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Murray Siple's feature-length documentary follows a group of homeless men who have combined bottle picking with the extreme sport of racing shopping carts down the steep hills of North Vancouver. This subculture depicts street life as much more than the stereotypes portrayed in mainstream media. The film takes a deep look into the lives of the men who race carts, the adversity they face and the appeal of cart racing despite the risk. Shot in high-definition and featuring tracks from Black Mountain, Ladyhawk, Vetiver, Bison, and Alan Boyd of Little Sparta.

Directed by Murray Siple - 2008 | 59 min

Moral and Political Thought of Gandhi [Lec 04] (Lecture of 7 April 2016, UCLA). The main subjects: Essential Elements of a Gandhian Grammar of Nonviolence and of Dissent; the meanings of nonviolence, and nonviolence as a way of being in the world; Gandh's arguments--epistemological, moral, ontological, and pragmatic--against violence. Other subjects: the importance of taking vows, of giving up something; meat-eating and association with masculinity; vows and relation to promise and trust; Gandhi's interpretation of the vow he gave to his mother to give up eating meat; setting an example to others; anecdote of giving up sugar; Mahadevan's interpretation of Gandhi's approach as heuristic not holistic; relationship of vegetarianism to nonviolence; non-possession (aparigraha); Jaina doctrine of anekantavada; killing by kindness: Foucault.

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Attorney and scholar Brian C. Muraresku is the author of The Immortality Key: The Secret History of the Religion with No Name. Featuring an introduction by Graham Hancock, The Immortality Key is a look into the psychedelic origins of the world's great spiritual practices and what those might mean for how we view ourselves and the world around us. Hancock's most recent book is America Before: The Key to Earth's Lost Civilization, now available in Paperback.

I like these guys, wish they had a's translation sucks as expected

Macaulay Culkin is an actor and musician. He recently started a website called -

Once I had my heroes
Once I had my dream
But all of that is changed now
They've turned things inside out
The truth is not that comfortable, no

And mother taught us patience
The virtues of restraint
And father taught us boundaries
Beyond which we must go
To find the secrets promised us, yeah

That's when I reach for my revolver
That's when it all gets blown away
That's when I reach for my revolver
The spirit fights to find its way

A friend of mine once told me
His one and only aim
To build a giant castle
And live inside his name
Cry and whispers sing in muted pain

That's when I reach for my revolver
That's when it all gets blown away
That's when I reach for my revolver
The spirit fights to find its way

Tonight the sky is empty
But that is nothing new
Its dead eyes look upon us
And they tell me
We're nothing
But slaves (That's when I reach for my revolver)
Just slaves (That's when I reach for my revolver)
That's when I reach for my revolver
That's when I reach for my revolver
That's when I reach for my revolver
That's when I reach for my revolver

This video is 4th in the 8-part video lecture series, The Self Under Siege: Philosophy in the Twentieth Century (1993).

Lecture Notes:

I. Marcuse became a pop figure, the philosopher of the 60s. He expressed a key contradiction in modernity. Modernity is "enlightenment", the end of myth and dogma, the power of reason; but it is also the rise of technology, capitalism, specialization, instrumental reason and the return of myth and dogma. The enlightenment built an intellect powerful enough to surrendering dogmatically before the powers of technology. This is the "Dialectic of Enlightenment" as analyzed by Herxheimer and Adorno and popularized by Marcuse.

II. Instrumental rationality, information-based individual reason, leads to irrational outcomes. Individual monologic rationality is not rational in the totality of overall system. How did the force of the love of reason become itself unreasonable? The self cannot escape siege under the sway of instrumental reason alone, it drains the world of meaning and leads to the entwinement of myth and enlightenment. The film "Dr. Strangelove" is one long example of the contradictions outlined by Marcuse.

III. Instrumental reason is the product of a one-dimensional society that produces one-dimensional human beings. Marcuse criticizes our society along at least two dimensions. First, the inner dimension: anxiety, despair, nausea and a massive industry in drugs to deal with these pathologies. A society of addicts. Second, the outer social world: alienation (separation from the subject and the object and the self in Marx's sense); rationalization (bureaucracy and technical action in Weber's sense). These produce a one-dimensional culture or banality which reduces human suffering and human desire to trivia and image.

