Philosophy and Education

Camus – The Rebel, The Myth Of Sisyphus, From Solitude to Solidarity How Camus Left Nihilism Behind

Martha C Nussbaum – Therapy of Desire: Theory and Practice in Hellenistic Ethics

Martha Nussbaum – The Fragility of Goodness Luck and Ethics in Greek Tragedy and Philosophy

Andrew Fiala – Tolerance And The Ethical Life

saul new

The Politics of Postanarchism by Saul Newman

“…can we assume that the possibilities of human freedom lie rooted in the natural order, as a secret waiting to be discovered, as a flower waiting to blossom, to use Bookchin’s metaphor? Can we assume that there is a rational unfolding of possibilities, driven by a certain historical and social logic? This would seem to fall into the trap of essentialism, whereby there is a rational essence or being at the foundation of society whose truth we must perceive. There is an implicit positivism here, in which political and social phenomena are seen as conditioned by natural principles and scientifically observable conditions. Here I think one should reject this view of a social order founded on deep rational principles. In the words of Stirner, ‘The essence of the world, so attractive and splendid, is for him who looks to the bottom of it – emptiness.’ In other words, rather than there being a rational objectivity at the foundation of society, an immanent wholeness embodying the potential for human freedom, there is a certain void or emptiness, one that produces radical contingency and indeterminacy rather than scientific objectivity. This idea has been elaborated by Laclau and Mouffe, who eschew the idea of society as a rationally intelligible totality, and instead see it as a field of antagonisms which function as its discursive limit. In other words, what gives society its definitional limit at the same time subverts it as a coherent, whole identity. Therefore, they argue, ‘Society never manages fully to be society, because everything in it is penetrated by its limits, which prevent it from constituting itself as an objective reality.’ Antagonism should not be thought of here in the sense of the Hobbesian state of nature, as a war of everyman against everyman, but rather as a kind of rupturing or displacement of social identities that prevents the closure of society as a coherent identity.”


Free will: Wage slavery vs Leisure work



the selfless mindThe Selfless Mind Personality: Consciousness and Nirvana in Early Buddhism by Peter Harvey

A philosophical denail is just a view, a theory… It does not get one actually to examine all the things that one really does identify with… as ‘self’ or ‘I’.

This examination, in a calm meditative context, is what the not-selfteaching aims at. It is not so much a thing to be thought about as to be done.


sick progSick Progeny? Buddhism and Psychotherapy





Moonshadows, Conventional Truth in Buddhist Philosophy by The CowherdsMoonshadows, Conventional Truth in Buddhist Philosophy by The Cowherds






Buddhism and Modern Psychology by Robert Wright (Playlist)

Can meditation (and contemplative practice in general) dampen the activist impulse? Does spirituality encourage detachment from the world’s problems? Or can mystical practice inform and energize political activism? Union Theological Seminary Visiting Professor of Science and Religion Robert Wright moderates a panel discussion on mysticism and activism. Featuring:

Oct 26, 2015 — Robert Wright & Dena Merriam

Dena Merriam

Nov 22, 2015 — Robert Wright & Greg Snyder

Greg Snyder

Oct 20, 2015 — Robert Wright & Jay Michaelson

Jay Michaelson




Authors A-Z

Dena MerriamSacred Seed

Greg SnyderPractice Zen in the Kitchen

Jay MichaelsonThe Gate of Tears: Sadness and the Spiritual Path

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