nm0183: right we've got a lot of material to cover [0.3] in today's lecture so 
er [0.5] it's best i make a start straight away [0.7] i'll try and speak [0.3] 
as clearly as possible and er [0.4] go at a reasonable pace [0.4] as you may 
have gathered today's lecture's being [0.3] filmed [0.4] so i'd be immensely 
grateful if people could look as m-, er more enthusiastic [0.5] [laughter] and 
more keen than they usually do [0.7] [laughter] i know this will be difficult 
but [0.7] [laughter] do try [1.7] [laughter] er the most important thing is 
that you laugh at my jokes [laughter] but er [1.3] as you know they are few and 
far between [1.0] er [0.4] okay if anybody wants to take out their pocket 
mirror for a last [0.5] [laughter] look at their face [0.2] here's your chance 
[sniff] no [0.3] okay [0.3] w-, let's start [0.5] er what we're going to do 
today in today's lecture [0.2] today's lecture's divided into two main parts [1.
1] the first part [1.0] we'll look at some of the [0.4] essential aspects [0.5] 
of meditation six [0.2] and the second part [0.6] er [0.4] we'll examine [0.8] 
er Descartes' notorious mind body dualism [0.4] okay so it's divided into two 
main parts [1.4] [sniff] it's in meditation six that Descartes seeks to bring 
everything together [0.8] and to harmonize [0.4] 
all the different elements [0.5] of his analysis so far [0.9] okay so this 
really is the kind of [0.2] crowning point the [0.2] summation of the entire 
meditations [1.8] [sniff] [0.9] Descartes believes that he now [0.2] enjoys a 
limited certainty [1.0] okay at this point [1.2] he thinks he's now attained a 
limited certainty [1.8] he's sure [0.5] that God exists [0.7] he's sure that 
God exists [0.7] and he trusts [0.2] geometry [0.3] he trusts geometry [2.1] 
because God [0.7] guarantees the truth of things [0.6] that are perceived 
clearly and distinctly [0.9] okay he trusts geometry because God guarantees the 
truth of things [0.7] that are perceived clearly and distinctly [5.7] so i'm 
just going to hand out [0.5] some more of these [1.0] sheets [0.9] can you take 
that please [1.8] [sniff] [0.9] so at the beginning of the meditation [0.9] we 
have a key quote okay this is the [0.8] point where Descartes says he's now 
going to extend his analysis [1.0] beyond the realm of the intellect [0.2] and 
reconnect the mind to matter [0.7] he says [0.4] [sniff] i'll just [0.3] read 
from this er passage [1.9] he says now that i know that God exists [0.3] 
[sniff] i have the means of acquiring a perfect knowledge of an infinitude of 
things [0.9] not only those which relate to God and other intellectual matters 
[1.0] but also those [0.4] which pertain to corporeal nature [0.7] in 
so far [0.2] as it is the object of pure mathematics [1.6] i'll say that last 
sentence again because that's the crucial part of the quote [0.7] okay so he 
says [0.2] i have [0.5] [sniff] er the ap-, capacity of acquiring a perfect 
knowledge of things not only of intellectual things [1.5] but also those which 
pertain to corporeal nature [0.8] to bodily or material nature [0.4] in so far 
as it is the object of pure mathematics [0.2] [sniff] [0.4] so that sentence is 
revealing in [1.0] in two respects [1.1] [sniff] firstly it indicates [0.2] 
quite clearly that Descartes' now going to ex-, extend his analysis [0.7] to 
another realm of substance [0.2] entirely [0.5] oth-, that is substance other 
than intellectual substance [0.6] [cough] [0.8] he's going to ens-, extend it 
to nature and to matter [1.5] and secondly he says [0.3] he's going to extend 
it [0.8] and create a knowledge of the material world in so far it is i-, as it 
is the object [0.3] of pure mathematics [1.8] okay now also the question we 
might ask is to what extent is Descartes going to bend [0.4] nature so as to 
suit a mathematical model [0.7] to what extent is he going to impose [0.7] er 
an alien mathematical 
mo-, model on an resistant matter [0.2] but he himself believes that the two 
will correspond [0.8] okay so that's one of the main things that's going on in 
this meditation [0.5] to [0.6] arrive at comp-, [0.2] complementary theories of 
mind and of matter [1.1] okay this is [0.2] perhaps one of the crucial aspects 
of Descartes' meditations one of the distinctive aspects [0.5] that he believes 
we can have a correspondence between the mind and matter [0.3] so he's going to 
ve-, develop complementary theories of mind and of matter in this meditation [2.
1] [sniff] [0.3] now meditation five [1.2] has reached the conclusion that 
corporeal things if they exist [0.7] okay this is the previous meditation has 
reached the conclusion that corporeal things [0.2] if they exist [0.4] are 
geometrical in nature [0.5] [sniff] and hence quantifiable [0.4] they're 
geometrical in nature [0.4] and hence quantifiable [1.6] [sniff] [1.2] what 
does he mean by this he means that they have shape [0.4] size position [0.6] 
shape size position motion [0.2] and number [1.7] and these are all properties 
he believes that can be expressed in mathematical terms [0.6] these are all 
properties that can be expressed [0.5] in mathematical terms [1.9] they have 
these properties [1.2] if they exist [0.4] they have these properties these [0.
6] material objects if they exist [1.0] the task in meditation six is to show 
that they do in fact exist [0.5] [sniff] [0.2] the task is to show [0.4] that 
these geometrical objects do in fact exist [1.2] that is corporeal things have 
geometrical properties [3.0] [sniff] [2.2] now one of the other main things 
that's taking place in meditation six [1.2] as i say it's the point where [0.9] 
Descartes brings to a summation the whole of the meditations but there also 
takes place [1.1] a significant or major reversal [0.6] of the entire argument 
so far [0.7] it takes place an entire reversal of the argument so far namely [0.
4] a reversal of doubt [1.5] [sniff] so that many of the operations [0.7] many 
of the operations that were commenced [0.2] in meditation one [1.6] are now 
deemed [0.2] says Descartes we can now deem them [0.3] to be risible [0.2] or 
laughable [0.8] many of the operations many of the experiments or hypotheses we 
conducted [0.6] in meditation one can deem to be risible or laughable he says 
[1.8] [sniff] for example [0.6] the things which in the past i 
took to be certain [0.8] for example the things which in the past i took to be 
certain [2.3] beliefs and principles [0.8] but which turned out to be illusory 
or false [1.2] were he says and [0.2] we can now recognize that those things 
were simply things that i did not perceive clearly and distinctly [1.0] okay 
they were simply things [0.5] that i did not perceive clearly and distinctly [0.
5] so i can now appreciate he says at this point that anything in the past [1.
