If our senses can deceive us and our reasoning can outrun experience, which should we trust as the true foundation of knowledge: reason alone, or the evidence of the world?

Topics discussed:
 * How radical skepticism (including modern versions like simulations) motivates Descartes’ turn inward
 * A reconstruction of René Descartes’ Cogito argument as a proposed foundation of certainty
 * The difficulty of moving from Descartes’ foundational truths to knowledge of the external world
 * Philosophical objections to Descartes’ inference from thinking occurs to a unified self exists, including Nagasena’s chariot analogy
 * The role of innate ideas and God in Descartes’ attempt to bridge the epistemic gap
 * John Locke’s rejection of innate ideas and the blank slate hypothesis
 * Locke’s empiricism, including simple vs. complex ideas and indirect realism
 * The tension between reason and the senses as competing sources of knowledge
 * The emerging dilemma between rationalism and empiricism as rival epistemic frameworks

Lesson 1.5: Reason and the Senses

Descartes responds to radical uncertainty with an audacious plan: find one belief so secure that nothing—not even deception itself—can shake it.

Topics Discussed:
 * The historical and intellectual crises of early 17th-century Europe that shaped Descartes’ project
 * The motivation behind Descartes’ method of doubt as a response to skepticism
 * The regress problem and why it pressures philosophers toward foundationalism
 * Descartes’ strategy of withholding belief from anything that can be doubted
 * Arguments from sense deception, dreaming, and the evil demon
 * Why even mathematics and logic become targets of radical doubt
 * The search for indubitable foundations as the starting point for knowledge
 * How Descartes’ internal, first-person approach marks a turning point in modern epistemology

Lesson 1.4: The Method of Doubt

Francis Bacon’s revolution wasn’t about solving the old puzzles of knowledge, but about changing the very rules of inquiry — turning epistemology outward, toward the world.

Topics discussed:
 * The Aristotelian worldview once made the world feel intelligible, but its central pieces began to collapse under new observations and conceptual pressures.
   
 * Around 1600, linguistic, technological, and cultural shifts gave rise to a new meaning of “experiment”: not trying something, but deliberately manipulating nature to reveal hidden causes.
   
 * Early experimentalists were seen as eccentric outliers whose strange new practices challenged tradition and authority.
   
 * Francis Bacon argued that knowledge begins with experience, requires purging our “idols,” and aims at prediction, control, and the relief of human suffering.
   
 * Bacon introduced ideas that anticipate empiricism, pragmatism, and positivism—each redefining what it means to know and what counts as meaningful inquiry.
   
 * Though powerful, Bacon’s model faces the challenge that predictive and explanatory success can still come from false theories (e.g., Ptolemy, alchemy).
   
 * The lesson closes by placing Bacon’s “knowledge is power” view beside Plato’s JTB theory, raising the question: What is knowledge, really?
   

Lesson 1.3: Knowledge Is Power

When a society tears itself apart over beliefs it cannot justify, philosophy steps in to ask what it really means to know anything at all. 

Topics explored

 * The 16th and 17th centuries were marked by intense religious fanaticism and violence (e.g., the Peasant Rebellion, Münster, the Thirty Years’ War).
 * These events pushed thinkers to demand firmer foundations for belief—not mere authority or dogma.
 * But agreement proved impossible: philosophers disagreed sharply about what counts as justification and what a belief must rest on to be considered rational.
 * Meanwhile, ancient texts and ideas—especially from Plato and the skeptics—were being rediscovered, raising old questions in a new era.
 * The lesson introduces epistemology, the study of knowledge, and frames the central issue: What makes a belief justified?
 * Plato’s Justified True Belief (JTB) theory sets the stage, but Agrippa’s Regress Argument challenges whether justification is possible at all (the setup for the next steps in the course).
 * Pyrrhonian skepticism reappears as a powerful alternative: suspend judgment to achieve ataraxia, tranquility free from dogmatic conflict.

Lesson 1.2: Thinking About Knowledge

Philosophy begins the moment you stop defending what you believe and start asking why you believe it.

Lesson 1.1: Intro to PHIL

Rome fell—but not before raising Christianity to the throne. In its triumph, the Church buried the pagan schools, silenced the philosophers, and turned the pursuit of wisdom into obedience to doctrine. Philosophy survived, but only as a shadow of itself—abstract, disembodied, and no longer a way of life.

Topics discussed:
 * The Fragile Foundations of Empire: How climate shifts, pandemics, and migratory upheavals undermined Rome's stability and accelerated its collapse.
 * From Creed to Control: How Christianity’s elevation to state religion empowered it to suppress dissent, enforce orthodoxy, and marginalize competing philosophies.
 * The Displacement of Pagan Thought: How rich traditions of inquiry—from Epicurean naturalism to Aristotelian empiricism—were dismantled, lost, or rebranded under Church authority.
 * The Eclipse of Philosophy as a Way of Life: How the therapeutic, practical dimensions of philosophy were replaced by scholastic abstraction and theological obedience.
 * The Rise of Moral Authoritarianism: How Augustine’s doctrines of original sin and divine grace reinforced a system of inherited guilt, curbed intellectual freedom, and redefined virtue as submission.
 * Glimmers of Survival and Recovery: How remnants of ancient thought were preserved by monks, transmitted through Islamic scholars, and eventually rediscovered by humanists, paving the way for the Renaissance.