IV. Such humans have by now become deeply skeptical and cynical about almost everything; in particular, the government and the culture industry. Beyond that, we are becoming skeptical about our history, our meaning, our purpose and the general fate of the species.

V. Marcuse's method of criticism is called internal critique which measures a society against its own historically accumulated concepts and ideals in order to point out the gap between the actual social practices and the principles.

VI. Marcuse also never lost faith in the human species to reconstruct itself, to begin anew. This hope of liberation transcended the field of economics and standard Marxism, as well as the achievements of the so-called free and democratic world of today. He also rested his hope in the possibility of that the self could be won against the odds. Today, unfortunately, this view will seem to many quaint.

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Cosmos Crew from Tashkent, Uzbekistan.

Seem like good dudes...

Alan Wilson Watts (6 January 1915 – 16 November 1973) was a well-known British philosopher, writer and speaker, best known for his interpretation of Eastern philosophy for Western audiences. He left behind more than 25 books and an audio library of nearly 400 talks, which are still in great demand.

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All In Skate Competition at Denver Skatepark Presented by 7Twenty Boardshop. Congratulations to all the winners and thank you to everyone who supported.

TWSCUT Denver - Come Up Tour stop presented by WESC went down at the Denver skatepark in conjunction with 303 Boards. We had a full 50 entrants coming from far and wide, some even drove down all the way from Colorado Springs!

In 2016, professional skateboarding is a game of go-big-or-go-home. But in a world where death-defying aerials have become routine, where does Richie Jackson fit in?

Nowhere, actually. Which is precisely the point. To Jackson, creativity is king, and the benches, tables, rails and chain-link fences he encounters during a session aren’t obstacles, but integral props in the Richie Jackson Skateboard Circus. His latest video part for Death Skateboards is surreal, a bit silly and stuffed with “Holy shit!” moments, all of which have helped Jackson, 30, establish himself as one of the most recognizable faces in contemporary skating – even if he still dresses like a member of Captain Beefheart’s Magic Band. He is nothing if not unapologetically unique.

Moral and Political Thought of Gandhi [Lec 03] (Lecture of 5 April 2016, UCLA). Continuation of discussion of the religious and cultural milieu in which Gandhi grew up; the so-called "influences" on Gandhi. The main subject of this lecture is Gandhi and the "Other West". We begin with social reform movements in India in the 19th century; role of the English language in India; what kind of following Gandhi might have had. The lecture then moves to a discussion of certain Western thinkers in whom Gandhi was steeped who represent the "Other West": H D Thoreau, R W Emerson. Differences between Thoreau and Gandhi. The 'two" Tolstoys, the novelist and the Christian anarchists. Gandhi's experiences in London--his interactions with vegetarians & Theosophists. Towards the end of the lecture, I begin th e next segment on the "Essential Elements of a Gandhian Grammar". Does non-violence do justice to the Sanskrit word ahimsa? Do they mean the same? The difficulties of 'negation' in the English language. What does St Augustine say about good and evil?

REQUIEM FOR THE AMERICAN DREAM is the definitive discourse with Noam Chomsky, widely regarded as the most important intellectual alive, on the defining characteristic of our time - the deliberate concentration of wealth and power in the hands of a select few. Through interviews filmed over four years, Chomsky unpacks the principles that have brought us to the crossroads of historically unprecedented inequality - tracing a half-century of policies designed to favor the most wealthy at the expense of the majority - while also looking back on his own life of activism and political participation. Profoundly personal and thought provoking, Chomsky provides penetrating insight into what may well be the lasting legacy of our time - the death of the middle class and swan song of functioning democracy. A potent reminder that power ultimately rests in the hands of the governed, REQUIEM is required viewing for all who maintain hope in a shared stake in the

This video is 3rd in the 8-part video lecture series, The Self Under Siege: Philosophy in the Twentieth Century (1993).