0] which i held to be certain and true but which turned out to be false or 
illusory [0.2] i can now recognize [1.0] okay with the benefit that the journey 
the progress i've made and the discovery of knowledge i can now recognize [0.8] 
that they were based [1.2] er on principles or ideas that were not clear [0.3] 
clear and distinct [1.6] [sniff] [0.4] so for example Descartes says we can now 
abandon or jettison the dreaming hypothesis [0.8] we can now abandon or 
jettison [0.2] that hypothesis we no longer have to take it seriously [3.4] [0.
4] why simply because we're now he says in the realm of the pure mind [0.9] 
we've emancipated the mind [0.6] from the 
contamination of the senses [0.5] or the deception [0.8] er that our senses are 
subject to [0.9] we're in the realm of the pure mind [0.3] and therefore we're 
not subject [0.3] any longer to that [0.2] kind of deception [0.5] we're no 
longer subject to the same kind of deception [7.4] [cough] [0.2] okay what i'm 
going to do now is [0.3] [sniff] follow Descartes' deduction [0.7] of the 
existence of material things [0.8] okay how does he proceed [0.3] in his 
deduction [1.0] of the existence of material things [1.9] now i should stress 
[1.3] that what i'm going to say [0.3] or what Descartes has to say [0.3] may 
not be readily clear and transparent it's a very [0.3] dense and convoluted 
part [0.4] of the meditation [0.5] so what i suggest [1.0] i mean what i've 
done here is to try and break it down [0.4] into three key components what i 
suggest is that people follow up the argument themselves [0.5] by reading the 
crucial passages that i'm drawing upon [0.4] after the lect-, after the lecture 
[0.3] and before next week's seminar [0.5] and the the page references [0.4] 
are pages fifty-four to fifty-five [0.3] in the Cambridge edit-, University 
Press edition of the 
meditations [0.8] okay what i'm going to say now in this [0.3] key paragraph [0.
4] split into three key points or components [1.0] is taken from [0.3] those 
pages fifty-four to fifty-five [0.9] firstly point A we can say er d-, [0.5] 
point A of Descartes' deduction [2.6] i am a thinking substance he says [0.3] i 
am a thinking substance that's what primarily and essentially i am [2.2] i am a 
thinking substance [1.2] [sniff] [1.5] and i can clearly and distinctly 
conceive of myself [0.6] i can clearly and distinctly conceive of myself [0.4] 
in separation from other things [0.8] okay i can clearly and distinctly [0.5] 
conceive of myself [0.6] in separation from other things [0.2] such as my body 
[0.2] for example [1.0] [cough] [0.8] in other words i can isolate [0.4] or 
bracket off [0.4] [sniff] an essential component [0.2] [0.2] of my existence 
namely [0.3] this thinking substance [2.8] [sniff] now reflecting on myself 
reveals that i have a passive faculty [0.8] Descartes says reflecting on myself 
[0.5] reveals [0.4] or reflecting on what it is to be a thinking thing reveals 
that i have a passive faculty [1.0] for receiving ideas [1.5] [sniff] okay 
there's a receptivity [1.0] to the cogita [0.2] i have a pa-, and this is a 
passive faculty says Descartes [0.6] for [0.2] receiving ideas [0.7] this is 
the faculty [0.3] of 
perception [0.2] this is the faculty of perception [4.4] now Descartes then 
goes on to say that this [0.3] passive faculty [0.7] this passive faculty [0.3] 
of perception would be [0.5] inert [1.0] it would be inert [1.2] if there was 
not also [0.4] if there was not also [0.4] an active faculty [1.1] an active 
faculty to set it in operation [0.8] to set it in operation [1.1] okay so 
there's a passive faculty [0.4] a receptive faculty of perception [0.6] but 
this requires to be put into operation [0.7] an active faculty [3.2] [sniff] [0.
2] okay now point B [0.5] that's point A point B [0.8] Descartes argues that 
this latter [0.2] faculty [0.6] this latter faculty the active faculty [1.4] is 
not essential to me [0.8] is not essential to me [0.4] as a thinking thing [1.
9] [sniff] [0.4] okay it's not essential to me as a thinking thing [4.9] since 
if it was he says it would pertain to my will [0.9] if it was an essential [0.
6] aspect of me it would pertain to my will [0.3] and therefore i could control 
it [0.6] [sniff] [0.2] i could control it and that's what Descartes' arguing we 
cannot do [0.7] on an initial foundation [2.6] this is going to become clearer 
[0.6] as the [0.3] paragraph unfolds [2.3] it cannot pertain to my will 
he says [0.2] this faculty cannot pertain to my will [0.5] since ideas [0.6] 
[sniff] are often produced against my will [1.7] ideas or images [1.4] that [0.
5] er [0.4] come alive in my head [0.3] are often produced [0.3] against my 
will he says [1.3] okay they'd often come [0.5] when i'm not anticipating or 
expecting them [0.6] [sniff] [3.5] so he reaches the conclusion [0.4] as the 
key part point B of his deduction [0.6] he reaches the conclusion [0.6] that 
this [0.4] faculty must reside in a substance [0.7] this faculty must reside in 
a substance that is different from me [3.5] [cough] [sniff] okay so we've got a 
thinking substance that's the first part [0.3] point of the deduction [0.5] the 
second point is to deduce the idea [0.6] or the sorry the claim [0.4] that 
there's another substance [0.3] a second substance and this substance [0.4] is 
different from me [1.9] [sniff] [0.9] now point C is to try and locate [0.4] 
the identity [0.6] of this other substance [1.1] point C of the deduction is to 
try and locate [0.3] the identity of this other substance [2.4] [sniff] [3.1] 
[sniff] [1.3] Descartes does this by arguing that we can infer [2.4] we can fer-
, its we can infer its identity [0.7] by examining the operations [1.7] of [0.
3] this faculty [0.9] we can infer its identity by examining [0.2] its 
operations namely [1.4] the ideas that are produced in the imagination [0.2] 
namely the ideas [0.6] that are produced in the imagination [2.9] [sniff] [1.4] 
now Descartes says [0.2] now says something which is already outlined [0.6] in 
meditation three [0.2] namely that these ideas [0.3] must possess objective 
reality [0.6] their status must be an objective one [1.6] these ideas [0.2] 
that are produced in the imagination by an external substance [0.6] they must 
have objective status [1.4] and they must have causes [0.7] they must have 
causes with greater or equal formal reality [0.7] they must have causes with 
equal [1.2] or greater formal reality [4.4] [sniff] [0.3] and he says the only 
substances that satisfy this constraint [0.8] the only substances that satisfy 
this constraint [0.3] are three [0.9] firstly bodily substance [1.8] secondly 
mental substance and thirdly God [0.3] there are three substances that satisfy 
this constraint [1.7] that is that a [0.3] objective reality and which must 
have causes with greater or equal formal reality [1.0] firstly bodily substance 
secondly mental substance and thirdly God [2.9] now [0.2] Descartes argues that 
God does not equip equip us [1.6] with the material to recognize [0.2] God does 
not equip us [0.4] 
with the material to recognize the latter two [1.1] as the immediate cause of 
ideas [0.2] he does not equip us with the material to recognize the latter two 
[0.5] mental substance and God [0.3] as the immediate cause the immediate [0.4] 
the first or spontaneous cause [0.5] of those ideas [4.4] what we find he says 
what we find is that we are strongly inclined [0.7] here the key word is 
inclined we are strongly inclined he says [0.6] to believe [0.3] that it's 
bodies [0.8] other than our own [0.9] mind substances or bodies other than our 
own mind which produce [0.2] the images [0.7] that take place within our mind 
[0.3] through the imagination [3.9] and he says [1.7] adding another crucial 
component to his argument [0.5] that we can be sure of this [0.2] we can be 
sure of this [0.4] of the truth of this claim [0.9] [sniff] [0.6] that there 
are bodies outside of us producing images in our own mind [0.5] we can be sure 
of this because God is not a deceiver [0.2] which he believes he has clearly [0.
