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Apr 23

My Heart Will Go On: Heart Arrhythmia and Running

I’m writing this because I found so little information in going through my encounter with a heart issue brought on by (or perhaps brought to light by) my long-distance running life. I hope this can be an encouragement to endurance athletes who encounter arrhythmias or sinus node irregularities.

I was training for the 2024 Houston Marathon. This marathon was my fourth training cycle and it would have been my third marathon. (I had to scratch the Chicago marathon with a hamstring injury through which I ran too long.) I was a month out from Houston. My coach assigned me Yasso’s 800s. This is a tough workout that is meant to predict your marathon time. The average of what you can do in 10 800s with about equal time rest after each rep is supposed to give in minutes and seconds what your marathon time would be in hours and minutes. My average was under 3:30. I was psyched since this predicted a 10-minute+ PR.

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May 6

Boston Marathon 2023 Race Report

For my second marathon, I ran Boston. I had planned to run the Chicago Marathon in October, but I ran too long through a hamstring injury and ended up having to take off for about eight to ten weeks. I remember being thrilled to come just a little bit close to my marathon pace at the Thanksgiving Drumstick Dash in Indianapolis. My first ten miler was January 1 and I was slow. I ended up with a training block I could be proud of, but I only had time (in terms of weeks to build up and before the race) to get in two 20- or 22-mile long runs. This season I added heavy lifting twice a week, which helped with rehab and with those Boston hills. Because of the injury, I was slow in my recovery and long runs through the whole block. I saw myself running paces I had never seen before, dipping at times to about three minutes or more off my MGP. I was delighted to hear Nell Rojas say on the Running Rogue podcast that she often does long runs and recovery runs at 3+ her MGP. But it did kind of get in my head. I was still generally hitting paces in workouts, but I don’t think they were quite at the same intensity and it often took more reps to get to the target pace. All this to say, it was a return-from-injury training cycle. I knew that. But also, at the same time, last July, I couldn’t quite see myself in Chicago. Even before the injury took a bad turn, I didn’t see it. But I did see myself in Boston. My teammate from Rogue’s She Squad, Colleen Reutebuch gave me a book, 26.2 to Boston: A Journey into the Heart of the Boston Marathon, when I qualified at CIM. Each chapter is the history and the terrain of each mile. When I read it, I could see myself there. I read it again this winter as well as every other podcast I could get my hand on that described the feel of the race and I could continue to see myself running those streets from Hopkinton to Boyleston.

I had a race plan that I thought was doable, but aggressive. I didn’t quite nail it, but I did BQ at Boston. And now I’m processing what I experienced and what I learned.

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May 5

Why Aristotle Today?

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Dec 7

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CIM Race Report 2021: BQ in Marathon Debut

The Lead Up to the Race

This report of my running of the California International Marathon actually has to begin earlier in the Fall when I learned that my mother was diagnosed with cancer. Things look good for her now, but because of the diagnosis, I felt a certain responsibility to be with her and family over Thanksgiving. And because it was a week before my first marathon, I thought it would be better to fly to Philadelphia where my parents live. While there, I had a pretty serious flare up of allergies which led to some pretty serious ear pain on the descent into Indianapolis, where I live. My ears did pop when I came home, but it was a little painful. I went on some allergy drugs that I hoped would drain my sinuses without affecting my ability to run. Tuesday after Thanksgiving–the week before the race–I ran a couple miles at MGP and felt pretty good. Then Thursday I did 3 miles easy and some strides and my legs felt good and my lungs felt clear. Then I got on a plane and the descent on the first leg messed my ears up and they still haven’t popped five days later.

On Wednesday before I left for Sacramento, I got a message from my Airbnb host, which I expected to be information about how to check in, and instead was a cancellation of my place. I reach out to my teammate from Rogue She Squad who was also running the race and she very kindly agreed to share her hotel room with me but recommended that I find my own room the first night I would be there. I went on Expedia and I reserved a room at the Hyatt. Then my teammate texts that I should probably get a room for the second night, too, because she is getting in late. I get back on Expedia and see that I can’t add a night to the original reservation, but I can just make a new reservation. First, I try to do that with a customer service person, but the price they quoted me was different from what I saw online, which seemed weird, but comes to make sense later. I go and make my own reservation on Expedia.

