Showing posts with label philosophy. Show all posts
Showing posts with label philosophy. Show all posts

Wednesday, April 06, 2016

Is Evil really Good or is Good really Evil? How DreamWorks tackles this issue in Megamind - by Alex Griffiths

Animation:  Is this a modern medium of philosophical thought? Within Plato’s Symposium, Apollodorus expresses that philosophy is the only enjoyable subject; is this so the case, that even within children’s entertainment there is this requirement for philosophy to encroach?
Children’s film and literature (I’m sure most mediums) are filled with extremely powerful messages and moral guidelines. The lists are endless from Dr Seuss raising questions about the theory and nature of knowledge to Jacqueline Wilson embedding deep moral issues and guidance. Even big friendly authors such as Roald Dahl are at it!  But to return to film, DreamWorks, Pixar and Disney all fill their movies with powerful thoughts; Look at Wall-e as an example, a robot who’s function it is to clean up the planet due to human consumption providing huge topical environmental issues regarding the destruction we are causing to this planet, thus allowing insight to the instability and the fragility of our world. Not to mention the connection and empathy that is created within the robot, leading to such questions as what is it to be human and what sets this robot apart from humankind.
These large film industries are providing deep philosophical questions to become digested, disguised under comical scripts and loveable characters. Entertainment aimed at children provides vital education. This returns me to Apollodorus’ immense delight in philosophic discourse and his belief that other sorts of talk, especially that of wealth and "money-bag friends", not only annoys him but creates a sense of sorrow within him because others believe that this type of talk is of value.[1] I have to agree with him, and so does the entertainment industry. Within morality, a base guideline can be seen throughout history. Look at religious texts as a whole.  Does it not provide guidelines to a prosperous way of life - if not in this one, then in ones to follow? To tie this together, evidence of this thirst for moral codes can be seen throughout all children’s literature over the years from Grimms' nursery tales to Aesop’s fables.  This thirst provides evidence that morality is needed within society and human nature as we always are striving towards it. Without it the world would become pure anarchy, and society as we know it will break down, thus the importance of teaching children basic principles from a young age is important.
As titled, this is a review of Megamind, so I will look into the philosophical nature of the film, thus contextualising the idea that the industry provides deep thought and insight into what could be argued as higher thought into a relatable medium. So let’s start with the beginning…the very beginning:
The opening scene is of two planets at the brink of destruction, when baby Megamind and MetroMan are seen flying to earth. MetroMan begins his life in luxury and Megamind finds himself in prison. The two main characters grow up together, yet despite MegaMind’s efforts to fit in, he only gets more secluded, until he ‘learned a very hard lesson: good receives all the praise and adulation while evil is sent to quiet time in the corner. So fitting in wasn't really an option.[2]
The comical nature of the film allows for the depth to be the underbelly of the scene. What is, on first glance, portraying comedy and a base for the story line, actually in fact is asking and providing a springboard to deep abstract thought. The above quote is part of the opening spiel and provides an introduction of the two leading roles of the film. But what is so powerful is that it is playing on the notion of destiny. It sets forward the question of whether we can choose the lives that we lead, and if this choice can be changed or whether such matters are predestined. The film continues to look upon this paradigm of destiny, yet always relates it to the juxtaposition of good and evil. Other issues are raised within the film, such as the notion of what happens to the balance when evil beats good. Megamind (Will Ferrell) in this instance becomes bored. Could we take this notion to a present reality away from the abstract of animation as a thought process; what would it be like if good conquered evil? Looking briefly at Christianity, with heaven described as a place of eternal bliss and happiness, void of evil, would this be as Megamind describes…boring? Another issue that I find problematic when trying to identify what is evil, is that if there is no such thing as evil than surely there can be no concept of good. Existence would just become existence and therefore extremely mundane with potentially no purpose. Megamind brings light to this issue by showing that from the super hero to the super villain there is a mixture of characteristics showing that no one is wholly good or evil.
The notion of good and evil that I find particularly problematic is defining what it actually means to be evil. If arguing it is people’s actions, surely this is subjective; not only just within opinion yet also culture and time have a great impact. Throughout the film, Metro Man (Brad Pitt) plays the super ‘hero’.  Within the eyes of the citizens, he is a treasure; the man of the city.  But when looking through the introduction of the film and watching the two characters grow up together, he can be seen to be supressing Megamind and forcing him to become evil. Can it not be interpreted that Megamind was just trying to gain the same respect that the arrogant Metro Man was receiving.  Therefore could it not be that through Metro Man’s actions of always trying to one up and revel in his own glory that he forced Megamind to become evil? So even from the onset of the film it provides insight that ‘good’ has the capacity to create evil. The playing on the ideas of good and evil throughout the film show the lack of clarity and contrast defining what it is to be good. It shows that perhaps one cannot just be evil, only certain actions or perhaps characteristics can be. There is a real emphasis on the problematic idea of labelling something either way. 