4] and conclusively established [1.0] God is not a deceiver [2.7] [sniff] [0.8] 
so even though [0.3] i mean [0.7] there's a kind of paradox there even though 
God [0.3] is not the 
immediate cause of ideas in this instance says Descartes [0.8] [sniff] [0.5] he 
does play the role of guaranteeing [0.6] that we're not going to be con-, 
ultimately deceived [0.4] about [1.1] the nature of those ideas [0.8] that they 
come to us spontaneously [1.0] upon our receptive faculty [1.0] er through 
bodily substances [1.0] so he says the causes of images of things the final [0.
4] conclusion he reaches [0.4] is that the causes of images of [0.2] images of 
things [0.4] belong to the category of bodily substance [0.6] the causes of the 
images of things [0.5] belong to the category of bodily substance [0.7] and 
hence he says [0.8] perhaps a bit too quickly [0.6] in his final deduction 
bodies therefore exist [2.5] [sniff] let's try and unpack that [0.4] er a bit 
more [0.2] to try and make it a bit clearer [0.4] but clearly obviously the 
important [0.8] move that's taking place is that Descartes' trying to deduce 
the existence [0.2] of an external substance an extended or corporal substance 
[0.4] which is radically different and distinct from [0.5] his own substance [0.
3] as an intellectual substance [1.7] in effect what Descartes is doing is 
making an [0.4] er [0.4] a distinction an important distinction [0.2] between 
the modes of things [0.6] [sniff] 
he's making an important distinction between the modes of things [0.6] and the 
thing itself [2.2] okay he's making an important distinction between the modes 
of things [0.9] and thing itself [1.7] [sniff] [1.2] [sniff] [1.4] so our 
intellectual faculty for example our intellectual faculty [0.3] synthesizes it 
synthesizes [0.6] the material [0.2] that is presented to it [1.1] synthesizes 
the material [0.2] or the information that is presented to it [1.6] [cough] [3.
2] and in this regard the most important [0.3] [sniff] [0.5] er function of the 
intellect is to make judgements [0.5] is to make judgements [1.0] about the 
information [0.5] it is [0.2] receiving [2.8] [sniff] [2.3] now Descartes then 
argues that there are also other f-, faculties in operation [0.9] there are 
other faculties in operation and here [0.3] his usage of faculties is quite 
curious [0.7] okay because what he means are things like [0.3] change in 
positions [0.4] when he says there are faculties other than this intellectual 
faculty [0.3] this [0.4] faculty that synthesizes information [0.4] says there 
are other faculties [1.7] like changing positions and assuming different shapes 
[0.8] okay these kind of er capacities Descartes calls [0.4] 
faculties [1.6] changing position [0.2] and assuming shapes [0.5] which is what 
bodily [0.4] corporeal objects he says do all the time [0.8] but they do not 
involve he says this is the key point he makes they do not involve these 
operations [0.7] do not involve any intellectual act [1.7] [cough] [1.0] 
[sniff] they do not involve any intellectual act and therefore [0.9] it follows 
for him [1.1] [0.6] that they have to be understood [0.2] as residing in some 
other [0.3] substance [0.6] namely a corporeal [0.7] or extended substance [0.
7] if they don't involve any intellectual act [0.2] then they don't belong to 
the mind the mental substance [0.3] therefore they belong to another substance 
[0.9] the corporeal [0.4] or extended substance [5.5] [sniff] now let us note 
what Descartes is doing in trying to prove the existence [0.6] of a material 
world [0.8] okay and there's two key aspects [0.6] to what's going on [0.3] in 
his argument [0.3] [sniff] there's two key aspects firstly [2.2] his certainty 
his certainty the certainty that he's trying to develop [0.6] that material 
things do in fact exist [0.9] that material fa-, things do in fact exist [0.8] 
is due [1.2] his 
certainty that material things do in fact exist is due [0.4] to reflecting [0.
2] on the kind of capacity [0.6] he thinks sense mus-, sense perception must be 
[1.0] okay so his certainty that material things do in fact exist is due [1.3] 
[sniff] [0.3] to his reflecting on the kind of capacity [0.5] which he thinks 
sense perception [0.2] must be [0.2] the kind of capacity [0.6] that sense 
perception must be [2.8] [sniff] [0.9] he notices as i've already said that 
sensible ideas come into existence [0.4] against his will [0.6] he notices that 
sensible ideas come into existence [1.2] sorry come into hi-, his consciousness 
[0.4] against his will [0.6] sensible ideas come into existence and come int-, 
enter his consciousness [0.4] against his will [2.5] so this means or this 
shows he s-, he argues [1.1] this shows he argues that his capacity [0.4] for 
sense perception [0.6] the capacity he has [0.5] for sense perception [2.9] 
[sniff] is set into operation [0.2] by something [0.2] outside of his 
consciousness [0.7] [sniff] [0.4] his capacity [0.9] per-, sense perception [0.
3] is set into operation by something outside his consciousness [0.5] and hence 
which is distinct from his mind [1.3] okay [1.3] [sniff] set into 
operation by something outside of his consciousness [0.2] and which can 
therefore be claimed to be distinct [0.4] from the mind [7.0] [sniff] [0.2] he 
is conscious he says of the effects he is conscious of the effects of the 
operation [0.8] of this active faculty he's conscious of the operation [0.7] of 
this active faculty [0.3] namely the ideas that it produces [1.3] he's 
conscious of that operation [1.0] and therefore he says he can infer [0.4] from 
[0.2] the existence of those ideas [1.7] he can infer [0.4] from the existence 
of those ideas the existence of material things [0.7] which have the power [0.
2] which have the power to produce [0.2] certain ideas within us [2.1] [sniff] 
okay so he says from being conscious of the active operation [2.1] o-, sorry 
from the operation of that active faculty namely that it produces in us certain 
ideas [0.7] he can infer from the existence [0.5] of those ideas the existence 
of material things which have the power [0.8] to produce those ideas [0.5] 
that's the first [1.0] key aspect 
now comes the second one [0.5] which is crucial for modifying what he's just [0.
