The Stanford Prison Experiment

The 2015 film, The Stanford Prison Experiment, is not a documentary of the experiment on power aggrandizement that took place in 1971; actors play the supervising professor s well as the 24 students who were the subjects—12 randomly being assigned as guards and the other 12 as prisoners. The film can be characterized as a psychological drama on human nature, given the salience therein of the will to power. Had Nietzsche been alive to watch the film, he would have been engrossed, finding much to confirm his theory that not only the will to power is the basic human motive, but also the weak too easily resort to cruelty (and pettiness) to feel any pleasure they can out of the exercise of whatever power they can muster, given their innate weakness.

The full essay is at "The Stanford Prison Experiment."

The Humanities on Climate Change

William Paley claimed that the “university exists to form the minds and the moral sensibilities of the next generation of clergymen, magistrates, and legislators.”[1] The assumption at Cambridge in 1785 was that both “individual conduct and a social order pleasing to God can be known and taught.”[2] To know what is pleasing to God outside of divine revelation was typically considered to be presumptuous back then because human finite knowledge cannot claim to encompass all possible knowledge. This could not even be claimed of AI a couple decades into the twenty-first century. Although infinity itself is not necessarily a divine concept—think of infinite space possibly being in the universe—it cannot be said that humans have, or even are capable of having infinite knowledge. Theists and humanists can agree on this point. So, when a professor decides that a political issue is so important that using a faculty position to advocate one’s own ideology in the classroom, presumptuousness can be said to reek to high heaven. I assume that any ideology is partial rather than wholistic. Both the inherently limited nature of human knowledge and the presumption to use the liberal arts, or the humanities more specifically, to advocate a personal ideology were firmly on display on a panel on what the humanities should contribute on climate change. The panel, which consisted mostly of scholars from other universities, took place at Yale University on Ash Wednesday and Valentine’s Day, 2024. Perhaps on that day in which the two holidays aliened, both fear of our species going extinct—literally turning to dust—and love of our species and Earth could be felt.  That we can scarcely imagine our planet without our species living on it does not mean that it could not happen; and yet I contend that the humanities should not sell its soul or be romanticized ideologically to be transacted away into vocational knowledge, as if the humanities would more fittingly ask how to do something rather than why something is so. Going deeper, rather than departing from its intellectual raison d’être to tread water at the surface, metastasizing into training and skills, is not only the basis of the humanities’ sustainable competitive advantage in a university, but also the best basis from which the humanities can make a contribution in getting at the underlying source of climate change. Neither a political ideology or skills in “knowledge-use” can get at that; rather, they are oriented to relieving symptoms.

The full essay is at "Humanities on Climate Change."

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1. A.M.C. Waterman, Political Economy and Christian Theology Since the Enlightenment: Essays in Intellectual History (New York, NY: Palgrave Macmillan, 2004), p. 211. 

2.  Ibid., p. 212.