Evening School Sem 1 2022

Four 12-week courses taught online March-June

The Melbourne School of Continental Philosophy is proud to present the Evening School Sem 1 2022 curriculum.  All courses are 24 hours in length.  All courses will be taught via Zoom. As always significant discounts apply for those enrolling in multiple courses. If you have any questions which aren't in our FAQs please email This email address is being protected from spambots. You need JavaScript enabled to view it..

When: 7 March - 2 June

Where: ONLINE.  All courses will be taught via Zoom.  Video recordings will also be available within a few days after each seminar for those who can't make the schedule.  Readings are made available online before the school begins.  Links to the Zoom classroom are sent out with the registration email.  All payment must be made via credit card during enrolment.  Also it's worth noting that Melbourne (AEST) is 10 hours ahead of UTC (5pm here is 7am in Berlin and 10pm in LA).

Fees (AUD):

Courses Waged Unwaged
1 $225 $150
2 $270 $180
3+ $300 $200


Evening School Program

2 hours per week for 12 weeks

Mon 6:30-8:30pm
Starts 7 Mar
Works of Gilles Deleuze (part 1)
Lecturer: Dr Jon Roffe
Tue 6:30-8:30pm
Starts 8 Mar
Athens and Jerusalem: A Theologico-Political shtrom through Jewish philosophy
Lecturer: Jon Rubin
Wed 6:30-8:30pm
Starts 9 Mar
Bernard Stiegler on Art and Cinema
Lecturer: Dr Daniel Ross
Thu 6:30-8:30pm
Starts 10 Mar
Nietzsche’s The Gay Science
Lecturer: Dr Valery Vinogradovs


Course Descriptions

Works of Gilles Deleuze (part 1)

Lecturer: Dr Jon Roffe

Starts: Mon 6:30-8:30pm 7 Mar

Full Schedule: Mar 7, 14, 21, 28, Apr 4, 11, Break, 25, May 2, 9, 16, 23, 30

Location: Taught via Zoom online.

This full-year course will present a survey of all of the works of Gilles Deleuze. The course will be structured around a single requirement - to read and discuss each book entirely on its own terms. We will not, therefore, be looking to construct 'the philosophy of Gilles Deleuze' but just to understand, in miniature, each of his works. In this way, the aim will be to appreciate the specificity and richness of these works without subordinating them to the register of generality. The final week of the semester will be devoted to questions and discussion of the works we have discussed so far.

1. Empiricism and Subjectivity

2. Nietzsche and Philosophy

3. Kant's Critical Philosophy

4. Bergsonism

5. Coldness and Cruelty

6. Proust and Signs

7. Expressionism in Philosophy: Spinoza

8. Difference and Repetition I

9. Difference and Repetition II

10. Logic of Sense I

11. Logic of Sense II

12. Questions and discussion

Readings: each week, two short readings will be provided. The first will be an extract from the work under discussion, while the second will be from an interview, or some other work, that casts light on Deleuze's aims.

Level: Intermediate. No familiarity with Deleuze's philosophy will be presumed, but his works are rich and sometimes challenging.


Athens and Jerusalem: A Theologico-Political shtrom through Jewish philosophy

Lecturer: Jon Rubin

Starts: Tue 6:30-8:30pm 8 Mar

Full Schedule: Mar 8, 15, 22, 29, Apr 5, 12, Break, 26, May 3, 10, 17, 24, 31

Location: Taught via Zoom online.

In the second century CE, Tertullian, a Christian apologist, wrote On the Prescription of Heretics which contains a wonderful amount of bile against the impact that Greek philosophy had had on Christian thought, leading him to ask, in a now famous phrase: “What indeed has Athens to do with Jerusalem?” Tertullian was of course too late and both Islamic and Christian theology has not ceased to be caught in a fraught negotiation with Greek ideas. But before Tertullian, is the man who started this weaving together of Greek and monotheistic thought: a Jewish thinker, Philo of Alexandria. According to Wolfson’s assessement, for sixteen hundred years, philosophy was “fundamentally Philonic”. Wolfson includes Islamic, Jewish, and Christian philosophy in this assessment. He does not see the end of this Philonism of philosophy until Spinoza in the seventeenth century. However, “fundamental” is not the same as exclusive or total. Just as there were Christian and Islamic thinkers who sought to disentangle theology from Greek thought, so too were there significant Jewish thinkers (namely Halevi and Crescas) who sought to separate theology from Greek thought, before Spinoza.