2] claimed [0.5] the second one [1.3] what he cannot do [0.3] he says what he 
cannot do [1.0] is to safely draw conclusions about the nature [0.9] what he 
can't do is to safely draw conclusions about the nature [0.4] of material 
things [0.7] from the ideas [0.4] that arise under their influence [0.5] okay 
that's the key point i'll say it again [0.4] what he cannot do is to safely co-,
draw conclusions about the nature the specific [0.6] detailed nature [0.9] he 
cannot draw conclusions about the specific detailed nature of those material 
things [1.1] from the ideas that arise under their influence [1.4] okay so he 
can co-, contemplate the ideas [0.3] that are being produced in his mind [0.7] 
he's aware that his mind is thinking [0.4] he's aware that his mind is being 
activated by something outside of itself but what he cannot then do [0.7] in 
any simple sense [1.1] is to grasp [0.4] or understand the nature [0.9] the 
detailed nature of those material things which are producing the ideas within 
his mind [1.2] [sniff] so this is the point for example the this is the point 
that he's making [0.8] when he says that corporeal 
things this is the point he is making [0.6] when he says in meditation six [0.
7] that corporeal things [1.2] are perhaps this is the quote he says are 
perhaps not exactly [0.4] what we perceive by the senses [1.9] [sniff] 
corporeal things are not exactly [0.8] what we perceive by the senses [1.3] 
since this comprehension [1.7] by the senses [0.2] is in many cases obscure [0.
2] and confused [2.2] okay so these corporeal things [0.6] this is what he 
means he says [0.4] corporeal things are perhaps not exactly what we perceive 
[0.9] by the senses [0.7] since they c-, [0.2] this comprehension by the senses 
is in many cases or instances [0.3] obscure and confused [1.2] [cough] [0.2] 
[sniff] so what Descartes' got to try and do is to [0.2] extr-, [0.4] 
extrapolate [0.4] from the information the mind is receiving [0.6] he's got to 
try and extrapolate what is clear and distinct [0.9] therefore making a 
separation between what is clear and distinct [0.4] from what is obscure [0.3] 
and confused [0.3] and this is what's motivating his move in the direction [0.
5] of a certain geometrical precision [0.4] about the essential nature of 
objects [1.0] which is not going to be revealed to us simply through sensory 
perception [3.3] [sniff] [0.6] okay so in order to have reliable thoughts about 
nature [0.9] or the components of nature [0.8] we have to rely not on what we 
sense [0.7] but [0.2] on what we conceive [0.5] in order to 
have reliable [0.6] [sniff] [0.2] knowledge [0.3] of nature we have to rely [1.
1] on what not on what we sense but on what we conceive that is [0.8] we have 
to rely on the understanding [0.2] or the pure intellect [2.5] now for 
Descartes [0.4] as i've indicated this means having recourse [0.3] to the realm 
of the clear and the distinct [0.8] which is the realm for him of pure 
mathematics [1.5] we have to have recourse to the realm [0.3] of the clear and 
the distinct [0.4] that is the realm of pure mathematics [1.1] [0.2] [sniff] in 
other words what we'll be concerned with [0.3] in our theory of knowledge or 
our epistemology what we'll be concerned with [1.6] is what is general to 
things trying to identify what is general to things [0.4] as opposed to what is 
particular about [2.2] in short as i [0.7] al-, [0.2] already er [0.7] repeated 
a number of times our attention will be focused on those primary qualities [0.
7] of objects not on the secondary qualities [1.7] [sniff] things like shape 
size and motion [0.9] as opposed to things like sound [0.7] taste and pain [1.
6] [sniff] for example he says we can be sure [0.5] we can be sure [0.6] of [0.
2] ge-, our general principles of the sun [0.4] we can be sure of our general 
principles of the sun [0.7] namely that it 
has a cer-, certain shape and size [0.9] and that it is er it exists [0.2] 
extended in space [0.5] this kind of knowledge [0.6] is [0.4] knowledge [0.3] 
that is certain [1.5] [sniff] as for things like sounds [0.3] and pain he says 
[0.6] these seem to pertain to matter [0.2] as for things more secondary 
qualities like sound and pain [0.4] sound and pain [0.4] these seem to pertain 
to matter he says [1.1] in virtue only of the particular [1.2] sensibilities [0.
6] of our own existence as human beings [1.0] okay those secondary qualities of 
things [0.3] seem to pertain to matter only in virtue [0.8] of the particular 
or peculiar sensibilities [0.7] of ourselves [0.7] as human beings [0.8] 
[cough] [sniff] and do not exist independently [0.2] they do not enjoy an 
independent existence [2.5] now let's be clear about what Descartes' saying 
there [0.8] clearly he's saying there is some basis in objects [0.3] there is 
some basis [0.5] in objects [0.4] for me to have experiences [0.3] of colour [0.
5] sounds [0.2] smells and taste [0.4] clearly there is some basis [0.3] in 
objects for me to have those [0.4] subjective experiences [3.7] experiences of 
colour sound [0.2] smell taste and so on [1.7] but [0.2] the point 
he's making is that we cannot be sure [1.0] on the evidence of sense experience 
[0.4] what that basis is [0.4] we cannot be sure [0.2] on the evidence of sense 
perception [0.8] what that basis is [4.9] [sniff] [6.8] what we can be sure of 
[0.2] says Descartes [0.6] is that bodies have general properties what we can 
be sure of [0.4] is that bodies have general properties [1.3] and that they can 
be discovered by the mind [0.7] independently of the senses [1.3] okay what we 
can be sure of is that bodies have general properties [0.3] all bodies have [0.
