The core pedagogy behind Philosophy as a Way of Life can be generalized across the curriculum. This is good because it centers all of higher education on human flourishing, which is kind of the point.

Hume is an idealist in the _Treatise_ and thinks the impression of efficacy is efficacy. This leads him into paradox. He moves away from idealism in later writings and distinguishes between laws and causes. He is a regularity theorist about causes and an attenuated deist about the source of laws.

Utilitarianism can be a radically progressive moral theory, compatible with a kind of Marxism, once the importance of social connection is recognised to both moral patiency and agency

Power relations manifest spatially, such as in institutions (prisons, hospitals, schools) and broader societal structures. Human geography often investigates these spatial power dynamics, considering issues like territoriality, sovereignty, and spatial justice.

Attempting to translate some of psychology's more prominent "narrative models" (i. e., ones that are expressed in natural language terms) into mathematical ones. Very challenging work, due to a lack of training and precedent. Also intriguing, exciting and rewarding. Highly recommended.

Subjectivist theories of well-being explain how you can’t be alienated from what’s good for you. But virtuous activity is fundamentally first-personal—if you’re alienated from what you’re doing—you aren’t virtuous. Thus the Aristotlean view, well-being=virtuous activity, also explains this.

To know what it is like to A u need to (i) know a truth about the way it feels to A, & intuitively (ii) u need to have experienced A-ing yourself. (i) pushes us to think of WIL-knowledge as knowing-that, (ii) pushes us to think of it as acquaintance/ability knowledge. How do we resolve this tension?

Structural and interpersonal descriptions of social change are not exhaustive. The "meso-level" of politics that involves Habit, skill and affordances are also important. Let me show you how through a case study of the Black feminist, prison abolitionist, transformative justice movement.

Within the Islamic world prior to 1500, some folks say weird things about the Liar Paradox, some folks say neat things about the Liar Paradox, but al-Dawani is the only one to say something plausible about the Liar Paradox.

Artists are right to say that AI art is stealing their work. It takes the products of their labour and extracts value from it without compensation or recognition, all while posing an existential threat to art as a career. Locke & postcolonial theory, strange bedfellows though they be, agree on this.