For more, visit theluxuryofvirtue.com [https://www.theluxuryofvirtue.com/].

Lesson 3.8: Into the Void

A dialect with an army becomes a language. A cult with an empire becomes a religion—and theology becomes a tool for social control.

Topics discussed:
 * From Diversity to Dogma: Early Christianity was a pluralistic and fragmented movement, but through imperial endorsement and councils like Nicaea (325 CE), it hardened into a singular orthodoxy, suppressing competing theologies like Arianism and Origenism.
 * Power over Persuasion: The rise of Nicene Orthodoxy was not the result of philosophical consensus but imperial decree—Constantine and later emperors enforced doctrine to secure unity and political control, not theological truth.
 * Platonism Repackaged for Empire: Thinkers like Origen infused Christianity with Platonic thought, but Church authorities retooled these mystical frameworks into rigid hierarchies that justified ecclesial and political authority.
 * Augustine’s Turn to Authority: Initially drawn to philosophy and mysticism, Augustine later abandoned speculation in favor of doctrinal certainty, reinforcing Church authority and defining orthodoxy against “dangerous” alternatives like Pelagianism and Donatism.
 * Original Sin as Political Theology: Augustine’s doctrine of inherited guilt and cognitive degradation bolstered imperial authority by portraying humanity as morally incapacitated and dependent on the institutional Church for salvation.
 * The Church as Imperial Bureaucracy: As the Western Roman Empire crumbled, the Church emerged as its bureaucratic successor—rewriting history, consolidating power, and becoming the central authority in a post-imperial world.

For more, visit theluxuryofvirtue.com [https://www.theluxuryofvirtue.com/]. 

 Lesson 3.7: The Darkening Age

In the centuries after Jesus, it was unclear what it mean to be a “good Christian.” Some fled into the desert to battle demons, others tore down temples and murdered philosophers, and many sought out persecution—not to avoid death, but to guarantee salvation.

Topics discussed:
 * Martyrdom as Moral Calling: Early Christians often saw suffering and death not as tragedy but as spiritual victory—martyrdom was the fast track to eternal life, especially for society’s marginalized.
 * Religious Violence and Iconoclasm: As Christianity gained imperial power, some Christians believed it was their ethical duty to destroy pagan temples, art, and even people—acts justified as spiritual warfare against idolatry and demons.
 * The Desert Fathers and the Flight from the World: In stark contrast, ascetics like Antony and Pachomius retreated to the wilderness to fight internal battles through solitude, fasting, and constant self-examination.
 * Demonic Distraction and Spiritual Warfare: The desert was imagined as the devil’s territory; monks fought temptations and impure thoughts as if they were literal demons—an early form of psychological warfare rooted in spiritual metaphysics.
 * Philosophy Reborn as Monasticism: The practices of the Desert Fathers were deeply influenced by Stoicism, Platonism, and even Cynicism, reshaping ancient philosophical self-care into a radical Christian form of soulcraft.
 * Ethical Lessons for Today: Monastic practices of attention, restraint, self-scrutiny, and ethical discretion remain surprisingly relevant, offering tools for resisting distraction, consumerism, and emotional reactivity in the modern world.

For more, go to theluxuryofvirtue.com [https://www.theluxuryofvirtue.com/].

Lesson 3.6: Revelations in the Sand

Ante orthodoxiam, chaos erat.
In the centuries after Jesus, Christian thinkers, mystics, and radicals offered wildly different visions of who Jesus was, what salvation meant, and whether the material world was a divine creation—or a cosmic mistake.

Topics Discussed:
 * Competing early Christian views on Jesus’ divinity and humanity, including Adoptionism, Docetism, and Arianism
 * How dualistic worldviews and secret knowledge shaped Gnostic and Manichaean heresies
 * The political pressures behind the Church’s drive to define orthodoxy—especially under Constantine
 * The evolving doctrine of the afterlife, from Sheol and resurrection to Heaven, Hell, and Purgatory
 * Augustine’s role in responding to heresies like Donatism and Pelagianism
 * Why “heretics” were often more numerous—and sometimes more philosophically interesting—than their orthodox opponents

For more, go to theluxuryofvirtue.com [https://www.theluxuryofvirtue.com/].

Lesson 3.5: What Demons Whisper

Plotinus believed Plato’s dialogues concealed a map for the soul’s ascent—inward, upward, and beyond. You are not a body reaching for the heavens, but a soul fallen from them, a forgotten god recalling a home you never truly left.

Topics discussed:
 * How Plotinus reimagines Plato’s philosophy as a mystical roadmap for the soul’s return to its divine origin
 * The metaphysical structure of reality: The One, Divine Intellect (Nous), and Soul—and the process of emanation and return
 * The soul’s ascent through three levels of virtue: civic, purificatory, and contemplative
 * Neoplatonism’s vision of truth as otherworldly, self-authenticating, and hidden beneath the surface of rational argument
 * The transformation of philosophy into a spiritual practice—preparing the soul not merely to reason, but to remember
   

For more, go to theluxuryofvirtue.com [https://www.theluxuryofvirtue.com/].

Lesson 3.4: Not of this World (Pt. III)

These are PHIL courses taught by R. C. M. García at El Camino College. 

The Luxury of Virtue