5] general properties that can be discovered by the mind [0.5] working [0.5] 
independently of the senses [2.6] [sniff] [5.3] [sniff] [1.5] now the key 
question to ask obviously [sniff] is whether there are such things the key 
question to ask [0.3] of Descartes' argument [0.2] [sniff] is obviously whether 
there are such things as geometrical objects [1.1] the key question to ask is 
whether there are such things [0.4] as geometrical objects [1.6] [cough] [0.4] 
which apply [0.5] which apply to concrete [0.4] empirically identifiable [0.5] 
bodies [0.3] and not just to abstract figures [1.3] okay do these geometrical 
[1.4] ide-, er objects and the ideas we have of them [0.5] do they apply to 
concrete [0.5] empirically 
identifiable and often complex [0.5] bodies [0.3] and not just to abstract 
figures [1.3] [sniff] [0.2] in other words how do we know that we're not simply 
imposing [0.3] upon [1.3] a more complex reality [0.8] simply our own 
geometrical [0.3] prejudices [0.9] some need that we have [1.4] to have [0.6] a 
neat and tidy conception [0.4] or understanding of reality [2.2] okay [0.6] 
[cough] [0.3] how do we know that it's not ultimately [1.5] part of our own 
subjective make-up [0.3] just like the secondary qualities [1.5] okay now if 
tha-, i-, [0.2] if we can sustain that argument [0.5] then Descartes' whole 
position is placed into peril [0.9] simply 'cause it means we haven't got over 
[0.3] what he wants us to overcome [0.2] namely [0.3] subjectivism [0.2] 
solipsism [0.3] and the whole doubt [0.4] that he's opened up the whole 
question of doubt [0.4] that he's opened up [0.3] [sniff] [0.5] it also calls 
into question [0.8] his need and desire [0.5] to arrive at a non-biologically 
based [0.4] conception [0.4] of science or knowledge [0.4] a non-biologically 
based [0.3] conception of science or knowledge in other words [0.8] a 
conception of knowledge which would be [0.8] species spe-, specific it would be 
peculiar [0.8] to our own [0.3] human [0.6] er existence [1.5] as you recall 
this is one of Descartes' major [0.5] aims [0.3] is to develop [0.8] a system 
of knowledge [0.5] that is er [0.7] mathematically based [0.4] and which is 
objective that is [0.2] it's independent of our particular biological con-, 
constitution [1.0] [cough] [0.3] [sniff] [0.8] now what we cannot be sure of [0.
3] is that Descartes has ever [0.3] accomplished the task [0.3] that he set 
that he has set himself [1.4] okay how do we know [0.2] that this [0.4] 
emphasis [0.2] on geometrical precision is not simply [0.6] the re-, er [0.2] 
the product [0.3] of some peculiar need or desire [0.6] of the human animal [0.
6] to control [0.2] external reality to domesticate nature control or tame 
nature [0.8] and one of the ways of doing that [0.4] is by having a very neat 
and tidy conception of the material world [1.2] okay [0.2] which has this 
clarity and distinctness [0.5] that Descartes' aiming for how do we know that 
that's not simply [0.4] a human prejudice [0.7] or er a human pre-, 
predisposition [2.6] [sniff] [1.3] what we can say [0.4] is that Descartes' [0.
3] attempt to exclude [0.2] Descartes' attempt to exclude sense [0.3] based 
properties [0.7] Descartes' attempt to exclude sense based properties [0.8] 
from scientific knowledge results in a very 
austere [0.3] understanding of the world [0.7] its attempt to exclude [0.4] 
from scientific knowledge [0.2] sense based properties [0.7] results in very 
austere [0.4] conception or understanding of the world [0.2] which is reduced 
to essentially [0.6] the properties of extension [0.2] and motion [0.5] that [0.
4] is essentially [0.5] what the world is according to Descartes [0.5] so it's 
reduced [0.5] to extension and motion it gives us a very austere conception of 
the world [1.7] [sniff] now later philosophers after Descartes [0.7] people 
like Leibniz and Locke [0.3] added more [1.1] primary qualities [1.3] notions 
of force [0.2] and solidity for example [1.0] but even though they added a few 
more [0.6] primary properties [0.4] they still argued they still agreed with 
Descartes [0.6] they still agreed [0.3] with Descartes [0.4] that ultimately 
reality [0.3] was made up of very simple components [0.2] or simple properties 
[1.3] and that any complexity that the world has [0.4] is merely [0.3] a 
surface phenomena [1.2] okay so even though [0.4] the list of pro-, primary 
properties was extended by later philosophers [0.2] after Descartes such as 
Locke and Leibniz [0.4] they still agreed with him [0.8] that in 
essence the world [0.6] was composed of simple [0.8] natures [0.6] or one or 
two [0.4] essential components [0.3] and therefore any complexity of the world 
[0.7] er that we perceived in the world was an entirely surface phenomena [1.9] 
[sniff] [0.3] now Descartes' [0.2] desire to reduce the world [0.5] to a few 
essential [0.3] features [0.6] Descartes' desire [0.2] to reduce the world to a 
few essential features [0.5] is all part of his ambition [0.4] it's all part of 
his ambition [1.0] to know the world as it is in itself [0.3] to know the world 
[0.8] as it is in itself that is independently [0.3] of his particular 
constitution [1.5] independently of his particular [0.5] constitution [0.2] 
that is as Descartes [0.7] was an embodied person [0.4] living in a particular 
society [0.3] at a particular point in time with a certain history and memory 
[0.6] and with a certain biology [0.4] it's all part of his ambition [0.2] to 
transcend [0.3] that [0.4] particularity of constitution [2.0] [sniff] [1.6] 
and he says to do this we've got to subtract from our view of the world we've 
got to subtract to do this [0.8] he says we find it necessary to subtract from 
our view of 
the world whatever [1.0] is contributed [0.6] by our biology whatever is 
contributed by our biology [1.0] we've got to subtract from that [0.4] 
whatever's contributed by our biology so it's an incredible sort of ambition [0.
6] that Descartes' [0.4] undertaken [0.9] to arrive at [0.2] the conception of 
so-, science that he's [0.5] he wants to arrive at [1.5] [sniff] [0.6] okay so 
both er er in substance is a very bold move but also because of its boldness it 
makes his position very vulnerable [1.1] [cough] [0.9] [sniff] [0.3] okay what 
i want to do now is to turn to the second part of the lecture and offer some [0.
3] reflections or some insight and then reflections [0.6] on [0.2] Descartes' 
notorious dualism of the mind and the body [0.5] okay per-, perhaps the er [1.
6] the thing that Descartes or Cartesian philosophy [0.6] is most [0.4] er 
renowned for [0.5] for advocating a strict separation [0.6] of mind and body [3.
4] a principle task of meditation six [0.3] a principle task of meditation six 
is to show that material things exist [1.6] [sniff] [0.5] material things exist 
[0.2] but that they are not in themselves as they appear [0.7] to the senses [0.
8] okay so a principle task [0.3] of that final meditation [1.2] as we've just 
seen is to show that 
material things material things exist but they [0.5] but that they are not [0.
