist of pleasures it also always consists of some form of suffering (making
living harmful for people and the world). “while existence brings pains as well
as pleasures, non-existence is a lack of pains and pleasures. While pain is bad,
absence of pain and pleasure is not bad, so it is always worse to be than not to
be” (Brake and Millum, 2021). It means that even if life consists of 99%
pleasure and 1% suffering then it still would have been better to have never
been.
As controversial and counterintuitive it may seem to desire to stop humanity
from bringing more people into the world, it also does not violate the moral
law to live. Kant conveys strong beliefs surrounding the idea of suicide but
never conveys it in a way that would take future generations into
consideration. Implying that as long as the individual had not yet come into
existence then one does not go against basic moral rights. It is not our duty to
consider the life of potential future generations, but it is our duty to live our
lives once we have been born (Philosophynow.org, 2019).
The arguments put forward by anti-natalists challenges common beliefs in
relation to procreation and examines the roots of where various normative
views stem from and whether they are adequate justifications for procreation.
Benatar, D. (2013). Better never to have been : the harm of coming into existence. Oxford, England:
Clarendon Press
Philosophynow.org. (2019). Philosophy Now. [online] Available at:
https://philosophynow.org/issues/61/Kant_On_Suicide.
My aim through this text is to create a reading of how silence is used and understood by John Cage and British Quakerism, through the lens of Nietzschean moral philosophy – particularly that of Nietzsche’s ‘On the Genealogy of Morality’.
My project concerns Netflix. I will investigate whether Netflix as a streaming platform can aid in building a sense of identity. Then consider whether the platforms use of recommender systems and machine learning algorithms are in fact reducing one’s agency. Limited agency suggests limited identity, as freedom of choice is reduced. I will consider Bauman, Le Bon and Sartre within this project discussion and through careful analysis, conclude that Netflix aids building identity to an extent, however, the platforms increasing use of algorithms reduces agency and so limits an individual when building a sense of identity.
My project is about the U.S governments failure to uphold Lockean inspired natural rights in urban communities. The American government values the rights of: life, liberty, and property, but within their Los Angels based black communities they have frequently violated these natural rights in favour for a more Hobbesian approach to governing. This approach consists of having a strong centralized power in order to control the natural impulses of human nature in order to establish law. By doing this they have had a heavy presence in minority communities because of their racist belief that blacks are natural lawless. In practice this meant they over policed these communities, which only created disability and a further violation of the natural rights. This then culminated in the creation of gangs such as the Bloods and Crips, as a means to protect their neighbourhoods. These gangs then took the form of the governing bodies in these communities, with hopes of establishing these natural rights. However this also leads to gangs getting involved in deadly rivalries as they attempt to protect their areas. Although they spark violence, gangs do however, help inspire a pride in these communities so much so that members of these gangs often try to help their neighbourhoods by offering financial opportunities, protecting each others property, and making sure that everyone is safe and healthy. In conclusion because of the failure of the United States government to uphold their Lockean inspired natural rights of: life liberty and property, in favour for a more Hobbesian approach to governing urban communities in Los Angeles leads to gangs such as the Bloods and Crips. These gangs form as a way for the people of the neighbourhood to then uphold their natural rights. In doing so they re-establish a sense of community.
This project analyses the value of Nietzsche’s concept of eternal recurrence, using Kundera’s novel “The Unbearable Lightness of Being” as a contextual foundation. I argue that Kundera’s work highlights the problems that arise from not accepting one’s fate, failing to comprehend the immutable nature of the past, and refusing to recognise that suffering is an inevitable part of life. By using Nietzsche’s doctrine of eternal recurrence as a psychological tool, individuals can learn to appreciate both the positive and negative aspects of existence. I contend that although criticisms, such as Karl Löwith’s, demonstrate some weaknesses, ultimately Nietzsche’s eternal return is a valuable doctrine that may act as a possible solution to the burden of existential weight.
The concept of the hero is one that has been debated and discussed sociologically, historically, and even psychologically but not so much philosophically. There is not one singular definition of a hero yet the concept can impart extraordinary knowledge of the wider world and how it has changed, as well as highlight the notable development of the concept of the self throughout the years. The interdependent relationship between the hero and the society can tell us a lot about human nature. Through looking at two antithetical heroes – an Ancient Tragic Hero and a Contemporary Superhero – and the differences between them I have investigated the idea of selfhood and how that has completely changed, alongside how society reflects this relationship. I have used Aristotle’s Poetics and MacIntyre’s After Virtue to analyse in what ways the concept of the hero can teach us these things. It seems as if the self has become something distinct, and that in contemporary society we become who we are through our actions and how we behave, in contrast to the ancients who act and behave in the way they do because of who they are. There are these crucial elements of fate and choice which highlight the complete change in the hero. Through this contemporary understanding, it seems as though it does not make sense to think of morality solely in terms of action and theory but rather in virtue and practice too. Humanity has developed to a point where we should be looking at morality in terms of character, actions, and society in a unified manner rather than just in the actions themselves.