Lecture notes:

I. Sartre is a paradigmatic 20th Century intellectual: philosopher, artist, critic and political activist. For an American audience, however, he is known first and foremost as an existentialist. His novel "Nausea" and his philosophical treatise "Being and Nothingness" are the best examples of this period in his development.

II. Sartre's existentialism was based, in part, on a misreading of Heidegger as a humanist; but this misreading lead to his own interesting existential humanism. The first principle of his position is an absolute atheism. God does not make us, we make ourselves. Sartre's way of expressing this is that our existence precedes our essence.

III. Without God, humans are "condemned" to be free. Sartre sees our refusal to recognize our radical freedom as "bad faith"; a condition in which we treat ourselves as determined objects rather than as free subjects.

IV. Sartre's existential ethic requires us to ask of our actions; would others act as we act? Our decision must be made in the light of our humanity, but also with full autonomy. Sartre recognizes that without God some limits to our freedom remain such as the brute objectivity of nature and the behavior of other people. These limits are seen as negative. In his play "No Exit", Sartre goes so far as to say that "Hell is other people".

V. Sartre comes to modify and, in part abandon his earlier existentialism in favor of his own development of Marxism. In a sense, he tries to fuse his earlier emphasis on the singular individual and his growing concern with the fused collectivity, the group seeking to change its condition. In "Search for a Method" , Sartre uses a discussion of Kierkegaard as a representative of the individual and Hegel as a representative of the collective to express his desire to bring the two interests together in a future philosophy of freedom that, for him, only a revolution can make possible.

VI. Sartre experienced both fascism and the liberation of the 60′s; his philosophy always reflected a profound engagement with his own time. Perhaps he is not a great philosopher, but he is exemplary in his attempt to become a human being in the 20th Century under the most difficult conditions.

VII. Sartre's account of "bad faith" and his basic honesty in the face of the human historical condition will serve to guide us in our account of the self and its predicament in the late 20th Century.

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This video is 2nd in the 8-part video lecture series, The Self Under Siege: Philosophy in the Twentieth Century (1993).

Lecture notes:

I. Heidegger developers a powerful account of meaning by recasting traditional talk of the self and the human into an analysis of "Dasein", literally "being there". He hopes to discard much of the baggage of the philosophical past in a kind of "deconstruction" that has, and continues to be, very influential with thinkers as diverse as Derrida, Macuse, and Sartre.

II. We should not let Heidegger's infamous connect to fascism blind us to his real insights. It is sad, but true, that even very bad people may have important things to teach us.

III. Heidegger does not begin with a "method". He begins by beginning. He offers a hermeneutic of Dasein, or the historical and cultural self. A hermeneutic is a narrative, a story , whose humans are always already interpreting beings and, from this, the analysis of Dasein can begin.

IV. In "Being and Time", Heidegger is guided by the distinction between Being and being. The only priority of human being or Dasein is that we are the beings that ask the question concerning the meaning of Being (what does it all mean?). He is no "humanist", rather it is Being that draws his concern toward Dasein which he proceeds to analyze across the dimension of time.

V. Humans relate to the past by being "thrown" into a world. This means we are socialized and have a language and a view of the self already. Thus, it is impossible to begin without a structure of prejudices as built into our culture and our history.

VI. Humans relate to the present as "being at home in or not being at home in". This means that we try to find a satisfying place view of ourselves and out world.

VII. Humans relate to the future as "being ahead or ourselves" or "on the way to". This means that we formulate projects and make plans. The fundamental structure thus revealed is that humans are beings who care, who have concern. This can be seen in what they build and do even more than in what they say or think.

VIII. Anxiety before death is the fundamental human mood, since death is the end or our projects and our concern. For Heidegger, authentic existence must not "flee from" this insight into the unthinking mass of people (the "they"), but rather use this insight to give meaning and purpose to our projects. Such projects are "free for" and "free from" the stifling yoke of conformity to "the they" or what other people think.