3] in themselves [0.3] as they appear [0.5] to our senses [1.7] so that the 
sense based view of nature or matter [0.6] requires correction by a superior 
understanding [0.5] the sense based view of matter [0.4] requires correction 
and modification [0.4] by a superior understanding [0.9] [sniff] [1.0] now 
Descartes [1.4] in the rest of the meditation then goes on to make the same 
kind of claims [0.5] about the self [0.5] about the identity of the self [0.9] 
what he'll do [0.2] is to talk about the self [0.4] in two modes he'll talk 
about the self in two modes firstly [0.9] he'll offer a sense based 
understanding of the self and show that that's deficient [0.6] and then he'll 
offer [0.4] a m-, well he called it [0.2] takes to be a superior rational [0.4] 
rational or reason based conception of the self [0.8] [sniff] [2.5] okay so 
there's a certain isomorphism there between what Descartes' just said [0.6] 
about material bodies and now what he's going to say about his own body [1.5] 
[sniff] [1.8] he says i feel myself to be he says i feel myself to be a mixture 
[0.8] or an intermingling [0.2] of a body and a mind i feel that's what i feel 
myself to be [0.9] [sniff] a mixture or a hin-, 
intermingling of mind and body [0.8] but what he wants to show or argue [0.5] 
is that this is not in fact the case [0.2] what there is is a union [0.7] 
there's a union not an intermingling a union of two distinct [0.2] components 
[1.7] [cough] [1.3] [sniff] [1.4] more than that [0.2] not only w-, does he 
want to argue that the mind and body [0.4] are two distinct components but he 
also wants to argue [0.7] that only the mental component [0.9] is essential [0.
7] to a self [0.5] to what it means to be a self [0.2] only the mental 
component [0.4] is essential [2.8] [sniff] [0.2] okay so the sense based [0.2] 
conception of the self [1.5] what i feel [0.2] myself to be and what i perceive 
[0.4] that i have a head [1.1] er feet [1.4] and so on all of this [0.3] forms 
[0.3] the inessential self for Descartes [0.9] okay all of this this what i [0.
2] what i perceive [0.2] through my senses to be my body [0.3] forms the 
inessential self he says [4.7] okay even though this body belongs strictly to 
me and is the site [0.4] even though this body belongs strictly to me [0.5] and 
is the site of all my affections and appetites [0.9] [sniff] the site of all my 
appetites and affections the source of my pleasure and pain [0.4] he says 
it forms the inessential [0.5] part [0.3] of what i truly am [0.2] the 
inessential part [0.4] of what i truly am [3.8] in other words be-, because we 
cannot rely on the senses we cannot also rely [0.3] on this sense based 
conception of the self [0.5] to arrive [0.2] at an adequate conception of the 
self [0.9] okay if in fact we cannot rely on the senses [0.6] which is what the 
meditations has tried to demonstrate [0.3] conclusively [0.2] up to this point 
[0.4] we cannot rely on the sense based conception in order to arrive [0.5] at 
a true identity [0.3] of the self [1.0] and this is true he says in the case of 
both external sensations of the body [0.5] this is true in the case of both 
external sensations of the body [0.3] and internal sen-, sensations [0.4] he 
makes that distinction [0.5] between external sensations of the body [0.3] and 
internal sensations [1.5] so external sensations [0.4] will be things like that 
are dependent upon the stimulation [1.0] things that are dependent on the 
stimulation of our sense organs [0.6] such as our eyes and our ears and our 
nose [1.5] these produce beliefs about [0.6] the sizes and shapes of things [1.
6] as seen from various distances but 
are always subject to illusion [0.5] okay those external sensations [0.3] are 
subject to illusions [0.4] those sensations [0.4] which are dependent upon the 
stimulation of my sense organs [1.0] which give me certain ideas of the shapes 
and positions of things in relation to various distances but produce illusions 
[0.4] like looking at the sun [0.2] just looking at it [0.2] and thinking it's 
[0.3] a very small object [0.8] but there are also internal sensations says 
Descartes [0.4] such as pain [0.6] which we can locate in a part of the body [0.
5] internal sensations such as a pain [0.4] in a part of the body [0.8] all of 
these [0.3] sensations int-, external and internal [0.2] belong to the 
inessential self [1.7] [sniff] [1.6] so what he does now is is to introduce [0.
5] a reason based [0.3] self [1.4] he introduces the idea of a reason [0.3] 
based self which is designed to show [1.2] that the mind and body [0.2] can be 
separated [0.7] and seen to be distinct [0.6] components [0.6] can be seen to 
be distinct components [3.7] [sniff] [0.2] now what Descartes does is to 
acknowledge [0.2] e-, [0.3] even though he says we can't have reliable we can't 
form r-, [0.6] we can't base reliable knowledge [0.5] on our sense based self 
he does acknowledge or 
concede [1.5] that the sensory information we receive [1.0] plays an important 
role [0.2] in our survival [0.6] the sensory information we receive [0.2] and 
act upon [0.4] plays an important role he says in our survival [0.9] but it's 
limited [0.3] to our biological constitution [0.9] so his argument there is in 
fact quite close [0.5] strangely enough [0.4] to [0.4] more later nineteenth 
century Darwinian ideas [0.6] [sniff] [0.2] about [0.6] our [0.4] er senses and 
faculties [0.4] evolving over time [0.3] in accordance with [0.2] the needs [0.
6] the n-, [0.2] the needs we have as an animal [0.2] to adapt [0.3] to changes 
in circumstances [0.9] Descartes acknowledges that point [0.4] and says [0.5] 
that that's what our senses do they enable us to survive [1.0] they respond to 
certain situations [0.6] and provoke certain responses [0.6] okay gives us a 
sense of danger [0.4] or warning for example [1.5] but he says they are not 
sufficiently clear and distinct [0.5] they are not sufficiently clear and 
distinct [2.0] and only teaches what is confused and obscure [0.5] they only 
teach what is con-, confused and obscure in other words their role [0.3] if y-, 
[0.3] one can say [0.6] is entirely [0.3] instinctual or instinctive [1.7] okay 
the sense based impressions and 
perceptions that we're picking up on [1.1] have a survival value [1.4] but they 
are relative [0.3] to our biological constitution they play an important role 
[0.3] but it's precisely [0.4] the role that's limited [0.6] to the [0.4] er [0.
3] evolutionary [0.2] need to survive [1.4] and to adapt [2.1] [sniff] [0.2] 
okay so it's inadequate [0.6] Descartes' claim is [0.3] his claim that he [0.3] 
deduces from that is to say that it's inadequate [0.5] to base a scientific 
conception [0.3] of matter or nature [2.2] on [0.9] the needs we have to 
survive and adapt it's inadequate to base [0.4] a scientific conception of 
nature [0.7] on the on the sense based aspects of our self [0.2] which we need 
in order to survive and adapt [1.2] okay scientific investigation cannot be 
based [0.8] on this sense based concep-, er [0.2] sense based ac-, [0.3] er 
aspect of our existence [1.2] [sniff] [1.8] now Descartes then develops [0.2] a 
crucial premise [0.3] in his argument he develops a crucial premise [0.3] in 
his argument [0.4] which is designed to [0.2] separate [0.8] and make clearly 
distinct [0.6] the components of mind and body [1.1] for example [0.2] namely 
he argues that if bodily a-, attributes if bodily attributes [0.4] can be 
subtracted [0.9] from the conception of the self 
if bodily attributes can be [1.1] [sniff] subtracted [1.2] from the conception 
of the self [2.1] if these bodily attributes [0.5] can be subtracted [1.2] from 
the conception of the self [1.6] without taking away [0.2] a clear and distinct 
conception of the self [1.2] without taking away a clear and distinct 
conception of the self [1.5] then bodily attributes can be regarded as 
extraneous [0.5] and inessential to the self [0.7] okay that's basically the 
essential premise [0.8] in the meditation the final meditation regarding the [0.