This course offers an extremely partial (in the full sense of a selection of preferred parts) introduction to some key Jewish thinkers from Philo to Derrida.

The guiding thread throughout is a theological-political concern about philosophy and the means, motive and opportunity to think, despite the efforts of the polity or the clergy. The course will begin with Philo in the first century BCE and end with Derrida in the twentieth.

  1. Philo: Every Good Man is Free
  2. Halevi: The politics of history
  3. Maimonides: The politics of prophecy
  4. Crescas: On the eternity of the world
  5. Spinoza: Appendix to Book One of the Ethics and the Preface to the Theological-Political Treatise
  6. Mendelssohn: The Pantheism Controversy
  7. Maimon: Origin of Moral Good and Evil
  8. Rosenzweig: Part One of The Star of Redemption
  9. Benjamin: Critique of Violence
  10. Shestov: Athens and Jerusalem
  11. Arendt: ‘The Reversal of Contemplation and Action’ in The Human Condition
  12. Derrida: Politics of Friendship


Bernard Stiegler on Art and Cinema

Lecturer: Dr Daniel Ross

Starts: Wed 6:30-8:30pm 9 Mar

Full Schedule: Mar 9, 16, 23, 30, Apr 6, 13, Break, 27, May 4, 11, 18, 25, Jun 1

Location: Taught via Zoom online.

Bernard Stiegler promised but ultimately did not publish a two-volume work on aesthetics to be called Mystagogies. Nevertheless, the work he did publish contains much reflection on the origins and fate of art, the notion of aesthetic judgment, the epochs of art, the significance and difficulties of modern art and contemporary art, and the role of the artist, past and future. This course will conduct a tour of those works, focusing on the visual arts and cinema.

1. General Introduction to the Work of Bernard Stiegler

  • Ross, “Introduction to The Neganthropocene

2. Specific Introduction to Stiegler on Art and Aesthetics

  • Ross, “Death or Reinvention”

3. On the Analogico-Digital Image

  • “The Discrete Image”, Echographies (1995)

4. Cinematic Time and the Time of Cinema

  • “Cinematic Time”, Technics and Time, 3 (2001)

5. Symbolic Misery, Volume 1

  • “As Though We Were Lacking” (on Resnais, Same Old Song), Symbolic Misery 1 (2004)
  • “Tiresias and the War of Time” (on Bonello, Tiresia), Symbolic Misery 1 (2004)

6. Symbolic Misery, Volume 2

  • “Setting Out: From Warhol and Beuys”, Symbolic Misery 2 (2005)
  • “Us All: Individuation as Trans-Formation and Trans-formation as Social Sculpture”, Symbolic Misery 2 (2005)

7. Manet and the Tongue of the Eye

  • “The Tongue of the Eye: What ‘Art History’ Means’”, Releasing the Image (2011)

8. Duchamp and the Proletarianization of Sensibility

  • “The Proletarianization of Sensibility”, Boundary 2 (2011)

9. Kant and the Mystagogy of Aesthetic Judgment

  • “Kant, Art, and Time”, Boundary 2 (2011)

10. Caylus, Diderot and the Quarrel of the Amateurs

  •  “The Quarrel of the Amateurs”, Boundary 2 (2011)

11. The Organology of Cinema and Hossein Sabzian

  • “The Organology of Dreams and Arche-Cinema”, The Neganthropocene (2012)
  • “On Abbas Kiarostami’s Close Up”, Parrhesia (2014)

12. From Chauvet and Lascaux to Fujihata and Beyond

  •  “‘Night Gives Birth to Day’ as the ‘Conquest of Imperfection’”, Art in the 21st Century (2019)


Nietzsche’s The Gay Science

Lecturer: Dr Valery Vinogradovs

Starts: Thu 6:30-8:30pm 10 Mar

Full Schedule: Mar 10, 17, 24, 31, Apr 7, 14, Break, 28, May 5, 12, 19, 26, Jun 2

Location: Taught via Zoom online.

