Bart Schultz

Many of the toughest ethical and political challenges confronting the world today are related to environmental issues: for example, climate change, loss of biodiversity, the unsustainable use of natural resources, pollution and toxic waste, and other threats to the well-being of both present and future generations.  Using both classic and contemporary works, this course will highlight some of the fundamental and unavoidable philosophical questions presented by such environmental issues. Does the environmental crisis demand radically new forms of ethical and political philosophizing and practice?  Must an environmental ethic reject anthropocentrism?  If so, what are the most plausible non-anthropocentric alternatives?  What counts as the proper ethical treatment of non-human animals, living organisms, or ecosystems?  What do the terms “nature” and “wilderness” even mean, and should “natural” environments as such have ethical and/or legal standing?  What fundamental ethical and political perspectives inform such approaches as the “Land Ethic,” ecofeminism, and deep ecology?  Is there a plausible account of environmental justice applicable to both present and future generations?  Are we now in the Anthropocene, and if so, is “adaptation” the best strategy at this historical juncture?  How can the wild, the rural, and the urban all contribute to a better future for Planet Earth? (A)

Perhaps it is better to give than to receive, but exactly how much giving ought one to engage in and to whom or what?  Recent ethical and philosophical developments such as the effective altruism movement suggest that relatively affluent individuals are ethically bound to donate a very large percentage of their resources to worthy causes—for example, saving as many lives as they possibly can, wherever in the world those lives may be.  And charitable giving or philanthropy is not only a matter of individual giving, but also of giving by foundations, corporations, non-profits, non-governmental and various governmental agencies, and other organizational entities that play a very significant role in the modern world.  How, for example, does an institution like the University of Chicago engage in and justify its philanthropic activities?  Can one generalize about the various rationales for philanthropy, whether individual or institutional?  Why do individuals or organizations engage in philanthropy, and do they do so well or badly, for good reasons, bad reasons, or no coherent reasons?

This course will afford a broad, critical philosophical and historical overview of philanthropy, examining its various contexts and justifications, and contrasting charitable giving with other ethical demands, particularly the demands of justice. How do charity and justice relate to each other?  Would charity even be needed in a fully just world?  And does philanthropy in its current forms aid or hinder the pursuit of social justice, in both local and global contexts?  This course will feature a number of guest speakers and be developed in active conversation with the work of the UChicago Civic Knowledge Project and Office of Civic Engagement.  Students will also be presented with some practical opportunities to engage reflectively in deciding whether, why and how to donate a certain limited amount of (course provided) funding. (A)

The aim of this course is to explore the tensions and convergences between two of the most profoundly important areas of environmental philosophy. "Ecocentrism" is the view that holistic systems such as ecosystems can be ethically considerable or "count" in a way somewhat comparable to human persons, and such a philosophical perspective has been shared by many prominent forms of environmentalism, from Aldo Leopold's Land Ethic to Deep Ecology to the worldviews of many Native American and Indigenous peoples. For some prominent environmental philosophers, a commitment to ecocentrism is the defining test of whether one is truly an environmental philosopher. "Environmental Racism" is one of the defining elements of environmental injustice, the way in which environmental crises and existential threats often reflect systemic discrimination, oppression, and domination in their disproportionate adverse impact on peoples of color, women, the global poor, LGBTQ populations, and Indigenous Peoples. Although historically, some have claimed that ecocentric organizations such as Greenpeace have neglected the problems of environmental injustice and racism in their quest to, e.g., "save the whales," a deeper analysis reveals a far more complicated picture, with many affinities and alliances between ecocentrists and activists seeking environmental justice. (A)

The aim of this course is to explore the tensions and convergences between two of the most profoundly important areas of environmental philosophy. "Ecocentrism" is the view that holistic systems such as ecosystems can be ethically considerable or "count" in a way somewhat comparable to human persons, and such a philosophical perspective has been shared by many prominent forms of environmentalism, from Aldo Leopold's Land Ethic to Deep Ecology to the worldviews of many Native American and Indigenous peoples. For some prominent environmental philosophers, a commitment to ecocentrism is the defining test of whether one is truly an environmental philosopher. "Environmental Racism" is one of the defining elements of environmental injustice, the way in which environmental crises and existential threats often reflect systemic discrimination, oppression, and domination in their disproportionate adverse impact on peoples of color, women, the global poor, LGBTQ populations, and Indigenous Peoples. Although historically, some have claimed that ecocentric organizations such as Greenpeace have neglected the problems of environmental injustice and racism in their quest to, e.g., "save the whales," a deeper analysis reveals a far more complicated picture, with many affinities and alliances between ecocentrists and activists seeking environmental justice. (A)

