At Rockford College this semester, my two colleagues in Philosophy, Shawn Klein and Matt Flamm, will be leading a discussion group on Plato’s four dialogues about the trial and execution of Socrates. I will be participating in the reading group just for fun, though coincidentally my students and I will be covering Apology and Crito in my Introduction to Philosophy course.
From the flyer for the reading group:
In 399 BCE, Athens executed Socrates for impiety and corrupting the youth. Plato immortalized the trial and death of Socrates in his dialogues: Euthyphro, Apology, Crito, and Phaedo. These are not merely historical dialogues, but philosophical treatises that examine the nature of piety, philosophy, justice, and death. The Reading Group will discuss each of these dialogues and the philosophical issues they raise.
Each meeting will take place at the Center for Ethics and Entrepreneurship office on the second floor of Burpee, from 1-2 pm. There will be light refreshments. A free copy of the book will be provided to participants.
Dates:
September 10: Overview and Introduction
September 17: Euthyphro
October 1: Apology
November 5: Crito
November 19: Phaedo
The abstract: “Philosophers Friedrich Nietzsche and Ayn Rand are often identified as strong critics of altruism and arch advocates of egoism. In this essay, Stephen Hicks argues that Nietzsche and Rand have much in common in their critiques of altruism but almost nothing in common in their views on egoism.”
My opening paragraph: “To what extent is Ayn Rand’s ethical theory Nietzschean? Three Friedrich Nietzsches are relevant to making that judgment. …”
The major sections of the article:
Part One: On Critiquing Altruism
Three Nietzsches and Ayn Rand
Some intellectuals on Nietzsche and Rand
Egoism, altruism, and “selfishness”
A Nietzschean sketch God is dead
Nihilism’s symptoms
Two bio-psychological types
Psychology and morality
Genealogy
Comparing Nietzsche’s and Rand’s critiques of altruism
Rand’s break with Nietzsche’s critique
Part Two: On Egoism
Rand’s egoism
Nietzsche’s rhetoric and system
The major differences between Nietzsche and Rand Are individuals real?
Do individuals have free will?
What is the source of moral values?
How does the self identify its nature and values?
Are individual selves ends in themselves?
Are fundamental values universal?
Are the relations of individuals win/win or win/lose?
Rights, liberty, equality before the law?
Slavery and freedom, war and peace
Conclusion
Stephen Hicks introduces postmodern philosophy by contrasting its themes to modernism and pre-modernism . This is from Part 14 of his Philosophy of Education course.
From the Department of Collegial Zingers, here is W. K. Clifford on an intellectual acquaintance:
“He is writing a book on metaphysics, and is really cut out for it; the clearness with which he thinks he understands things and his total inability to express what little he knows will make his fortune as a philosopher.”
(Quoted in Brand Blanshard’s On Philosophical Style, Manchester University Press, 1954, p. 28; a more recent edition is here).
Mathematician Clifford (1845-1879) was also the author of the important “The Ethics of Belief,” in which he argues that “it is wrong always, everywhere, and for any one, to believe anything upon insufficient evidence.”
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… is forthcoming in August and is now available for pre-order at Amazon. It will be published in both hardcover and Kindle formats. The image is a gray-scale version of the cover.
The book version is based on the script of the 2006 documentary and is now complete with footnotes, index, bibliography, appendices, and other documentation.
In a recent Wall Street Journal article, art critic Terry Teachout asks: “Are our brains big enough to untangle modern art?”
As examples, Teachout quotes one of thousands of sentences from James Joyce’s Finnegans Wake like this one: “It is the circumconversioning of antelithual paganelles by a huggerknut cramwell energuman, or the caecodedition of an absquelitteris puttagonnianne to the herreraism of a cabotinesque exploser?” And he mentions “the splattery tangles and swirls” of Jackson Pollock pieces and quote music theorist Fred Lerdahl, who argues that much modernist music “overwhelms the listener’s processing capacities.”
To which I juxtapose three quotations from Section 23 of Immanuel Kant’s Critique of Judgment of 1790. Professor Kant divides art into the merely beautiful and that which is magisterially sublime:
“But there are remarkable differences between the two. The beautiful in nature is connected with the form of the object, which consists in having boundaries. The sublime, on the other hand, is to be found in a formless object, so far as in it or by the occasion of it boundlessness is represented, and yet its totality is also present to thought.”
Further: The beautiful “directly brings with it a feeling of the furtherance of life.” “But the other [i.e., the sublime] is a pleasure that arises only indirectly, viz. it is produced by the feeling of a momentary checking of the vital powers and a consequent stronger outflow of them, so that it seems to be regarded as emotion—not play, but earnest in the exercise of the imagination. Hence it is incompatible with charm; and as the mind is not merely attracted by the object but is ever being alternately repelled, the satisfaction in the sublime does not so much involve a positive pleasure as admiration or respect, which rather deserves to be called negative pleasure.”
And finally: “But the inner and most important distinction between the sublime and beautiful is, certainly, as follows. … . Natural beauty (which is independent) brings with it a purposiveness in its form by which the object seems to be, as it were preadapted to our judgment, and thus constitutes in itself an object of satisfaction. On the other hand, that which excites in us, without any reasoning about it, but in the mere apprehension of it, the feeling of the sublime may appear, as regards its form, to violate purpose in respect of the judgment, to be unsuited to our presentative faculty, and as it were to do violence to the imagination; and yet it is judged to be only the more sublime.”
So, for Kant, the sublime in art is formless, charmless, checks our vital powers, is repellent and a negative pleasure, violates our attempt to judge its purpose, and does violence to the imagination.
In 399 BCE, Athens executed Socrates for impiety and corrupting the youth. Plato immortalized the trial and death of Socrates in his dialogues: Euthyphro, Apology, Crito, and Phaedo. These are not merely historical dialogues, but philosophical treatises that examine the nature of piety, philosophy, justice, and death. The Reading Group will discuss each of these dialogues and the philosophical issues they raise.
Part One: On Critiquing Altruism 
Part Two: On Egoism
Stephen Hicks introduces postmodern philosophy by contrasting its themes to modernism and pre-modernism . This is from Part 14 of his 