8] er [0.3] regarding [0.5] the separability of mind and body and [0.2] 
regarding the [0.2] the [0.6] need to treat them as distinct [0.5] components 
[0.8] if we can subtract [0.2] bodily attributes [1.5] [sniff] from the 
conception of self without taking away [0.6] the idea of the self being clear 
and distinct [0.4] then those bodily attributes can be regarded he says as 
inessential [0.6] and extraneous [0.7] to our notion of the self [3.2] now in 
answer to the question is it possible to conceive of ourselves [0.2] in answer 
to the question [0.6] is it possible to conceive of ourselves [0.5] as being 
devoid [0.2] of powers of imagination [0.6] and sensation [0.6] and yet still 
[0.3] have a sense of self [0.5] Descartes' 
answer is yes [0.2] it is possible [1.8] to [0.9] regard ourselves [0.7] as 
beings devoid of imagination [0.5] and sensation [0.2] and still [2.5] have a 
sense of ourselves as a self [0.5] is this still possible [0.5] Descartes' 
answer [0.3] is is yes [1.8] what he argues [0.4] what he argues on this point 
[0.8] is that completeness [0.6] does not reside in the number of components of 
a thing [1.1] the completeness of a thing such as our self [0.7] does not 
reside in the number of components [0.8] or attributes [0.4] but only in their 
essential ones [1.0] okay to have a [0.4] sense of a completeness of something 
[0.4] such as a self [0.4] does not he says reside in the number of components 
[0.8] but rather only in the essential attributes or components of a thing [0.
4] and this is what he's trying to do in his theory of the self he's trying to 
deduce [0.4] what are the essential attributes of a self [1.5] and to isolate 
them and say if we can extract them [0.6] from the other components namely 
bodily components or attributes [0.3] and if we're still left with something 
that we can identify [0.4] as clear and distinct [0.3] then what we've got is 
what is essential [0.5] to that thing [0.3] in this case the self [0.5] namely 
thought [0.4] and consciousness [0.3] and Descartes believes we can do all of 
that [0.6] we can extract [0.2] or subtract [1.2] [sniff] [0.6] these essential 
properties [0.7] from the bodily attributes and still be left with a clear s-, 
a conception that is clear and distinct [2.4] [cough] [0.4] now in the final 
part of the lecture i just want to end on a critical note and then go out with 
a bang [0.7] by er reading a passage from Nietzsche [0.4] er i've resisted all 
along that i hope you respect from bringing Nietzsche into these lectures [0.5] 
but i'm afraid my resistance is now [0.6] low and er i've brought some 
Nietzsche in for us to read [0.6] er [0.6] so we'll end on that point we'll 
we'll re-, we'll finish by reading the passage from Nietzsche [0.7] but that [0.
2] passage will hopefully follow from what i've now got to say [0.5] in the 
final part of the lecture offering some critical reflections [0.6] on 
Descartes' [0.5] curious notion of the self [1.8] [sniff] [1.5] what we'll see 
i mean i'm introducing Nietzsche at this point but in in many respects [0.2] 
what Nietzsche has to say about 
the self and the subject [0.4] er is prefigured in Hume [0.3] who we're going 
to look at [0.2] next week [1.0] now in response to Cartesianism [0.7] Hume 
argues that basically its position [0.2] amounts to nonsense [0.9] in short he 
says [0.2] this is nonsense [0.5] a mental substance alone he says is not 
sufficient [0.3] a mental substance alone is not sufficient [0.5] to constitute 
a self [0.7] a mental substance alone isolating a mental substance [0.4] is not 
sufficient [0.2] for constituting a self [1.5] [sniff] and the idea of a soul 
[0.2] which Descartes also wants to develop [0.4] from this isolation of the 
soul because if you've isolated the soul from the body then clearly you've 
isolated something [0.5] which is immaterial [1.0] okay which enjoys an a [0.2] 
a radically different existence to [0.3] a bodily existence which is finite 
mortal [0.4] and so on [1.3] he argues the idea of a soul [0.7] is [0.4] not 
scientific [0.3] but an assumption at best [0.2] and a piece of superstition [0.
3] at worst [1.0] okay the idea of a soul [0.5] is an assumption [0.7] i-, is 
not scientific but is an assumption at best [0.7] and [0.6] a piece of 
superstition or 
prejudice at worst [2.7] [sniff] i mean as we can discuss in the seminars one 
of the major problems that Descartes faces [0.7] in [0.5] arguing for the 
radical distinctness of mind and body [0.6] is to try and show how if they are 
radically distinct [0.3] they are interconnected [0.5] how are the mind and 
body interconnected [0.2] because surely they have to be [1.7] and as we'll see 
his response [0.3] is an entirely intellectualist [0.2] response [1.2] his 
response is an entirely intellectualist response what do i mean by that [0.9] 
well for example [0.3] he says that apparent bodily sensations [0.3] such as a 
pinch in the stomach [0.7] are not things apart from intellectual events [0.9] 
so apparent bodily sensations are really [0.2] he says intellectual events [0.
8] a special case of thoughts [0.4] so the pinch in the stomach for him [0.3] 
is a desire to eat [0.5] and this [0.7] has to be something [0.2] that the 
intellect carries out not the body [1.8] [sniff] [1.8] now the final key 
question [0.8] which will lead us nicely into Nietzsche [1.0] is to ask whether 
the fact [0.3] the fact [0.2] that we do appear to be able to conceive of 
ourselves [0.3] 
independently of our bodies [1.1] the fact that we do appear to be [0.2] able 
to conceive of ourselves [0.6] independently of our bodies [2.4] and therefore 
[0.3] isolate some essential [0.5] moi [0.2] or me [0.5] might this be an 
illusion generated [0.4] might this simply be an illusion [0.4] generated by 
our consciousness [1.1] okay so might the fact [0.5] that we do appear to be 
able to conceive of ourselves [1.0] independently of our bodies might this 
simply be an illusion [0.7] generated by our consciousness [0.9] and therefore 
nothing true at all [1.3] [sniff] [0.2] okay i may consider for example my body 
to be an essential part of my existence [0.6] but that does not mean that it is 
[0.9] okay simply the fact that you consider your body to have been an 
essential part of your existence [0.5] doesn't mean that it is [1.3] illness 
and disease for example [0.3] often make us aware [0.5] well not often but all 
the time make us aware of the prime importance of our body [0.3] which for the 
most time we simply ignore like a machine [0.3] and assume and hope [0.3] that 
it's functioning entirely [0.3] er smoothly [1.4] so how is the 
illusion the question we need to ask is how is the illusion of the subject or 
the self [0.4] generated [0.5] if it is an illusion as Hume and Nietzsche will 
argue [0.5] how is this illusion [0.5] generated [0.9] [sniff] [0.7] in whi-, 
er clearly Descartes on one level is hitting onto something that we can all [0.