Perhaps it is better to give than to receive, but exactly how much giving ought one to engage in and to whom or what?  Recent ethical and philosophical developments such as the effective altruism movement suggest that relatively affluent individuals are ethically bound to donate a very large percentage of their resources to worthy causes—for example, saving as many lives as they possibly can, wherever in the world those lives may be.  And charitable giving or philanthropy is not only a matter of individual giving, but also of giving by foundations, corporations, non-profits, non-governmental and various governmental agencies, and other organizational entities that play a very significant role in the modern world.  How, for example, does an institution like the University of Chicago engage in and justify its philanthropic activities?  Can one generalize about the various rationales for philanthropy, whether individual or institutional?  Why do individuals or organizations engage in philanthropy, and do they do so well or badly, for good reasons, bad reasons, or no coherent reasons?

This course will afford a broad, critical philosophical and historical overview of philanthropy, examining its various contexts and justifications, and contrasting charitable giving with other ethical demands, particularly the demands of justice. How do charity and justice relate to each other?  Would charity even be needed in a fully just world?  And does philanthropy in its current forms aid or hinder the pursuit of social justice, in both local and global contexts?  This course will feature a number of guest speakers and be developed in active conversation with the work of the UChicago Civic Knowledge Project and Office of Civic Engagement.  Students will also be presented with some practical opportunities to engage reflectively in deciding whether, why and how to donate a certain limited amount of (course provided) funding. (A)

What are the aims of education? Are they what they should be, for purposes of cultivating flourishing citizens of a liberal democracy? What are the biggest challenges—philosophical, political, cultural, and ethical—confronting educators today, in the U.S. and across the globe? How can philosophy help address these? In dealing with such questions, this course will provide an introductory overview of both the philosophy of education and various educational programs in philosophy, critically surveying a few of the leading ways in which philosophers past and present have framed the aims of education and the educational significance of philosophy. From Plato to the present, philosophers have contributed to articulating the aims of education and developing curricula to be used in various educational contexts, for diverse groups and educational levels. This course will draw on both classic and contemporary works, but considerable attention will be devoted to the work and legacy of philosopher/educator John Dewey, a founding figure at the University of Chicago and a crucial resource for educators concerned with cultivating critical thinking, creativity, character, and ethical reflection. The course will also feature field trips, distinguished guest speakers, and opportunities for experiential learning. (A)

The history of anarchism, or cooperative politics without leaders, is itself anarchic, coming in a rich diversity of forms and contexts.  But from Bakunin’s anarchist critique of Marx and Kropotkin’s re-reading of evolutionary cooperation, through the Haymarket martyrs, Voltairine de Cleyre, Emma Goldman, and Helen Keller, down to Colin Ward, Bertrand Russell, Noam Chomsky, Ursula La Guin, and David Graeber, anarchism has repeatedly generated electrifying forms of political critique and mobilization, with political and ethical imaginaries that proved visionary.  This course will explore the rich legacy of anarchist movements and philosophies, emphasizing how relevant they are to addressing the global political crises of the world today, particularly in the form of Green and Eco-anarchism, crucial forces in the movements for environmental justice and animal liberation. (A)

What is “civic engagement” and why should colleges, universities, and other educational institutions practice and encourage it? How, for example, does the University of Chicago’s Office of Civic Engagement define the theory and practice of civic engagement, fitting it within the University’s core mission and valorizing certain approaches to it for students, faculty, staff, and the University as a whole? What alternative models might be available? And what are the limitations of such institutionalized efforts, as highlighted in efforts to “decolonize” institutions of higher education? When, in short, does such institutionalized civic engagement conflict with efforts to move beyond the discourses of diversity and civic education to embrace more critical perspectives on the settler colonial ideologies informing educational institutions in current neoliberal societies? This course will be developed in active collaboration with the UChicago Civic Knowledge Project, which for two decades has explored alternatives visions of civic friendship on Chicago’s South Side. (A) (I) (IV)

