The Partially Examined Life Philosophy Podcast

Vancouver philosophy prof Elijah was an evangelical Christian who turned liberal and then atheistic, and his latest book, "Unbelieving God: A Skeptics Guide," considers and debunks the various arguments for the existence of God.

Mark and Mary chat with him about his journey and about the degree to which we should care about others' beliefs in this area so as to engage them in debate. In the course of this, as you'd expect, God makes a personal appearance (with Mary), and there's an aborted sketch about a brainwashing service.

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We're discussing Trey Parker and Matt Stone's Comedy Central show that premiered in 1997 and has just finished its politically relevant 28th season, featuring the usual crew: Mark, Lawrence, Sarahlyn, and Al.

How can a show be so juvenile yet so apparently well thought out?e get into the evolution of the show,, the equal-opportunity offensive humor, the use of child characters to deliver it, their ambiguous politics, the quick turnaround production, the excellent music, and more.

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Continuing on Object-Oriented Ontology: A New Theory of Everything (2018), finishing up ch. 1 (discussing what's so bad about reductionism) and moving to ch. 4, "Indirect Relations," which is about causality.

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We're within the Self-Consciousness chapter of The Phenomenology of Spirit, specifically starting at sec. 206 on the Unhappy Consciousness. This comes after the famous Master-Slave section as well as sections about Stoicism and Skepticism, and it depicts a dividedness within the self stemming from a faulty view of the relation between self and world.

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On Harman's Object-Oriented Ontology: A New Theory of Everything (2018). What counts as an entity in the world? Harman includes not just physical objects, but fictional objects, "sensual objects," and even events, which you might have thought were the alternative to objects.

With this promiscuous ontology comes a strange theory of causality whereby no real object touches another real object, and an epistemology that involves us having no knowledge of real objects at all, though Harman's theory art gives us a back-door to make up for this deficiency, and philosophy itself ends up sharing in these properties of art.

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