The Lonely Professor Podcast: Recent Episodes
David Tabachnick
I am the Lonely Professor because I have no students to question. Kept from my classroom, I attempt to make the political philosophy of ancient Greece fun and accessible. Is Antigone an impetuous teenager or feminist hero? Is Donald Trump Alcibiades? Where is today's Socrates? The point is to ask and attempt to answer great political questions and make ancient Greece relevant to our everyday lives.
In this last episode of the season I introduce and explore 3 categories of political philosophy that represent the dominate strands of possible politics in the 21st century. Your choices are:
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Liberalism
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Existentialism
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Communitarianism
While liberalism is perhaps the most common and familiar, it may be that technology and the end of ideology lead to the domination of existentialism. However, these very same conditions may prompt a return to community and ethnic identity and thus the ascendency of communitarianism.
In this last episode on Heidegger, I continue my analysis of what he means by the "essence of technology" as enframing. For Heidegger, the more technology comes to characterize the world, the less able we are to think about it and act against its danger.
Rather than being a technological determinist, Heidegger decides that we still have time to gain a "free relationship" with technology. While his had thought the Nazi regime could knock back technology, he eventually realizes that an aggressive violent, political response was no longer possible.
Can we instead reform technology to be more amenable to authentic human living? Maybe.
Ultimately and oddly, Heidegger wants us to "listen" to the opportunity technology provides us as it announces the "supreme danger."
But, in the 21st century, with genetic engineering and artificial intelligence upon us, it may be too late.
This episode is the first of two where I introduce the work of the German philosopher Martin Heidegger and his essay "The Question Concerning Technology."
Heidegger's goal was to highlight the need for humans to once again question the uncanny fact of existence itself. Rather than focusing on how "we know" elements of existence or, as he puts it, Being, he wants us to instead ask the more fundamental question of why things exist at all.
I also provide some context for Heidegger's work, particularly the intellectual culture in Germany after WWI and the associated rise of the National Socialists. Unlike Nietzsche, Heidegger was a Nazi, although for what may seem very strange reasons. He thought that the Nazis would destroy the technological infrastructure that was somehow forcing the German Volk to live in the inauthentic world of the post-Enlightenment.
He hope that with technology swept aside Germany and its people could once again live in a world free of its assimilating demands. How wrong he was.
This is the last episode in the 3-part mini series on Beyond Good and Evil. In it I explore the common accusation that Nietzsche was something of a proto-Nazi, with his ideas about the master morality, the Superman and the will to power later inspiring the National Socialist regime.
While the Nazis did appropriate his work for their purposes, a close reading of the text makes it clear (or as clear as Nietzsche can be) that he did not support racial superiority or anti-semitism.
In turn, we can conclude that Nietzsche was not a Nazi but, at the same time, we can also understand how his work may provide us some insight into the nature of fascism.
In this second episode of the 3-part mini-series on Nietzsche's Beyond Good and Evil, I begin with a brief biography of the author but soon shift gears to consider the development of the "slave morality." Attacking Christianity, democracy, philosophy, social science and the modern scientific method, Nietzsche continues his effort to clear the ground for free spirits and philosophers of the future.
As we learn, "man is the yet undetermined animal" able to overcome and create something new and great.
This is the first of a 3 episode mini-series on Nietzsche's Beyond Good and Evil. In good part, Nietzsche's goal is to criticize and somehow replace the hollow institutions and ideas of modernity, including the concept of equality.
For all of their efforts, the social contract theorists have led us to the "end of history" with nothing left to do. Rather accepting this nihilism, Nietzsche seeks to unleash the will to power of a group of free spirits. Who they are and what they plan to do remains rather opaque and ominous.
In this episode, I consider Books III and IV of Rousseau's The Social Contract. I begin with a short biography of our author, who turns out to be an avid traveller, a very bad father and the focus of much enmity. Voltaire hated his guts.
As we wade into the text, Rousseau attempts to build his perfect political community, making sure it is not too big or too small, and has an appropriate structure in line with the character of the citizenry.
Does Rousseau promote democracy or does he lay the foundation for 20th century totalitarianism? Tune in to find out.
In this first episode on Rousseau's Social Contract, I explore two versions of the social contract that still influence contemporary liberalism.
I begin with a consideration of the word slavery in the context of the American Revolution. Surprisingly, rather than actual slavery, the revolutionaries thought that living under any government that violated their natural rights was akin to being enslaved. In turn, they claimed they would rather die than live without their individual liberty.
Distinctly, Jean Jacques Rousseau argued that liberty is only possible when the individual subsumes their private interests to the general will. An inspiration to the French Revolutionaries, he then offered a very different version of the modern state and the social contract.
In this episode, I finish the 3 part mini-series on Hobbes' Leviathan. I begin with a consideration of Locke's idea that limited government should be the basis of the social contract but then show that this "classic liberal" theory is not as libertarian as it is might first appear.
Hobbes, who is often portrayed as embracing authoritarianism if not totalitarianism, turns out to be much more open to the liberty of citizens. The "right to self-preservation" is far broader than it might seem, limiting government control and even allowing for disgruntled citizens to revolt.
In this episode, I continue my analysis of Hobbes' Leviathan. I begin by showing how Hobbes wants to make sure that power is unified, subordinating religious authority to the political.
Because there is no natural greatest good or utmost aim for human beings, there is constant competition for control of the hearts and minds of the citizenry. In turn, a successful state will be based on a rationale and observable foundation where all words have a clear definition and, as a result, where the meaning of all laws are beyond debate.