I get to Sacramento, unpopped ears and all, and Lyft to the Hyatt Regency, one of the race hotels. I go to check in and the person working the counter tells me that my reservation is in fact at another Hyatt seven blocks away. I ask her about the second night, and she says, you are back in this hotel. I made two different reservations at two different hotels. I kept reminding myself to be grateful. I read Deena Kastor’s Let Your Mind Run this last year, and I try to practice gratitude when I can. I was glad to have a hotel room. I was glad the second night was back in the race hotel because that’s where I would be staying with my teammate. It turned out to be much easier to navigate to the race events from the hotel than it would have been to the Airbnb. I walk the seven blocks to the other hotel, which was right down L Street.

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Nov 6

Race Without Fear: The Road to CIM with Socrates

I just finished running the longest run I have ever run – 22 miles. I have a month to go before my first ever marathon, the California International Marathon on December 5 in Sacramento, where my goal is to qualify for the Boston Marathon with a time of 3:40. This goal feels to me like what Shalane Flanagan recently called her goal of running the six world majors in six weeks: a big hairy scary goal. I think I can do it. My training has been going well. I feel good. I feel strong. I feel capable. (Those three sentences together have become one of my mantras.) But I also don’t know if I can do it. I don’t know if I can run as fast as I need to for as long as I need to.

This week I’ve been teaching Plato’s Protagoras, one of my favorite dialogues of Plato. Scholars have so much disagreement over this dialogue but on my reading, Socrates is making the case to those listening to the exchange between him and Protagoras that what Protagoras teaches is unable to make them virtuous. His case for this is that Protagoras doesn’t really see virtue to be knowledge and in order for it to be teachable it must be knowledge. The problem is that Protagoras teaches his students how to make claims about what is virtuous, but these claims don’t affect how they live leading his students to occupy the position of seeming to act against what they know to be good. Socrates argues that some knowledge other than propositional claims is required to be virtuous and this knowledge would be a way of measuring what is best — whether construed as most pleasure or good — in an action against what is not good in it — pains. As the discussion comes to a close, Protagoras is continuing to insist that at least one virtue is grounded in something other than knowledge and that virtue is courage.

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May 5

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Facebook and the Eclipse of Political Solutions

This morning Facebook’s Oversight Board upheld Facebook’s ban on Donald Trump. Yesterday, NPR’s Rachel Martin wondered about how much control social media should have over free speech. With no political efforts to censure Trump, the consequences for his near treasonous speech of January 6 are left to be doled out by private corporations. This situation, I argue, is where the long-developing eclipse of politics in favor of private solutions has led us. If neoliberalism is the marketization of everything, the effort to remove decisions of public concern from public domains into private ones, then the situation in which social media companies have more power over managing the dangerous speech of politicians than the public domain is its logical conclusion.

Even if you are happy with this decision, we should sound the alarms. Not the alarm that Facebook has too much control, though it does. Twitter and Facebook are totally within their rights to ban people from their platforms. They are private companies. That is the problem. Social media is a public utility, and we treat it as such, and then complain that it is run like a private company. But social media companies are private companies. If we want them to be run in such a way that serves the public good, we should nationalize them. Government, not private companies, is constrained by the First Amendment to “make no law…abridging the freedom of speech.” If the main site of speech has become private companies, and it seems that companies have more say of speech than the government, then we should really rethink whether those sites of free speech should be private.

Neoliberalism has sapped us of the desire to insist on political solutions and has led us to think that private corporations need to be made to do the right thing by their $130 million-supported oversight boards, rather than by governmental power driven by political pressure. This is wrong-headed. We should not ask private companies to regulate themselves. We should not find satisfaction in private companies punishing those who public officials lack the political will to punish. We should insist on political reckonings.

Already conservatives are bemoaning that Facebook is interfering in the 2024 election. And indeed, Facebook, along with Twitter, seems like the only organization holding Trump accountable. My point is that our satisfaction with this holding accountable is evidence of how much we have ceded the responsibilities of political life to private corporations. We should not find this satisfactory. Not because it wasn’t the right decision, but because the accountability should be a matter of political reckoning. Let’s not cede that space.

Mar 17

Augustine and the Cruel Theology of Absolving God

Why is Augustine so cruel? His argument for free will rests on absolving God of responsibility for evil in the world, ultimately for the suffering of evil that is occurring around him, and to make the case, Augustine again and again notes that God punishes but God punishes justly and so God cannot be responsible for the suffering caused.

