I have a new piece out for Current Affairs about rights, and whether we ought to think of them as natural, human, or civil. You can read it here:
https://www.currentaffairs.org/2022/05/thinking-more-clearly-about-the-idea-of-rights/
I’ve been thinking about pride’s role in politics. When I say pride, I am not talking about mere self-respect. I am thinking about vanity, about the insidious mistake of thinking we are superior to others when in fact we are their equals. This is pride in the grim, nasty, old-fashioned sense. I think there are two kinds of pride running amok today. One is associated with entrepreneurs, with those who consider themselves “self-made”. The other is associated with professionals, with those who consider themselves “educated”. Let me share them with you.
Read the rest of this entry »I have a new piece out for Psyche on excellence in Plato and Aristotle. You can read it here:
https://psyche.co/guides/how-to-become-excellent-with-tips-from-plato-and-aristotle
I was really happy to be able to give proper emphasis to the background social conditions that play such a large role in Plato and Aristotle’s work. Many popularizations of ancient philosophy take too many of their cues from the Stoics, presenting virtue as attainable in a vacuum.
I’ve been reading Youngmin Kim’s A History of Chinese Political Thought. In one of his chapters, he argues that during the Southern Song Dynasty (1127-1279), a peculiar kind of “metaphysical republicanism” took root. As the Chinese population increased, the Song state struggled to create enough jobs in the state bureaucracy to accommodate larger and larger numbers of educated young men. Unable to pursue political power through the conventional pathways, these young men invented a new kind of political theory to make sense of their positions (or lack thereof). Kim’s description of this theory is eerily reminiscent of the kind of thinking that has become increasingly popular among what I like to call the “fallen” professionals–people with university degrees who have been unable to secure stable, prestigious positions within the power structure.
Read the rest of this entry »This is going to be an odd post about Greek philosophy and the contemporary analogues of Greek traditions. Its purpose is threefold. First, I’ll argue that the Stoics, Skeptics, and Epicureans had similar conceptions of the good life, that this conception closely resembles the conception preferred by Buddhists, and that this conception of the good life is mistaken. Second, I’ll argue that the Stoics and Skeptics both make similar–if opposite–errors with respect to meta-ethics, with the Stoics asserting an unrealistically ambitious epistemology and the Skeptics denying that epistemology without acknowledging less ambitious alternatives. Third, I’ll argue that many contemporary political and moral antagonisms are essentially new versions of the Stoic/Skeptic antagonism, and that there is a popular Epicurean response to this antagonism.
Benjamin Studebaker 