By controlling the citizenry's minds through words and bodies through fear of a violent death, the Leviathan becomes the Common Power that offers self-preservation in exchange for absolute freedom.
This is the first of 3 episodes analyzing Hobbes' Leviathan.I introduce the idea of the "social contract" and provide a short biography of Thomas Hobbes. Hobbes wants to make politics work like geometry toward building an artificial man called the Leviathan or Commonwealth. Instead of religion, superstition and "absurd speech," politics should be based in science and reason. If we can control human beings in their thoughts and actions the right way, we all can live a more contented life.
In the first episode of Season 2, I provide an overview of modern political philosophy, the subject of my course Great Political Questions II.
I begin by distinguishing modernity from the earlier medieval and ancient periods. Where Aristotle, for example, thought we were "political animals," modern thinkers see human beings as inherently self-interested individuals.
From here, I introduces the ideas and thinkers behind "humanism" and the Renaissance including Machiavelli. I get to Thomas Hobbes, the Enlightenment, and Jean Jacques Rousseau. I finish the episode with consideration of the "Counter-Enlightenment," Friedrich Nietzsche and Martin Heidegger.
This is the last episode for Season 1. For all my "quant" colleagues, I have to break it to you: there cannot be a modern science of politics. Good lord, I know you've tried! All of those stats, tables, charts and experiments for nothing. Don't believe me? Listen and find out why you've wasted your time going after all of that grant money. Some things just can't be measured in a precise way.
Sit back and relax. The 11th episode of the Lonely Professor Podcast, Season 1 asks the Question of Leisure. This is the final episode of the Aristotle mini-series. For Aristotle, leisure is distinct from amusement and entertainment, which he views as childish activities. Instead, he argues that leisure is the goal of good politics. Only when we are at leisure can we be truly happy.
As promised, I also provide a brief discussion of Alexander the Great and his relationship with Aristotle, his tutor. Did Aristotle's lessons on the good life drive Alexander to create a massive empire? Maybe.
So, again, if you have some free time, spend it listening to the Lonely Professor Podcast.
Episode 10 is the second in a three part mini-series on Aristotle's Politics.
I begin by again considering Aristotle's endorsement of "natural slavery" and the inferiority of women. Should we "cancel" Aristotle because of his racism and sexism? I decide: no.
I then wade into a discussion of ancient Greek virtue which isn't so much about character as it is about excellent action. I reintroduce the central figure in any attempt at virtue: the Phronimos or person of good judgement. Finally, I take a deep dive into Aristotle's theory of natural and perverted regimes. Surprise: Democracy is perverted.
In the first episode of a 3 part mini-series on Aristotle, I explore Aristotle's claim that human beings are by nature political animals. I begin with a brief biography and then fill in the blanks of what was going on in Greece after Socrates' trial up until the time Aristotle showed up in Athens at Plato's Academy in 367 BC. I then wade into The Politics including Aristotle's controversial views about "slavery by nature" and the role of women. Did Aristotle really anticipate the invention of robots? Why does he call political science the master science?
In this episode we get to learn the verdict in Socrates infamous trial. Will he be set loose in the streets and marketplace of Athens once again? Or will he be found guilty of impiety and corrupting the youth? I also discuss the complex court system of Athens including the kleroterion device for selecting juries, called the world's first vending machine.
This episode is a battle between Socrates and his accusers, the philosopher against the sophists, the truth-teller versus the relativists. Did Socrates corrupt the youth of Athens? Or did he just piss off the wrong people?
Plato's Apology of Socrates recounts Socrates' trial where he defends himself against the charge of impiety, turns the tables on the jurors, and talks his way into a death sentence.
Episode 6 is the last in a mini-series of 3 episodes on Thucydides’ History of the Peloponnesian War. The rise of the demagogue at Athens leads to the disastrous Sicilian Expedition and (spoiler alter) the end of the Athenian Empire. We see Alcibiades, in all of his glory and viciousness, sentenced to death and switching sides to work with Sparta. This episode has everything: battle scenes, betrayal, and even dolphin shaped weapons. What more could you ask for?
This is the second in my mini-series on Thucydides' History of the Peloponnesian War. This time I ask the Question of Neutrality, exploring whether it is possible for any Greek city-state to stay out of the war and mind their own business. Eventually, we get an answer when we travel to the neutral island of Melos, where the now amoral Athenians state bluntly, "the strong do what they have the power to do and the weak accept what they have to accept."
Episode 4 is the first in a mini-series of 3 episodes on Thucydides’ History of the Peloponnesian War. This episode is led by the Question of Power: Does might make right?
Thucydides wrote his unique account of the war between ancient Athens and Sparta under "the belief that it was going to be a great war and more worth writing about than any of those which had taken place in the past. "
Indeed, we can learn quite a bit from this conflict which last 27 years, from 431BC to 404BC. Was Athens really hated by the rest of Greece? Or was it a "model to others" as the great General Pericles claimed?
In this episode, I weigh the reasons why the war started, including how a League of allies transformed into an empire. I also consider the plague that devastated the Athenian population, comparing it to Covid-19.
In Episode 3, we learn the fate of our heroine Antigone. Does she prevail over Uncle Creon? Does Creon save the troubled city of Thebes? Expect the unexpected.
In this episode, I introduce Sophocles and his tragedy Antigone. Is Antigone a feminist icon or an impetuous teenager? Why is she so mean to her sister and why must she bury her dead brother, no matter the cost?
This episode is ambitious! I investigate over 2500 years of Western civilization to figure out why we should bother reading ancient Greek political philosophy. Just for fun? To learn the lessons of history? Or to reveal timeless ideas relevant to our everyday lives?