Alex Griffiths is a second-year History and RPE student. He has his own blog at: https://alexlgriffiths.wordpress.com





[1] Plato. Plato in Twelve Volumes, Symposium 173c, Vol. 9 translated by Harold N. Fowler. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1925
[2] Megamind, dir. Tom McGrath, DreamWorks, 2010

Wednesday, July 16, 2014

Philosophy of Sport - new video interviews

Over at our video blog, we have a series of new video-interviews about the Philosophy of Sport. They involve interview with Dr Emily Ryall, and can be seen at http://philosvids.wordpress.com/category/sport/.

Topics include sport as morally educational, sport as art, and whether we should regard sporting greats as heroes or role models.

Dr Ryall also wrote one of the (according to our stats) most popular posts on this blog. Back in 2007 she looked at some of the basic issues that impact on the issues of defining what sport is. You can read the post at http://r-p-e.blogspot.co.uk/2007/01/defining-sport.html 

Thursday, May 15, 2014

Open Days this Summer..

These events have now taken place - but to find out about our other, upcoming, Open Days, see: 

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As Summer approaches, we look forward to welcoming Religion, Philosophy & Ethics applicants / guests to Open Days here at our FCH Campus in Cheltenham. There will be events on June 25th and June 28th (and more in September and October).

You can find out more, and book a place by going to:  http://www.glos.ac.uk/open/Pages/undergraduate.aspx 

In addition to Open Days, you can discover more about the Religion, Philosophy & Ethics undergraduate BA(Hons) degree over at our Facebook Group:

FCH Campus
To see the course map - details of the 'modules' which form the course - click HERE, or to see our Photo Gallery of trips, events and the campus, click HERE.

The tabs at the top of this page also allow you to explore the course via Twitter, find out who we are, and see video materials on topics related to the course.

Friday, February 21, 2014

Nietzsche's Beyond Good and Evil: Chapter Three and the Eternal Recurrence

Given that Nietzsche has a reputation for being an atheist, this chapter may come as something as a surprise to many, as it demonstrates Nietzsche’s own ‘religiosity’. In looking at religious belief, Nietzsche is more concerned with why people believe what they do, not what they believe. It is the psychology of religion that is his main concern.

Here I want to focus on the key Section 56, as this presents his notion of the ‘eternal recurrence’. Apart from Thus Spoke Zarathustra, the doctrine of the eternal recurrence only gets a few mentions in his later works. However, the doctrine was first elaborated in The Gay Science (S341) where Nietzsche presents a ‘what  if’ image.  He asks what if a demon were to creep up to you one night when you are all alone and, feeling lonely, and were to say to you that the life you have lived and continue to live will be the same life you will live again and again for infinity. This life will be exactly the same; no additions, and no omissions, every pain, every joy, every small and great event.  If this were the case, would you cry out in despair over such a prospect, or would you think it to be the most wonderful outlook ever? Though not mentioned specifically, this ‘what if’ scenario sums up the eternal recurrence: whatever in fact happens has happened an infinite number of times in the exact same detail and will continue to do so for eternity. You have lived your life an infinite  number of times in the past and will do so an infinite number  of times in the future.

