Evening School Sem 2 2018

Two semester long philosophy courses taught in Melbourne August - October.

The Melbourne School of Continental Philosophy is proud to present the Evening School Semester 2 curriculum.  All courses are 24 hours in length. 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: 1 Aug -  25 Oct, 2018

Where: Church of All Nations (CAN), 180 Palmerston st, Carlton. There will be MSCP signage at CAN. Note: Disabled access is via the rear of the building which will also have MSCP signage.

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Courses Waged Unwaged
1 Course $225 $150
Both Courses $270 $180

The enrolment form includes both attendance and distance enrolment options. Distance Enrolment is available for both courses.


Evening School Programme

2 hours per week for 12 weeks

Wed 6.30-8.30pm
Starting 1 Aug
The Works of Gilles Deleuze, part 2 (1972-1994)
Lecturer: Dr Jon Roffe
Thur 6.30-8.30pm
Starting 2 Aug
On the real and the imaginary
Lecturer: Dr Lachlan Ross


Course Descriptions

deleuzeThe Works of Gilles Deleuze, part 2 (1972-1994)

Lecturer: Dr Jon Roffe

Schedule: 6.30-8.30pm. 12 Wednesdays starting August 1. (All Dates: Aug 1, 8, 15, 22, 29; Break; Sept 12, 19, 26; Oct 3, 10, 17, 24).

Location: CAN, 180 Palmerston St, Carlton.

In this weekly seminar, we will discuss - for the most part one book at a time - the second half of Deleuze’s rich oeuvre. This part of his work includes the four infamous books co-written with psychiatrist and political activist Félix Guattari, his remarkable account of the cinema, and his equally remarkable portrait of his friend and contemporary, Michel Foucault.

In each session, our goal will be to treat the book under discussion on its own terms, and to provide a structural overview of what Deleuze is trying to accomplish. While this will not presuppose any particular familiarity with Deleuze’s work, this work is not straightforward and demands a lot of its readers. 

Course Schedule

Week 1: Anti-Oedipus

Week 2: Kafka: Towards a Minor Literature

Week 3: A Thousand Plateaus I (from being to the territory)

Week 4: A Thousand Plateaus II (from the territory to the face)

Week 5: A Thousand Plateaus III (from politics to ethics)

Week 6: Francis Bacon

Week 7: Cinema 1. The Movement-Image

Week 8: Cinema 2. The Time-Image

Week 9: Foucault

Week 10: The Fold: Leibniz and the Baroque

Week 11: What is Philosophy?

Week 12: Overview, Questions and Answers


kantOn the real and the imaginary

Lecturer: Dr Lachlan Ross

Schedule: 6.30-8.30pm. 12 Thursdays starting August 2. (All Dates: Aug 2, 9, 16, 23, 30; Break; Sep 13, 20, 27; Oct 4, 11, 18, 25).

Location: CAN, 180 Palmerston St, Carlton.

This 12-week unit is a study of several different conceptualisations of ‘the real’, from Plato’s realm of forms, to Kant’s noumenal realm, to Heidegger’s untranslatable vorhandenheit, and then beyond. Following Nietzsche, this unit will take a critical stance against two different ways conceptualising ‘the real’. Firstly, I will critique any way of thinking about ‘the real’ in which the ‘real world’ is not the one that we live in (any ‘flight from reality’). This covers a lot, from Plato’s idea that matter is not ‘real’ and our soul is confused by our bodies, to Foucault’s idea that our world is composed of ‘interpretations of interpretations’, to the common Christian idea that one’s real life begins after death. Secondly, this unit will critique any concept of ‘the real’ in which the ‘real world’ is considered to have a form independent of our attempts to understand it. This also covers a lot, from ‘naive realism’ (any belief that ‘objectivity’ is the key to seeing the world ‘as it is’), to more sophisticated forms of realism such as Freud’s (Freud says very clearly that what we think has nothing to do with what ‘is’, and to believe that what we think can have a ‘real effect’ is to regress into savagery). What is left is not phenomenology, but rather the idea of a world that is produced and real, an idea that troubled Nietzsche, but that he bestowed to us regardless, a kind of ‘noumenology’. This unit will also study the role of the imagination in the creation of the world, beginning with Kant’s idea of the creative imagination—which all but disappears between the A and the B editions of The Critique of Pure Reason.

Course Schedule

Week 1: Kant and classical metaphysics (with and against Plato)

This week studies the two realms of classical metaphysics, the ‘real’ and ‘apparent’, looking at Plato’s version (the visible and the invisible) and then Kant’s. This week will also look at Kant’s ideas of the imagination, from the creative to the productive to the merely ‘re-productive’.

  • Reading: Plato, Pheado.

Week 2: Nietzsche and the call to the real

This week studies Nietzsche’s prediction that metaphysics will be overcome, that we will be done with the idea of the ‘real world’ that is ‘out there’ and that our experienced world will become real.

  • Reading: Nietzsche, excerpt from Twilight of the Idols

Week 3: On the problem of the manifold real

This week studies a problem with Nietzsche’s idea that reality is real and affected by us: we lose any yardstick by which to prefer one world to another (they are all real). Nietzsche’s answer is presented: all worlds are real, but the best worlds are the ones in which ‘man’ is vital.

  • Readings: Excerpts from Human, all too Human and Beyond Good and Evil.

Week 4: Marx’s real qua product

This week studies a surprise in Marx’s work, that for him, the world is a product not just of labour but also of the human imagination. Nietzsche’s mistrust of the imagination will be discussed after this, and we will talk about how for Marx, labour creates the world, and how for Nietzsche, error creates the world.

  • Reading: mixed excerpts.

Week 5: The existential compromise: we are responsible for the world, but we don’t make it (Sartre and Hegel)

This week will begin three weeks on phenomenology. This week, we will look at a) the roots of phenomenology in idealism (from das ding an-sich to sein an-sich to être-en-soi), and b) Sartre’s rejection of the imagination and his regression into materialism.

  • Reading: except from Being and Nothingness

Week 6: Heidegger’s phenomenology (In der Welt Sein)

This week looks at the relation between ‘man’ and ‘world’, and Heidegger’s more active paradigm of the creation of the world, i.e., the properties of Da-sein lead to the world being as it is. We will also study Marx’s influence on Heidegger, which is for me larger than usually recognised.

  • Reading: excerpt from Being and Time

Week 7: Heidegger’s retreat from the imagination (following Kant)

This week studies Heidegger’s interest in Kant’s retreat from the imagination, and then goes on to look at his own similar trajectory.

  • Reading: excerpt from Kant and the problem of metaphysics.

Week 8: The post-structuralist revival of Kant

This week looks at the similarities between idealism and various forms of post-structuralism on the question of ‘the real’.

  • Reading: TBA.

Week 9: The imaginary turn

This week studies a turn towards the imagination in philosophy, especially in the work of Castoriadis. We will look at Castoriadis’ basic model of the subject and his claim that Aristotle invented the modern concept of the imagination.

  • Reading: excerpt from The Imaginary Institution of Society

Week 10: The materialist imagination (solving the problem of the manifold real)

This week draws on an original idea, my materialist imagination, which follows on from Nietzsche’s work on the nature of the produced real.

Week 11: A materialist attempt to get beyond Kant

This week is a study of Quentin Meillassoux’s attempt to get beyond metaphysics. Freud’s realist objections to the project of this unit will also be discussed.

  • Reading: excerpt from After Finitude

Week 12: On the possibility of noumenology today

This week reviews all of the attempts above to get rid of metaphysics, and reminds us that Nietzsche didn’t want to get rid of ‘the real’: he wanted us to embrace it.




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Course Descriptions