Public health is widely regarded as one of the most important societal and medical objectives, yet what constitutes health? While on the surface this may appear to be a simple question with a straightforward response, there is no universal consensus. Considering there is no universal accepted definition of health, how does health manifest itself in reality?
Recent years have seen an increase of awareness being paid to mental health, and it appears reasonable to conclude that this will result in positive outcomes. Although this may be true, this paper contends debates on mental health development are unlikely to produce solutions. This is due to the fact that most western societies adhere to a doctrine of morality known as emotivism.
As a first step, it is necessary to provide a brief overview of two definitions of health. Since there is no universal consensus on the definition of health, this becomes problematic in the mental health debate. Referencing MacIntyre, the second section of this paper will argue that the existing moral language has been fragmented and essentially lost, thereby rendering moral claims arbitrary in nature. The notion of human flourishing will be discussed in the middle of the paper in order to develop, not only debates on mental health but, the mental health of the collective. Next, it will challenge thinkers like Kant, Hume, and Pascal who reject the teleological aspect of human nature. Additionally, this paper presents MacIntyre’s reformulation of Aristotle’s notion of human flourishing in modern terms, introducing three aspects, namely, the concept of practice, the narrative unity of human life, and a living tradition.
In general, over the past decade, there has been an increase in documentaries about serial murderers to the point where websites are suggesting the top ten to watch. This intrigued me to the point where I wanted to investigate further; I wanted to look at the point time when their morality and ethical viewpoint changed from what would be considered to be an average person to their infamous persona of the killer and assess this investigation through a philosophical point of view. The typical serial murderer is seen to be an intelligent white man from a middle-class background. Still, I wanted to know if I could prove otherwise by looking at people from poorer backgrounds, those of different ethnicities and differing genders. This was achieved by utilising the arguments of Aristotle. How people become virtuous, Luther and Erasmus on the debate of free will to determine whether these people acted of their own volition, and finally, Freud and his concepts of Trauma, Repression and Dream to see whether these influence the people in question too, or if they are born evil. Ultimately, I conclude that all of the areas discussed combined may cause the serial murderer, but trauma and the lack of virtuous people in their lives contribute more than the others. Equally, this has opened more questions regarding these people’s level of responsibility.
Moral development is a highly important factor within childhood and adolescence and requires intense focus and interest in order to produce a well-rounded, virtuous adult in later life who knows how to properly differentiate between good and bad and right and wrong. However, the source of this focus and interest is key to the outcome. During childhood, a large proportion of time is spent in education meaning most of the interactions children have come from academic professionals and their peers, meaning this is where they will effectively develop their morals and virtues, but is there a risk mainstream education will prioritise academic education instead of the pastoral side?
My object is video games and my territory is philosophical aestheticism. The methodology I used was close textual analysis of primary and secondary texts across a wide range of mediums. I wanted to examine the parallels between contemporary games and early-to-mid 20th century avant-garde movements and analyse how gaming’s dynamic attributes could help them become more fully realised. To begin, I analysed the immersive sim genre to explore how consumers could become producers, and how this shift fits with Paris and Munich Dada’s goal of reducing egotism in art (as conceived by Jean Arp and Hans Richter). Then, I looked at how technological advancements and limitations could aid in the creation of both unpredictable realities and imaginative surrealities, respectively, as conceived by Yves Bonnefoy, John Cage, and Andre Breton. Finally, I touched on how experimentation within the medium subverted audience expectations and genre conventions to create a transgressive experience that breaks down the player’s self-contained character, as proposed by Georges Bataille and Paul Hegarty. I concluded by reaffirming the incredible potential within gaming to transform the nature of art through its unique toolset in a manner hitherto unimagined, owing to their symbiotic relationship with environmental factors such as technology and player input.
State interaction is a variable that each governing authority has to examine and judge in relation to individual welfare. After examining a variety of political philosophers and their beliefs on state interaction, I propose this thesis. While there is an argument for minimal state interaction, the most optimal way to promote individual welfare is through the level of state interaction that John Rawls proposes in A Theory of Justice. More state interaction than this is detrimental to individual welfare as it infringes on individual rights, and less state interaction than this has the potential to create vast inequalities within communities.
The British monarchy has been apart of the political intuition for centuries. Despite being one of the few monarchies left, there is still a great amount of love for the monarch. However, it is unusual that the working class of Britain would support this ideology in comparison to a complete democracy.
