Born in Toronto in 1939, the third son of a prominent Canadian barrister, McMurtry was educated as tuition-free scholar-athlete at Upper Canada College (1951–57). He then read English (1957–61 BA) at Trinity College, University of Toronto, graduating with A standing while receiving the Clough Memorial Trophy (Outstanding Athlete Award) during his B.A. Subsequently, McMurtry starred as professional football player for Calgary Stampeders during his Master’s studies in philosophy (1961–62, MA awarded 1963), to which he brought his rare experiences as an elite athlete, developing thereafter philosophy of sport and competition qua areas of original research (e.g. McMurtry 1974 & 1983) and, more deeply, ground-breaking critiques of self-maximising games as a general model of rationality (e.g. economic and contract theory; cf. McMurtry, 1984b, 1997b, 2011 & 2012).
At about one o’clock, as I was working on a lecture, an email notification popped up. John McMurtry, path-breaking Canadian philosopher, my doctoral dissertation supervisor, and critical interlocutor and friend for 25 years had died.
This book seeks to explain the meaning of life from a materialist standpoint where it faces its greatest challenge – the certain death of our embodied being. Jeff Noonan lucidly argues across metaphysics and moral and social philosophy for the ultimate meaning, not meaninglessness, of human life created by the limit of certain death. The implicit assumption is that there is no otherworldly life after death, or immaterial God source, or destiny of the individual soul beyond this world or any supra-or-extra-terrestrial meaning.
The video starts with Svandís Ósk Gestsdóttir giving the Z-Day 2020 Intro, then Giorgio Baruchello spoke about Maître à penser.
Born in Genoa, Italy, Giorgio Baruchello is an Icelandic citizen and works as Professor of Philosophy at the Faculty of Humanities and Social Sciences of the University of Akureyri, Iceland. He read philosophy in Genoa and Reykjavík, Iceland, and holds a Ph.D. in philosophy from the University of Guelph, Canada. His publications encompass several different areas, especially social philosophy, theory of value, and intellectual history. Since 2005 he edits Nordicum-Mediterraneum: The Icelandic E-Journal of Nordic and Mediterranean Studies
Abstract: This interview with globally distinguished Canadian philosopher and author, John McMurtry, presents dialogue discussing capitalism, asymmetrical power relations, life capital, social theory, common life interest, life value, global problems, market theology, media, values of the market and free market ideology today in relation to public education, academia, intellectual fads and the broader intellectual culture in relation to enabling public understanding of meaning-making and power, totalising market culture, climate, dispossession, health, influence, energy, labour, income, slavery, corporate welfare, neo-liberalism, the global ecosystem, and inequalities of class and power.
The Primary Axiom of Value is the unifying solution to the open question ‘What is Good? What is Bad? The Value of All Values across Time, Place and Theories’ by John McMurtry, Philosophy and World Problems, Volume I, UNESCO in partnership with Encyclopedia of Life Support Systems: Oxford, 2004-11. It defines the ultimate first principle/s of Life-Ground Ethics, and more comprehensively, Life-Value Onto-Axiology.
In traditional terms and terrestrial parameters, the Primary Axiom provides the unifying criterion and measure of the Real, the True and the Good.
We need to recognise from the outset that prisons are not there for the reasons they are said to be there. In truth, they do not morally reform lawbreakers. They do not protect society from violent criminals. They are not retributive institutions. All of these rationalizations of the prison system are myths. This paper will refute each in turn, and then explain the underlying function of the prison system which has not yet been recognised.
“Fascism,” the West European movement that achieved its greatest strength in Germany and Italy between 1922 and 1944 under the leadership of Adolph Hitler and Benito Mussolini, and “neo-conservatism,” the dominantly American movement that has achieved its greatest strength in the United States and Britain in the late 1970’s and the early 1980’s under the leadership of Ronald Reagan and Margaret Thatcher, arise out of historical circumstances that are strikingly similar in nature. In each case, political power is won by a relatively sudden rightward swing of a minority of the eligible electorate towards a war-like leader, backed by a media-lavished bloc of fiercely ideological partisans of old-line values and national military glory. In both cases, the social context of this unusual and dramatic turn towards the political right is one of perceived and objective cultural crisis. Economically, the shape of this crisis in 1930’s Germany and 1980’s America is eerily similar. There is a precipitous decline in effective demand for industrial commodities; great and growing unemployment; a steep rise in family-farm indebtedness; an unprecedentedly large and increasing public debt; a long-term, “runaway,” postwar inflation; a series of severe balance of trade deficits; historic stock market plunges; and a jolting succession of nonproductive mergers of large corporations and failures of small businesses.
The Cancer Stage of Capitalism is a modern classic of critical philosophy and political economy, renowned for its depth and comprehensive research. It provides a step by step diagnosis of the continuing economic collapse in the US and Europe and has had an enormous influence on new visions of economic alternatives.
John McMurtry argues that our world disorder of unending crises is the predictable result of a cancerous economic system multiplying out of all control and destroying ecological, social and organic life – a process he describes as ‘global ecogenocide’. In this updated edition he explains the ‘social immune response’ required to fight the ‘macro cancer’, something which has already been shown in developments such as the Occupy movement and the democratic social transformation of Latin America.
In an official global culture increasingly destructive of life, this book shows the necessity and possibility of building a sustainable society based on a universal commitment to life and nature.