4] perhaps immediately recognize that with sense that are our bodies are 
perhaps inessential [0.5] and that there's a little sort of homonculus in our 
heads [0.3] which is [0.3] which is our essential identities [0.4] it's our 
minds [0.4] and that's what's essential by us [0.6] but what Hume and Nietzsche 
want to er [0.6] try and the idea they want us to try and entertain [0.3] is 
the idea that it might be an illusion [0.5] generated by consciousness [0.8] 
but how what's the mechanism for the generation of this illusion [0.3] within 
consciousness [0.5] well for Hume as we'll see in detail in the [0.5] coming 
weeks [0.3] it's created by the force [0.4] of our habits [0.2] and customs [0.
8] our social habits [1.1] and customs and our mental habits and customs [1.3] 
[sniff] [0.3] it simply re-, resides in our customary practices [2.5] which 
have [0.2] er [0.7] which have accrued over time [0.4] and which we 
take to be [0.6] er [0.5] revealing something true about reality but w-, m-, 
which may simply conceal prejudices [0.9] for Nietzsche the illusion lies [0.3] 
in the sedimentations of our grammar [0.4] and our linguistic conventions the 
illusion resides in the sedimentations [1.1] of our grammar and our linguistic 
conventions [0.6] [sniff] as you know Nietzsche was a great Averroist [0.6] and 
in one of his most pithy moments he says for example [0.8] er [0.3] we will not 
get rid of God he says [0.5] which is clearly [0.3] what his entire life was 
designed to do [0.7] we will not get rid of God he says [0.4] until we get rid 
of grammar [0.3] we will not get rid of God [0.3] until we get rid of grammar 
[0.5] fantastic quote [0.6] what does it mean i'll leave you to ponder that [0.
4] okay [0.4] but er [1.0] we will not get rid of [0.2] God until we get rid of 
grammar now what we're going to do is just [0.7] end the lecture [0.5] by 
reading this passage from Nietzsche's [0.4] Genealogy of Morality [1.2] where 
he tries to expose [0.4] this illusion of the self or subject [0.4] and i'll 
just read it out [0.2] and then we'll stop [1.8] [sniff] okay it's just a final 
piece of 
entertainment [0.4] in the conclusion to the lectures on Descartes [1.4] okay 
it's just three lines down we're going to read [0.5] most of the page on the 
left-hand side and just stop at the top [0.7] of the right-hand side page [0.2] 
so three lines down [0.4] [sniff] Nietzsche says [0.2] there is nothing strange 
[0.2] about the fact i i hope this just gives you some food for thou-, thought 
over the er [0.3] weekend [0.5] he says this er there is nothing strange about 
the fact [0.2] that lambs bear a grudge [0.3] towards large birds of prey [1.1] 
but that is no reason to blame the large birds of prey for carrying off the 
little lambs [0.7] and if the lambs say to each other [0.2] these birds of prey 
are evil [0.5] then whoever i-, is least like a bird of prey [0.2] and most 
like its opposite a lamb [0.4] is good isn't he [0.9] then there is no reason 
to raise objections [0.5] to this setting up of an ideal [0.5] beyond the fact 
that the birds of prey will view it som-, [0.5] view it somewhat derisively [0.
6] and perhaps say [0.6] we don't bear any grudge at all towards these good 
lambs [0.2] in fact we love them [0.4] nothing is tastier [0.3] than a tender 
lamb [1.1] 
this is just abs-, as absurd okay so Nietzsche's point is a kind of culinary 
point but now he's off [0.2] going on to make a philosophical one [0.7] he says 
it's just as absurd [0.3] to ask strength [0.5] not to express itself as 
strength [0.5] not to be a desire to overthrow crush become master [0.5] to be 
a thirst for enemies resistance and triumphs [0.4] as it is to ask [0.2] of 
weakness [0.3] to express itself as strength [1.0] a quantum of force [0.4] is 
just such a quantum of drive will action [0.4] in fact it is nothing but this 
driving willing and acting [0.5] and only the seduction of language [0.4] in 
the fundamental of r-, [0.3] errors of reason that are petrified in it [0.5] 
which construes and misconstrues all actions as conditional upon an agency [0.
5] a subject [0.7] can make it appear otherwise [0.7] and just as the common 
people separates lighting from its flash [0.4] and takes the latter to be a 
deed [0.4] something performed by a subject [0.2] which is called lightning [0.
6] popular morality separates strengths [0.4] from the manifestations of 
strengths [0.4] as though there were an 
indifferent substratum [1.3] [sniff] [0.2] behind the strong person which had 
the freedom to manifest strength or not [0.5] but there is no such substratum 
[0.3] there is no being behind the deed [0.5] its effect and what becomes of it 
[0.4] the deer [0.3] the doer sorry the deer [0.4] i'm on this er food er poi-, 
aren't i [0.2] the doer [0.2] i'm obviously anticipating what i'm going to have 
for tea tonight [laughter] but anyway [0.4] the doer [0.4] is invented i have a 
very rich existence er i'll have you know [0.6] [laughter] i eat deer every 
night [0.4] the doer is invented as an afterthought the doing is everything [0.
6] okay the doing is everything basically the common people double a deed [0.5] 
and when they see lightning they make doing a deed out of it [0.3] they posit 
the same event [0.2] first as cause [0.3] and then as effect [0.5] so 
Nietzsche's saying there [0.2] there is only the one event [0.3] there's no 
cause and effect [0.2] there's no subject and object no subject [0.5] or 
substance as subject [1.3] this is the final part now [0.4] the scientists do 
no better [0.4] when they say force moves [0.2] force causes and such like [0.
5] all our science in spite of its coolness and freedom from emotion [0.5] 
still 
stands exposed to the seduction of language [0.4] and has not ridded itself of 
the changelings foisted upon it [0.4] the subjects [0.2] for example the atom 
[0.5] just such a changeling likewise the Kantian thing in itself [0.5] no 
wonder then he says [0.3] if [0.2] the entrenched secretly smouldering emotions 
of revenge and hatred [0.4] put this belief to their own use [0.4] and in fact 
do not defend and believe more passionately [0.4] than the strong [0.3] are 
free to be weak [0.2] and the birds of prey [0.3] are free to be lambs [0.4] in 
this way they gain the right [0.3] to make the birds of prey [0.2] responsible 
[0.5] for being [0.4] birds of prey [1.6] profound [0.6] quotation i hope you 
agree [0.3] and basically Nietzsche's point is that it's only the weak [0.4] 
who need to believe in a self or a subject [0.5] and i'll leave you with that 
thought