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The Livestock Landscape
It is difficult to correct a misperception when it has become established: people tend to see what they believe, and so if they believe wrongly, they will see wrongly. I want to show you some images that I think speak for themselves. They show two different landscapes. One of these landscapes reflects the reality of growing vegetables in contemporary Europe. The other reflects the reality of livestock farming in contemporary Europe. […]
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The Environmental Impact of Beef Consumption: The Meaninglessness of the ‘Global Mean’
When statistics for the environmental impact of beef consumption are presented, they tend to be based on the ‘global mean’. This ‘global mean’ is meaningless in the UK. Two of the biggest variables in its calculation are deforestation and intensively growing crops as feed for livestock. But it’s absurd to think that these things are serious problems for beef consumption in the UK. […]
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Diogenes the Cynic
Diogenes sees a mouse, happily running about, not looking for money or prestige, and finds a lesson in the mouse’s behaviour: Nature has given us a relatively easy life, but we’ve overlaid it with nonsense. We make life difficult for ourselves by wanting more than our nature needs. Diogenes implores us to realise this, offering us a walking talking living breathing lesson with his own example. […]
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Antisthenes: Founder of the Cynic School of Thought
Antisthenes said he would rather go mad than experience pleasure. That is clearly hyperbolic, but it captures the more austere Socratic approach that can be seen in the early days of Cynic philosophy. […]
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Mental Health Aspect Blindness
Something I’ve observed in people’s reactions and judgements about mental health is like a kind of colour blindness. It shows itself as an inability to discern a difference between two things that are obviously different. They cannot discern the difference between someone who is lazy and someone who is dangerously depressed, or the difference between someone who is nervous and someone who is struggling with anxiety. And because they can’t discern the difference, they treat one as if it were no different from the other. […]
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Plato’s Dualism and the Priority of the Intelligible World
What is philosophy, when it’s not Socrates asking a lot of questions? It is the exercise of reason. We apply our intellectual powers to a problem and try to think it through. Plato, a student of Socrates, slowly moves into this realm of pure thinking. This shift in emphasis leads Plato to make an important discovery: there is a world that we see with our eyes and a world that we see with our minds. […]
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Natural Self-Interest
Over the ages, many philosophers have looked to ground ethics in our natural and apparently innate tendency towards self-preservation. It is often termed ‘self-love’: we have a deep need to look after our own interests. An infant cries when its needs are not met; an adult wants what pleases it. This would seem to be a truth so universal that we would call it a natural law, like gravity. […]
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Two Philosophical Approaches
Two approaches have been pre-eminently influential in philosophy. One approach says that we should trust what we think over what we see, because our perception is unreliable: we should place ‘mind over matter’. The other approach says that we should trust what we see over what we think, because our thinking is unreliable: we should place ‘matter over mind’. Both approaches have consequences, good and bad. […]
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Plato’s Tripartite Soul
Reflect on yourself: your personality, your desires, your actions and thoughts, your body, whatever you care to think of as being something that makes you what you are. Do you find it to be in unified agreement, pushing you in the one same direction, or do you find it to be in disagreement, pulling you in different directions at one time or another or even at the same time? For me, as I suspect would be true for many people, it is the latter. […]
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Aristotle’s Practical Wisdom
According to Aristotle’s view, wisdom lies in the ability to identify and choose the happy middle, for you, relative to yourself and your purposes. One part of this is philosophical: you need to look, think, and understand what the happy middle is, for you, for any given virtue. The other part is practical: you need to choose what you identify as the happy middle. This choice is an action; it is something that it done, not only something that is thought about. […]
An experiment with philosophy as a way of life
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