We’ve had Athenian civilisation, we’ve had the Renaissance, and now our civilisation centres round the arse.
-Jean-Luc Godard, Pierrot le Fou
Since World War II, capitalist society has experienced a proliferation of consumer goods and items so vast that, according to Jean Baudrillard, they have come to take on the nature of flora and fauna. Our streets are lined with shops and restaurants, while our houses are filled with various nonessential items. For some, almost every moment in waking existence is related to consumption. For others, consumption is a type of leisure, a break from a life spent in an office doing paperwork. But how did we end up in this endless cycle of consumption? Why is consumption a lifestyle for so many people? How could such a large societal change be enacted in such a short space of time?
Judging by how quickly capitalist society has accepted and embraced consumerism, it would seem as though humans have an endless capacity to consume, and that consumer capitalism frees us to pursue this natural end. However, I will argue in this essay that consumerism is an oppressive identity and force that makes us desire its oppression. I will do so by opening the discussion of a consumer identity through Jean-Luc Godard’s 1965 film Pierrot le Fou. Following this opening, I will use Pier Paolo Pasolini’s critique of consumerism to show how consumerism acts as a force of social homogenisation, and also apply this critique to Pierrot le Fou. Then I will use the concept of the Young-Girl from Tiqqun’s book Preliminary Materials for a Theory of the Young-Girl to show how the consumerism as a form of social control has developed from the 1960s, and how it has created an identity that engenders more consumption, and therefore a degree of self-oppression. Finally, I will use Gilles Deleuze and Felix Guattari’s book Anti-Oedipus to show how the social and the political directly produce subjects and how desire comes to desire consumption, even if this leads to its own oppression.
The purpose of my project is to engage with the question ‘is there an ethical relation in art?’ as posed by Emmanuel Levinas in Reality and its Shadow. My aim is twofold, first to demonstrate my belief, using Levinas’ ethico-phenomenological framework, that in the performance of improvised music, at least between bandmates, we find an ethical relation consistent with the one that Levinas outlines in his work. Thus, finding Reality and its Shadow to be inconsistent with Levinas’ system.
My second aim is to expand on this inconsistency to critique Levinas’ system more broadly, outside of his framework and using Maurice Blanchot’s notion of community to do so – the aim of this is to further the case for the ethics, or at least ethical potential, of art as well as a more positive role of art within a community. To do this requires making apparent, what I see as, the shortcomings of and stifling nature of Levinas’ ethical theory.
In this essay, I explore if a failure to give an account of oneself should be used as an explanation for violent behaviour, with reference to the Netflix television series ‘You’. I reference Butler’s account of oneself, where we will often face opacity as we come across barriers in our own self-narration. This occurs because we are not in control of our narrative origins, nor the social norms that were shaped by a pre-existing society. I also reference Laplanche’s enigmatic demand of the Other, where we possess a radical dependence on our caregivers from the moment we are born and discover that we are vulnerable to them. I also reference Levinas’ face-to-face relation with the Other, where we are met with the unavoidable face of the Other, and we must recognise our inherent responsibility to appeal to their presence, with an obligation to live a life of peaceful pacifism. However, the fictional serial killer Joe Goldberg subverts the notion of non-violence as he suffers with numerous neurological disorders and is unable to give an account of himself due to his traumatic and neglectful childhood, whereby his psyche protected his egoistic sense of self through repression.
This project seeks to problematize European notions of Enlightenment and to discuss notions of a non-Western form of Enlightenment. I will begin by discussing the problem of Enlightenment that still haunts us to this day. Central to this will be Kant and Foucault’s work ‘What is Enlightenment’. This will lead me to utilize work from Adorno and Horkheimer and Said to demonstrate how colonial expansion was justified through Enlightenment and Orientalist ideology. This will explain how foreign interference across the globe has been justified. I shall highlight the issues of enforcing European, Enlightenment value frameworks on non-Western cultures in reference to the Iranian Revolution of 1979.
Investigating whether painting depicts reality in a more meaningful way compared to photography when faced with political and non-political issues and scenarios.
Object – The object I will be examining is to do with the question of medical treatment and prioritisation in UK hospitals, in relation to a pandemic scenario such as covid-19 pandemic.
Aim:
How – I am applying different ethical concepts to the question of prioritisation in order to find which one will be the most helpful in deciding which patients to treat.
Why – I am looking at this because it has been a very relevant problem during the Covid-19 pandemic. Hopefully I can find the best way to prioritise patients
Concepts & thinkers:
Fletcher – situations ethics
Mill – Rule Utilitarianism
Foucault – Biopolitics and governmentality
Main sources:
Fletcher – Situation Ethics: the new morality
Mill – Utilitarianism
NHS
Foucault –The Birth of Biopolitics