Genealogies of Philosophy

What constitutes a moral relationship to knowledge? And what do our institutions have to be like to create the grounds for such a relationship?

Something was bugging them, and it wasn't just Headgear (the 90s spellcheck-correction for "Heidegger" on Word). Why do we typically feel that the intellectual position of philosophers - and the work that embodies it - need not represent who they are?

Mariëtte Willemsen moved from language games to compassion, from Nietzsche to Murdoch - a cycle in Amsterdam over forty years.

We have to make room for societies that are not colonial. American philosophy has not come to terms with this task. It is more than theoretical.

We explore the "thought of the outside" through the "historical a priori," Sapphic fragments, and the moral ambivalence of eros. QAnon makes an appearance.

Developing an ethics of wonder born of "strange eros," Lynne Huffer discusses her tenderness for Foucault & how she came to read him through Sappho.

In the face of social and political struggles, is philosophy inert? Aaron Jaffe discusses how philosophy can both explain oppressive realities and contribute to liberating us from them.

"I am because you are." Michael O. Eze discusses ubuntu philosophy and decolonization.

How should societies take collective responsibility for their historical crimes? Could Susan help me think about historical crime in philosophy?

We interviewed Susan Neiman, high school drop out and Harvard grad, about her path to becoming a public intellectual.