David Finkelstein

(IV)

In the course of discussing how it is that a philosophical problem arises in the first place, Wittgenstein says, “The decisive movement in the conjuring trick has been made, and it was the very one that we thought quite innocent.” This isn’t the only place where Wittgenstein speaks as if being gripped by philosophical problems is a matter of succumbing to illusions--as if a philosophers are magicians who are taken in by their own tricks. In this course, we’ll discuss philosophy and magical performance, with the aim of coming to a deeper understanding of what both are about. We’ll be particularly concerned with Wittgenstein’s picture of what philosophy is and does. Another focus of the course will be the passion of wonder. In the Theaetetus, Plato has Socrates say, “The sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin.” And when magicians write about their aesthetic aims, they almost always describe themselves as trying to instill wonder in others. Does magic end where philosophy begins? And what becomes of wonder after philosophy is done with it? (B) (IV)

In the first part of the course, we’ll be discussing an argument to the effect that: in order for radical skepticism about empirical knowledge not to be intellectually obligatory, we must understand ourselves as enjoying a very particular kind of self-consciousness. In the remainder of the course, we’ll be trying to get into view what an adequate account of that sort of self-consciousness might look like. (B) (II)

In one of his most widely read pieces of writing—the chapter of his Essay Concerning Human Understanding called “Of Identity and Diversity”—John Locke writes: “[S]ince consciousness always accompanies thinking, and ‘tis that, that makes every one to be, what he calls self; and thereby distinguishes himself from all other thinking things, in this alone consists personal Identity, i.e. the sameness of rational Being: And as far as this consciousness can be extended backwards to any past Action or Thought, so far reaches the Identity of that Person…”  Locke’s account of personal identity has puzzled, annoyed, and inspired readers since it was published in the second edition of his Essay, in 1694. One aim of this course will be to find a coherent reading of it, one that considers objections that later writers—most famously Butler and Reid—made to it as well as some recent readings of it. Part of the point of this endeavor will be to see what, if anything, we still can learn from Locke concerning what a person is. A second aim of the course will be to arrive at an understanding of consciousness that makes sense in light of what we’ve learned about persons and personal identity from Locke. (III)

The course will have three foci in Wittgenstein’s later writings: (1) Philosophical Investigations’ famous remarks on rule-following—at least insofar as they bear upon a kind (or kinds) of skepticism concerning semantically contentful language; (2) discussions that bear upon a related kind (or kinds) of skepticism concerning psychologically contentful expression that appear shortly thereafter in Philosophical Investigations; and (3) remarks about belief, doubt, and (what might be called) quasi-logical propositions that run through On Certainty. A thought that we’ll have to grapple with, and keep returning to, is nicely articulated in this sentence from On Certainty: “The difficulty is to realize the groundlessness of our believing” (§166). (II)

This course meets in Autumn and Winter quarters.

In one of his most widely read pieces of writing—the chapter of his Essay Concerning Human Understanding called “Of Identity and Diversity”—John Locke writes: “[S]ince consciousness always accompanies thinking, and ‘tis that, that makes every one to be, what he calls self; and thereby distinguishes himself from all other thinking things, in this alone consists personal Identity, i.e. the sameness of rational Being: And as far as this consciousness can be extended backwards to any past Action or Thought, so far reaches the Identity of that Person…”  Locke’s theory of personal identity has puzzled, annoyed, and inspired readers since it was published in the second edition of his Essay, in 1694. The main aim of this course will be to arrive at a reading of it that (1) situates it in the context of earlier philosophers’ writings about selves and souls, (2) is informed by an understanding of Locke’s own views concerning consciousness and memory, among other things, and (3) carefully considers objections that later writers—most famously Butler and Reid—made to Locke’s theory. In this endeavor, we’ll be aided by two excellent recent books: Udo Theil’s The Early Modern Subject (2011) and Galen Strawson’s Locke on Personal Identity (2011). Along the way, we’ll devote some time to considering one or two recent neo-Lockean accounts of personal identity. (B)

This course meets in Autumn and Winter quarters.

In the course of discussing how it is that a philosophical problem arises in the first place, Wittgenstein says, “The decisive movement in the conjuring trick has been made, and it was the very one that we thought quite innocent.” This isn’t the only place where Wittgenstein speaks as if being gripped by philosophical problems is a matter of succumbing to illusions--as if a philosophers are magicians who are taken in by their own tricks. In this course, we’ll discuss philosophy and magical performance, with the aim of coming to a deeper understanding of what both are about. We’ll be particularly concerned with Wittgenstein’s picture of what philosophy is and does. Another focus of the course will be the passion of wonder. In the Theatetus, Plato has Socrates say, “The sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin.” And when magicians write about their aesthetic aims, they almost always describe themselves as trying to instill wonder in others. Does magic end where philosophy begins? And what becomes of wonder after philosophy is done with it? (B)

In the first part of the course, we’ll be discussing an argument to the effect that: in order for radical skepticism about empirical knowledge not to be intellectually obligatory, we must understand ourselves as enjoying a very particular kind of self-consciousness. In the remainder of the course, we’ll be trying to get into view what an adequate account of that sort of self-consciousness might look like. (III)

In the first third of the course, we'll be discussing an argument to the effect that, in order for empirical knowledge to be so much as possible (so: in order for radical skepticism not be intellectually obligatory), we must enjoy a particular kind of self-consciousness. In the remainder of the course, we'll be trying to get into view what an adequate account of that sort of self-consciousness might look like. (B)

Two questions that we’ll be addressing in this course are: (1) How should we understand the difference between conscious states of mind and conscious behaviors, on the one hand, and unconscious states of mind and unconscious behaviors, on the other? And (2) How, if it all, might a satisfactory answer to question 1 help us to think about the kinds of relations we bear to our own past states of mind and behaviors? Texts will include: the famous chapter of John Locke’s Essay Concerning Human Understanding called “Of Identity and Diversity” (where Locke speaks of consciousness’s being “extended backwards” to past actions and thoughts), selections from late Wittgenstein’s writings, and various articulations of more contemporary theories of consciousness and self-knowledge. (III)

In one of his most widely read pieces of writing—the chapter of his Essay Concerning Human Understanding called “Of Identity and Diversity”—John Locke writes: “[S]ince consciousness always accompanies thinking, and ‘tis that, that makes every one to be, what he calls self; and thereby distinguishes himself from all other thinking things, in this alone consists personal Identity, i.e. the sameness of rational Being: And as far as this consciousness can be extended backwards to any past Action or Thought, so far reaches the Identity of that Person…” Locke’s theory of personal identity has puzzled, annoyed, and inspired readers since it was published in the second edition of his Essay, in 1694. The main aim of this course will be to arrive at a reading of it that (1) situates it in the context of earlier philosophers’ writings about selves and souls, (2) is informed by an understanding of Locke’s own views concerning consciousness and memory, among other things, and (3) carefully considers objections that later writers—most famously Butler and Reid—made to Locke’s theory. In this endeavor, we’ll be aided by two excellent recent books: Udo Theil’s The Early Modern Subject (2011) and Galen Strawson’s Locke on Personal Identity (2011). Along the way, we’ll devote some time to considering one or two recent neo-Lockean accounts of personal identity. (B)

This course is meant as an introduction to Wittgenstein's later work, with a focus on his *Philosophical Investigations.* Our central concerns will be: (1) Wittgenstein's metaphilosophy; (2) meaning, rule-following, and intentionality; and (3) sensations and privacy. (III)