Lectures

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  1. Locke & Rousseau

  In our introductory lecture, we commence the course at the transition point from medieval to modern ethics. Professor Stephen Hicks traces the intellectual developments in Europe, particularly in England, and examines key figures like King James I, who represented traditional hierarchical authority, and John Locke, who championed individual liberty, rational thinking, and demonstrable morality. The lecture concludes by introducing Jean-Jacques Rousseau as a counterpoint to Locke, arguing for a return to a more natural, egalitarian state of human existence.
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  2. Kant

  In lecture two, we study the moral philosophy of Immanuel Kant, a prominent Enlightenment thinker who sought to reconcile traditional religious ethics with modern rationality. We examine how Kant attempts to establish a pure moral philosophy based on rational principles rather than empirical observations or consequences, emphasizing that moral actions must be done from duty alone rather than inclination or desired outcomes. The lecture explores the challenges Kant faced in justifying moral principles without relying on metaphysical assumptions about God, free will, or immortality, and highlights his complex position as both an Enlightenment and counter-Enlightenment thinker.
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  3. Kierkegaard

  In lecture three, we delve into Søren Kierkegaard's exploration of faith through his works Either/Or and Fear and Trembling, and focus on the biblical story of Abraham and Isaac. We examine how Kierkegaard presents three possible life approaches: the aesthetic life of sensual pleasure, the ethical life of duty and commitment, and the religious life of faith that transcends rational understanding. We also explore Kierkegaard's concept of the "teleological suspension of the ethical," where faith requires going beyond conventional morality and reason to embrace what he calls "divine madness."
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  4. Schopenhauer & Comte

  In lecture four, we look at the moral philosophies of Arthur Schopenhauer and Auguste Comte, examining their responses to the social and political unrest in Europe during the mid-19th century. Schopenhauer argues for a metaphysical view that individual existence is an illusion and that compassion, achieved through transcending egoism, is the basis of morality. Comte, on the other hand, proposes a "religion of humanity" based on positivist principles, advocating for a sociocratic order led by an intellectual elite to overcome individualism and cultivate altruism. The discussion concludes by highlighting how these thinkers continue to influence modern thought.
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  5. Mill

  In lecture five, we explore John Stuart Mill's ethical philosophy, particularly his articulation of utilitarianism. The lecture examines Mill's defense of hedonism as the foundation of morality, where pleasure is the fundamental good and pain the fundamental bad, while emphasizing his distinction between higher and lower pleasures and his principle of "the greatest happiness for the greatest number." The discussion concludes by addressing key criticisms of utilitarianism, including Dostoevsky's challenge through his literary work Crime and Punishment.
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  6. Nietzsche

  In lecture six, we examine the life and philosophy of Friedrich Nietzsche, exploring his critique of traditional morality and his vision for the future of humanity. Professor Hicks covers Nietzsche's concept of the "will to power," his distinction between master and slave moralities, and his call for the cultivation of an elevated social class to uplift and advance humanity. The lecture highlights Nietzsche's emphasis on the role of psychology and biology in shaping human values and his rejection of egalitarian and democratic ideals in favor of a hierarchical society that fosters greatness.
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  7. Benedict & Ayer

  In lecture seven, we analyze cultural relativism and moral philosophy through the works of A.J. Ayer and Ruth Benedict in the early 20th century. We examine how Ayer argues that moral statements are merely expressions of emotion rather than objective truths, while Benedict's anthropological research demonstrates how moral values and practices vary dramatically across cultures, leading to her conclusion that morality is culturally relative rather than universal. The lecture concludes by addressing key criticisms and paradoxes within cultural relativism, particularly regarding the promotion of tolerance as a universal value, despite maintaining that all values are culturally relative.
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  8. Foot

  In our eighth and final lecture, we explore Philippa Foot's groundbreaking work in moral philosophy, which seeks to establish a naturalistic foundation for ethics based on facts about human life. Foot argues that evaluating human actions and capacities follows the same logical structure as evaluating those of plants and animals, with the concept of a good human life paralleling the notion of flourishing in other living things. By grounding ethics in biological facts, Foot challenges the "naturalistic fallacy" and shows that goodness and badness are inherent features of the world, ultimately applying this framework to human ethics while acknowledging our distinctive rational capacities.