Does a serious work in philosophy have to be written in a scholarly way, formally and solemnly?

Equally, to become a serious philosopher, is it necessary to think and write exclusively as a scholar (for scholars)?

Perhaps not! Perhaps these are mere prejudices!!

Can a gay or light-hearted philosophical activity unmask profound meanings and errors, otherwise beyond reach?

Our course engages with Friedrich Nietzsche’s The Gay Science (Die Frohliche Wissenschaft), his first masterwork hammered by way of an aphoristic, playful, and often comical style. Here, Nietzsche emerges as a philosopher-troubadour, one who induces abysmal thoughts, feelings, and laughter devoid of a doctrine, and who at the same time kindles a radical spirit – a free spirit – averse to grave and oppressive realities: “gay science, philosophy that sings and sizzles”, as Walter Kaufmann puts it. Thus, gaiety becomes serious.

It is The Gay Science, Nietzsche’s “most personal” book, in which the author posits that there’s no overarching, unifying purpose in being, thereby exploding a fantasy embraced by the vast majority, “the blinking rabble” projecting the crisis of humanness into the future. Hence, a person seeking their values and perspectives on earth must be distrustful, audacious, militant, and cruelly creative. Otherwise, one is prone to surrender to mediocre, repetitive existence, however privileged and egalitarian, or to fall in love with an abstract, disembodied utopia, as a consolation.

In a way, then, The Gay Science is a handbook to the possibility of your own self and might, a necessity some readers may feel deep inside. It’s possible indeed, for Nietzsche, insofar as the philosopher's intellectual conscience is wedded with an artist’s feeling for life, in one person. The fact that this possibility appears impossible/impractical in our collapsing world can be attributed to our career-oriented educational system-prison, the rule of corporations, merchants and messiahs, and the pull back toward comfort, politeness and security. In return, we shall engage with Nietzsche’s work as a diet, maintained to fervently resist superfluous ways of life, even if this undertaking is bound to end tragically.

Week 1
  • Gay Science in Rabelais
  • Gay Science in Emerson
Week 2
  • Preface: Do not Mistake Me for Someone Else
Week 3
  • “Joke, Cunning, and Revenge” in Rhyme
  • Book I: Laughing Out the Whole Truth
Week 4
  • Book I: Dignity and Commonality
  • Book I: The Virtuous at Work, The Selfish Suffering
Week 5
  • Book II: Art, Nature, and Gratitude
  • Book II: Creators as Destructors, or the Homeless
Week 6
  • Book II: Love and Hatred, or Life is a Woman
  • Book II: Schopenhauer Against Courtly Taste
Week 7
  • Book III: Grey Science as Description
  • Book III: Cosmos is a Body-Organism
Week 8
  • Book III: Shadows of Gods and Men on Earth
  • Book III: Heroic and Herd Instincts
Week 9
  • Book IV: Character in Style and Self-Contradiction
  • Book IV: Love of Fate, Life, and Death
Week 10
  • Book IV: Overcoming Socrates, or Eternal Recurrence
  • Book IV: Loathing, Tears and Laughter, or Zarathustra
Week 11
  • Book V: Vengeance of the Tarantulas
  • Book V: Cheerfulness as the Event
Week 12
  • Book V: Knowledge, the Familiar and the Distant
  • Book V: Made of Glass, a Concluding Conversation

Textbook: your copy of The Gay Science.

Secondary texts (provided):

  • Nietzsche’s Philosophy of Science, by Babette Babich (SUNY: 1994)
  • Nietzsche’s Gay Science: Dancing Coherence, by Monika M. Langer (Palgrave Macmillan: 2010)
  • Nietzsche’s The Gay Science, by Michael Ure (CUP: 2019)


Course Descriptions