I have taught Augustine’s On the Free Choice of the Will so many many times. I used to teach it in every introductory course because it was such a fitting transition between ancient thinking and modern thinking. It stages Descartes’ Meditations nicely since many of his arguments can be found in inchoate form in Augustine, and it shows precisely that to which Nietzsche is responding in On the Genealogy of Morals. I’m teaching it now in a course on medieval philosophy. It’s been some time since I taught it. In the meantime, I’ve encountered alternative possible readings of the sacred texts upon which Christianity is based in the work of people like Ted Jennings who makes the case that Christianity offers a political philosophy of exposing the injustice of empire by exposing the cruelty at the heart of its efforts at law and order (Transforming Atonement, 221). Adam Kotsko similarly makes a case in The Prince of Darkness for the genealogy of the devil who went from being associated with empire by those who were oppressed to being associated with the rabble-rousers once Christianity becomes the empire. When this happens, as Jennings shows, God is supposed to be on the side of systems of domination and division, “the one who condemns and afflicts with suffering and death” (21).

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Feb 17

Why Running Needs Socialism

I’ve gotten pretty serious about running. I’m climbing my way to 60-mile weeks this spring. (Yes, I know #beepboop, I can’t stop.) As I’ve been getting more and more serious, I’ve been immersing myself more in the running world – reading books, listening to podcasts (Running Rogue is my favorite, driven as they are by the commitment to elite principles for the everyday runner; I also enjoy the Clean Sport Collective, and Indiana native Lindsey Hein gives great interviews on I’ll Have Another), buying gear (so many things, but this and this are my fave). As I’ve been getting more and more serious about running, I’ve realized that the language, commitments, and ideology of capitalism extend even to running. I mean of course they do, but it isn’t immediately obvious.

So I’ve been thinking about what it might mean to run like a socialist. What I have concluded is that the capitalist funding structure of running in which athletes seek corporate sponsors to ‘go professional’ does not serve the sport well. As a philosopher I like to look for the root of problems. I think you can see what’s happening in an institution or a community by the problems it faces. One of the perhaps defining problems of running as a sport is doping and the question of which technologies to make athletes faster are fair. These problems, I maintain, can be traced back to the profit motive upon which capitalism rests. I think it is clear that the sport of running, and perhaps sport in general, will struggle to deal with pressures to dope as long as the funding structures for athletes are corporate sponsorships, a structure specific to a capitalist regime. Further, the arguments in the service of anti-doping fall short as long as they appeal to principles that perpetuate the ideologies of capitalism: hard work not resources is the source of success alongside a recourse to the natural.

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Jan 8

How Ideas Circulate. Online. In Philosophy: Remarks and Suggestions for the APA Blog Session

The important thing here, I believe, is that truth isn’t outside power, or lacking in power: contrary to a myth whose history and functions would repay further study, truth isn’t the reward of free spirits, the child of protracted solitude, nor the privilege of those who have succeeded in liberating themselves. Truth is a thing of this world: it is produced only by virtue of multiple forms of constraint. And it induces regular effects of power. Each society has its régime of truth, its ‘general polities’ of truth: that is, the types of discourse which it accepts and makes function as true; the mechanisms and instances which enable one to distinguish true and false statements, the means by which each is sanctioned; the techniques and procedures accorded value in the acquisition of truth; the status of those who are charged with saying what counts as true. –Foucault, “Truth and Power,” in Power / Knowledge, 131

Any conversation about the circulation of ideas online has to understand the material power at work in how ideas circulate, whose ideas circulate without obstacles and whose ideas encounter obstacles. Moreover, this conversation has to recognize that the circulation of ideas involves material questions about who holds what positions where and who is able to set the agenda for what areas of philosophy should be covered in departments and who should be considered worthy for filling those lines, who should be read, who should be cited, who should be appointed editor of prestigious journals, which journals should be considered prestigious, and so on.

A little more than five years ago there was a robust conversation online about how the philosoblogosphere had influenced the material circumstances of what is considered good philosophy in the United States. Ben Alpers the historian of ideas gathers some of the reflections on the sociology of philosophy, concentrating on the way that online voices and rankings amplified particular views of what philosophy is in a way that influenced what kind of philosophy was considered more or less rigorous. In particular, I’m thinking about how continental philosophy programs were excluded from early rankings and how those rankings centered analytic philosophy and analytic approaches to the history of philosophy, but also the way that feminist philosophies and post-colonial philosophies and critical philosophies of race were sidelined.

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Oct 28

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Playing with Plato: Teaching with Games

I’m teaching a senior seminar on Plato’s Republic this semester. One skill I have been focusing on all semester is close reading. I have students do several short assignments in which they have to offer close readings of the text. But in our class discussions, conversations tends to become more general and less tethered to specifics of the text. I want students to make their claims rooted in the text and to see that arguments over how to interpret are a key part of the philosophical work in the history of philosophy.

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