Yes, one needs Epistemic Humility to be charitable in our dealings with other human beings. Epistemic humility is the intellectual … More
Category: Western Philosophy
Chantal Mouffe Agonizes Over Agonism
Chantal Mouffe’s agonistic theory posits that political conflict is permanent and ineradicable. Rather than striving for rational consensus, healthy democracies … More
A Vision of a ‘Society Without Capitalism’
Can democratic socialism redeem the left without destroying capitalism? Democratic socialists are having a moment. But can they actually remake … More
Schopenhauer Explains Life in 20 minutes – The truth nobody wants to hear
Schopenhauer: Life Is Either Suffering or Boredom (There Is No Middle Ground)
Your Thoughts Are Not Yours (And You Don’t Even Know It)
Love is a skill, not a feeling | Alain de Botton
The Lover of Che and Marx
Samudrala Avinash Rahul Vamshi KrishnaWhat a long name. Does not sound at allLike the name of someoneWho belongs to the … More
“They are no philosophical race”: Nietzsche’s Critique of the Englishman’s Philosophy
Nietzsche reserved special contempt for the English philosophical tradition, seeing in its utilitarianism and empiricism a triumph of mediocrity over greatness. “Man does not strive for happiness; only the Englishman does,” he declared — skewering Bentham and Mill’s reduction of morality to mere comfort and calculation. For Nietzsche, British moral philosophy was herd morality dressed in academic clothing: it flattened human hierarchy, punished excellence, and mistook survival for nobility. Even Darwin’s legacy, filtered through Spencer, pointed downward toward the average. The English, he charged, were industrious but philosophically shallow — incapable of the dangerous, self-overcoming thought true philosophy demands.
Nava-Dvara Pura: Why the “Nine Gates” Body Metaphor in Indian Philosophy Is Inherently Patriarchal
The ancient Vedic concept of Nava-Dvara Pura — the human body as a city of nine gates — is one of Indian philosophy’s most sophisticated metaphors for embodied consciousness. But there is a profound problem hiding in plain sight: the template body is male. The female body possesses a tenth gate, the vaginal canal, yet the tradition universalizes nine as the human count, silently erasing female anatomy. Worse, in the Bhagavata Purana’s Puranjana allegory, the female principle appears not as the soul inhabiting the city, but as an object encountered within it — intelligence subordinated to a male sovereign.