IX. Against Heidegger's powerful account of being human it can certainly be argued that "authenticity" is too abstract as a means to measure our projects. One can be an authentic Nazi, for example, just as well as an authentic Christian. Heidegger gives us absolutely no grounds for choosing one over the other.

X. Authenticity will be important in our account of the self, as will care and concern with a project, but it will not be enough to save the self under siege as the case of Heidegger himself makes clear.

Alan Watts explains the background of the Yoga philosophy. The most things in Yoga are based on the old ancient Sanskrit texts, the Upanishads which are part of Vedanta.

This series is a great example of why Roderick is one of the great American explicators of modernist/post-modernist philosophy. For everyone complaining that this initial lecture is too relaxed in its pace and doesn't cut to the point; give him time. By the time he gets to his perspectives on Derrida and Baudrillard, you'll wish he had 8 hours per lecture. One of the great teachers of the 20th century, R.I.Power Rick.

This video is 1st in the 8-part series, The Self Under Siege: Philosophy in the Twentieth Century (1993).

Lecture notes:

I. Current professional philosophy is "deflationary" in that it gives no answers to our larger questions, in particular our questions concerning our selves, our projects, our questions concerning our own selves, our projects, our place in society and in the world.

II. We have lost a vast resource of cultural meaning upon which we could draw to construct meaning for our lives. Meaning, in this large sense, can no longer be drawn unproblematic from religion. We have information, but not knowledge.

III. We all strive to have a "theory" or narrative about our selves., we want to have a meaningful story about our lives that affirms our humanity. In short, we want them to mean something.
The complex systems under which we live (economic, technological, global) have put the self"under siege", overloaded with information and images that offer no meaning for us. We have difficulty making any sense out of our lives.

IV. Marx, Freud, and Nietzsche (the figures named the "masters of suspicion" by the French Philosopher Paul Ricoeur) developed powerful criticisms of out cultural mechanisms of meaning in particular religious meaning. Taken together, they raise the problem of "false consciousness", the suspicion that our certainties and our beliefs are the products of hidden economic, psychological, and cultural motives.

V. They reflect and respond to the vast changes in out views of what it means to be human that come along with modernity and the economic and cultural system of capitalism. Marx exposes religion as a mask for vested economic interests, Freud shows its origins in infantile distress and fear, and Nietzsche raises the suspicion that it is a mechanism of power and deceit. After them, no simple faith is possible.

VI. They are the common possessions of our culture and their critiques belong to us. We have no choice except to engage them either consciously or unconsciously. They are the gate through which any relevant modern view of the self must pass. Thus, they mark the beginning of these considerations of the self under siege.

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Alan Watts explains the background of the Yoga philosophy. The most things in Yoga are based on the old ancient Sanskrit texts, the Upanishads which are part of Vedanta.

Moral and Political Thought of Mahatma Gandhi [Lec 02] (Lecture of 31 March 2016, UCLA). Three issues are discussed in this lecture: the political and intellectual history of India in the 19th century; the cultural and religious milieu in which he grew up; and the political history of Gandhi, as it were, until his departure for South Africa. Some considerations: The machinery of administration in colonial India; political set-up in British India; Porbandar a coastal city; culture of coastal cities; princely/native states; Gujaratis a trading and diasporic people; Indian Ocean trading system; status of women in 19th century India; Protestantization of Hinduism; social reform movements in India, 19th century; fasting in India; waht do the "sacred" and being "devout" mean today; foudning of the Indian National Congress 1885; the INC as a model organization.

Moral and Political Thought of Gandhi [Lec 01] (lecture of 29 March 2016, UCLA). Broad introduction to course; some general observations on Gandhi. Is he a politician or a saint--common conundrum--with which many writers have been concerned. Some general thoughts on nonviolence, celibacy, truth. The requirements of this course; what students might expect on the exams. Books for the course. What are the elements of a Gandhian grammar of dissent? Some thoughts on colonization of the mind, and Gandhi's insights. Towards the end, I go over the syllabus systematically, week by week.

Alan Watts explains the background of the Yoga philosophy. The most things in Yoga are based on the old ancient Sanskrit texts, the Upanishads which are part of Vedanta.

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