Sunday, October 19, 2025

South Korean cafes

My wife has become interested in all things Korean, so we've traveled to South Korea each of the last two years. Perhaps the main thing that has struck me about the country is the cafes. They are great (good food, good design, good atmosphere, good coffee), but also interesting. They suggest something about the culture, and raise questions about how to live. Korean Air even has a playlist called "Pop Songs to Enjoy in Instagram-Worthy Cafes," and the popularity of Instagram in South Korea is surely part of the reason these places exist and look the way they do. The look tends to be minimalist: lots of white, lots of concrete. The menus tend to be either minimalist (one place in Jeonju had no food at all, another in Seoul had about two kinds of cookies and nothing else to eat) or the opposite (scones or bagels in flavors you wouldn't dream of). The music tends to be classic and mellow, e.g. Ella Fitzgerald and Frank Sinatra, but perhaps a bit less obvious than that. The implication seems to be that life should be simple but beautiful, or that a simple life can be enough if its contents are beautiful enough. A bit like the film Perfect Days (which is set in Tokyo, and, I think, is a bit ambiguous as to whether such a life is really enough), whose hero lives a simple life but listens only to classic rock and pop music, and reads classic literature. He doesn't have much in his life, but what he has is good. There's a thread on reddit about this film (here) in which a couple of posters say (plausibly) that the movie is Buddhist, emphasizing the value of living with less stuff. But how unattached to things are you (or can you be) if you enjoy the classics? (Not to mention really good coffee and baked treats.) Is this tastefully minimalist life compatible with love or family life? Is it really desirable, or is it a bit sad?

Some of these questions (the first, especially) come up in Hōjōki, whose Buddhist author (Kamo no Chōmei, c. 1154-1216) lives in seclusion in a ten foot square hut, but nevertheless brings with him musical instruments and books of poetry, and worries that he is too attached to his hut and too proud of the life he has been living. The thought of living with only a relatively small number of carefully curated possessions is appealing, but how easy would it be to achieve? How satisfying would it really be? And, even if satisfaction is not the right goal, would it be worthwhile? 

South Korean cafes offer a vision of a tastefully simple life, sophisticated yet in touch with nature (when possible, they have really nice views). Quite a few explicitly connect this with philosophy. Cafe Onion's baseball caps have a quote from Will Durant about Aristotle sewn on the inside, and the person behind several popular chains of cafes, Ryo, has recently published a book called Philosophy Ryo. Of course, there's philosophy and "philosophy," and when a businessperson publishes their philosophy it's reasonable to wonder whether this is sincere or just marketing. Or perhaps, as seems likely, some mix of the two. But then philosophy, or the idea of philosophy, is part of the brand. Some posters advertising Cafe Layered, part of Ryo's empire, feature a book by Sartre (in Portuguese) along with some British money, an apple, and a book that seems to be for bird watchers. Layered, which has writing, often in English, all over the walls and even windows, presents itself as being for people who enjoy simple things, like coffee and toast, without everything having to be perfect. But then it sells high quality coffee and cakes, especially scones, and I don't think toast is even an option. But perhaps it's important to some people to think of their fancy treats as not fancy at all. 

Wednesday, July 30, 2025

Anscombe on Faith and Justice

Another new publication. This one is short, open access, and quotes unpublished letters to von Wright. 

Abstract

In G. E. M. Anscombe’s extensive correspondence with G. H. von Wright, one of the many topics that come up is the bombing of Hiroshima and Nagasaki at the end of World War II. What she says in these letters is significant because of the interest in what she wrote elsewhere about the use of atomic weapons. It is especially interesting because she might seem to imply here that only a person with religious faith is capable of being just. This paper quotes the relevant passages from the correspondence, explores what she might have meant, and concludes that she is not committed to the view that only the faithful can be just.

Wednesday, May 7, 2025

Wittgenstein Versus Anscombe on How to Live

My next book is now available to pre-order here. Here's a description of the contents:

Ludwig Wittgenstein (1889–1951) and Elizabeth Anscombe (1919–2001) are two of the most interesting and influential philosophers of the twentieth century. Anscombe was Wittgenstein's friend and student, chosen by him to be his translator and editor, but the two had very different views on ethics and religion. Anscombe was a devout Catholic, while Wittgenstein was much less traditional. Each cared passionately about living the right way, and each was noted for their eccentricity. Why did they live as they did? What did they have to say about how one ought to live? And what, if anything, can we learn from them? This book explores their different beliefs about killing in war, about sexuality, about politics, about God, and about the meaning of life. Drawing on previously unpublished work by Anscombe, Duncan Richter explains where these beliefs came from, how they affected the lives of these two great philosophers, and some of the strengths and weaknesses of their divergent positions. If we understand these two thinkers better, we may improve our own chances of living a good life.

Saturday, February 22, 2025

Sheer Poison? Anscombe and Wittgenstein on Philosophy of Religion

I have a new, open access publication available here. It's part of a special issue on New Work on Wittgenstein's Philosophy of Religion edited by Sebastian Sunday Grève.

Abstract 

Anscombe once said to Anthony Kenny that “On the topic of religion, Wittgenstein is sheer poison”. This paper offers an assessment of that view. I take it that Anscombe meant that Wittgenstein was a bad influence rather than that his views were necessarily false, although she seems to have been uncertain about what exactly his views were. In “Paganism, Superstition and Philosophy”, she identifies five ideas that make up “a certain current in philosophy which has a strong historical connection with Wittgenstein”. I identify some of the sources of these ideas, in Wittgenstein’s writing and in work by some of his followers, and consider what Anscombe’s objections to them might have been. I also look at whether we should think of these ideas as belonging either to Wittgenstein’s philosophy of religion or to his personal beliefs. This will involve some consideration of how far we can, or should try to, separate the personal from the philosophical. So far as he held objectionable views about religion, I argue that these ought to be considered personal rather than philosophical.

Sunday, February 16, 2025

Anti-Theory in Ethics and Philosophy of Science

 


This book brings together scholars from ethics and philosophy of science in order to identify ways in which insights gleaned from one subfield can shed light on the other. The book focuses on two radical Anti-Theory movements that emerged in the 1970’s and 1980’s, one in philosophy of science and the other in ethics. Both movements challenged attempts to supply general, systematized philosophical theories within their domains and thus invited the reconsideration of what philosophical theorizing can and should offer. Each of these movements was domain-specific – that is, each criticized the aspirations to philosophical theories within its own domain and advanced arguments aimed at philosophers within their own specific subfield. The innovative systematic comparative examination of these movements by scholars from each domain sheds new light on some familiar debates, offers new and exciting paths of research to pursue in each domain, provides insight into the place of science and ethics in contemporary life and culture, and enables a fresh view on the longstanding and alluring philosophical aspiration for a fully general, absolute theory of reality and an ultimate objective foundational theory of knowledge.

Available here and wherever expensive academic books are sold