Importantly, like seemingly the doctrine of the will to power, Nietzsche presents the eternal recurrence as a thought experiment,  not a provable truth. In his unpublished notes of the time (which should always be treated with caution) he argues for it as a cosmological thesis. However, it is most appropriately (given what we know about Nietzsche’s epistemological views) seen as an existential challenge: given this burdensome thought how can we turn it into something joyful? It is essentially the same kind of question that has preoccupied a number of existential thinkers, most notably Camus. Nietzsche goes beyond Schopenhauer’s pessimism here in expressing the need for a human being to be world-affirming: you have to be well-disposed towards yourself, not full of world-weary pessimism or hoping for the next life. You have to look at your life and, like seeing a drama or hearing a musical, declare ‘de capo’ (‘from the beginning’): wanting it again and again. Saying ‘yes’. Nietzsche ends S56 with ‘a vicious circle made god?’, but this is the god Dionysus, not the Christian God.

The eternal recurrence is meant to have a transforming effect, which requires a revaluation of all values. It requires us to be proud of our achievements because they are our creation. Nonetheless, like religious belief, adopting the eternal recurrence is a matter of ‘faith’. Where it differs from religious belief is that it does not place that faith in something other-worldly, but in this life.



Friday, February 14, 2014

What is Islamic Philosophy?

One of the greatest philosophers is the German Immanuel Kant (1724-1804). Kant is, of course, a ‘Western’ philosopher and not an Islamic philosopher, although I might add that it is quite possible to be ‘Western’ and ‘Islamic’ at the same time, but it is a curious fact that there exists a copy of Kant’s doctoral thesis certificate (see picture), dated 1755, which has inscribed at the top of the title page the Arabic words bismillah al-rahman al-rahim (most common translation: ‘in the name of God, most Gracious, most Compassionate’). This short and poetic phrase is regarded as containing the true essence of the Quran (the Islamic holy scripture) and, it is frequently cited at daily prayers and other contexts by Muslims. Why this Arabic phrase should appear at the top of Kant’s doctoral thesis is a puzzling one, and we will likely never know the answer. It is unlikely Kant placed it there himself, for he makes little mention of Islam in his writings, but I remark upon the existence of this thesis here because, in many ways, it raises the question of the relationship between the firmly-established Western philosophical tradition - with such giants as Kant - and the perhaps more fragile existence of Islamic philosophy. Is it really possible to propose that there is congruence between such philosophical system-builders as Kant and what Islamic philosophers have to say in their great volumes or, for that matter, what can be found in the Quran? Or does this bismillah merely poke fun at the very idea that Islam could offer anything of value to philosophical discourse when compared to such earth-shattering contributors to modern thought that Kant, amongst others, represents? This is why I say that Islamic philosophy seems more ‘fragile’ in this respect, for the ground upon which it rests seems more slippery. But why is this the case, and does it really make any sense at all to even speak of an ‘Islamic philosophy’?



Friday, September 27, 2013

New to Philosophy?

I have recently been asked by some of our new student intake which books I would recommend for someone coming to philosophy for the first time, and it is also a question that often crops up at Open Days. To some extent it is a subjective matter (and I'm sure other staff and students have their own views here), but based on some student feedback, there are a couple of gems that are consistently praised. 

Adopting a thematic approach, Nigel Warburton's Philosophy: The Basics does exactly what 'it says on the tin': it's concise, accessible, walks you through the basics, and encourages you to 'do' philosophy. 



Another favourite of many is Bertrand Russell's History of Western Philosophy which adopts an historical approach and gives the reader a sense of how philosophy has developed over the years, although I should point out it was published in 1911, so you won't get anything after that!





To keep up with current developments you might like to take out a subscription to The Philosopher's Magazine. Although it is a 'magazine' and not a journal, it provides a good balance between not being too dense, but also not too simplistic in its approach to topics and issues.