The aim of this course is to explore the tensions and convergences between two of the most profoundly important areas of environmental philosophy. "Ecocentrism" is the view that holistic systems such as ecosystems can be ethically considerable or "count" in a way somewhat comparable to human persons, and such a philosophical perspective has been shared by many prominent forms of environmentalism, from Aldo Leopold's Land Ethic to Deep Ecology to the worldviews of many Native American and Indigenous peoples. For some prominent environmental philosophers, a commitment to ecocentrism is the defining test of whether one is truly an environmental philosopher. "Environmental Racism" is one of the defining elements of environmental injustice, the way in which environmental crises and existential threats often reflect systemic discrimination, oppression, and domination in their disproportionate adverse impact on peoples of color, women, the global poor, LGBTQ populations, and Indigenous Peoples. Although historically, some have claimed that ecocentric organizations such as Greenpeace have neglected the problems of environmental injustice and racism in their quest to, e.g., "save the whales," a deeper analysis reveals a far more complicated picture, with many affinities and alliances between ecocentrists and activists seeking environmental justice. (A)

Perhaps it is better to give than to receive, but exactly how much giving ought one to engage in and to whom or what?  Recent ethical and philosophical developments such as the effective altruism movement suggest that relatively affluent individuals are ethically bound to donate a very large percentage of their resources to worthy causes—for example, saving as many lives as they possibly can, wherever in the world those lives may be.  And charitable giving or philanthropy is not only a matter of individual giving, but also of giving by foundations, corporations, non-profits, non-governmental and various governmental agencies, and other organizational entities that play a very significant role in the modern world.  How, for example, does an institution like the University of Chicago engage in and justify its philanthropic activities?  Can one generalize about the various rationales for philanthropy, whether individual or institutional?  Why do individuals or organizations engage in philanthropy, and do they do so well or badly, for good reasons, bad reasons, or no coherent reasons?

This course will afford a broad, critical philosophical and historical overview of philanthropy, examining its various contexts and justifications, and contrasting charitable giving with other ethical demands, particularly the demands of justice. How do charity and justice relate to each other?  Would charity even be needed in a fully just world?  And does philanthropy in its current forms aid or hinder the pursuit of social justice, in both local and global contexts?  This course will feature a number of guest speakers and be developed in active conversation with the work of the UChicago Civic Knowledge Project and Office of Civic Engagement.  Students will also be presented with some practical opportunities to engage reflectively in deciding whether, why and how to donate a certain limited amount of (course provided) funding. (A)

From Plato to the present, notions of happiness have been at the core of heated debates in ethics and politics.  What is happiness?  Is it subjective or objective?  Is it a matter of pleasure or enjoyment?  Of getting what one most wants?  Of flourishing through the development of one’s human capabilities?  Of being satisfied with how one’s life is going overall?  Is happiness the ultimate good for human beings, the essence of the good life and tied up with virtue, or is morality somehow prior to it?  Can it be achieved by all, or only by a fortunate few?  Can it be measured, and perhaps made the basis of a science?  Should it be the aim of education?  What causes happiness?  Does the wrong notion of happiness lend itself to a politics of manipulation and surveillance?  What critical perspectives pose the deepest challenges to the idea that happiness matters?  These are some of the questions that this course addresses, with the help of both classic and contemporary texts from philosophy, literature, and the social sciences.  The approach will involve a lot of more or less Socratic questioning, which may or may not contribute your personal happiness. (A)

The aim of this course is to explore the tensions and convergences between two of the most profoundly important areas of environmental philosophy.  “Ecocentrism” is the view that holistic systems such as ecosystems can be ethically considerable or “count” in a way somewhat comparable to human persons, and such a philosophical perspective has been shared by many prominent forms of environmentalism, from Aldo Leopold’s Land Ethic to Deep Ecology to the worldviews of many Native American and Indigenous peoples.  For some prominent environmental philosophers, a commitment to ecocentrism is the defining test of whether one is truly an environmental philosopher.  “Environmental Racism” is one of the defining elements of environmental injustice, the way in which environmental crises and existential threats often reflect systemic discrimination, oppression, and domination in their disproportionate adverse impact on peoples of color, women, the global poor, LGBTQ populations, and Indigenous Peoples.  Although historically, some have claimed that ecocentric organizations such as Greenpeace have neglected the problems of environmental injustice and racism in their quest to, e.g., “save the whales,” a deeper analysis reveals a far more complicated picture, with many affinities and alliances between ecocentrists and activists seeking environmental justice. (A)

From Plato to the present, notions of happiness have been at the core of heated debates in ethics and politics.  What is happiness?  Is it subjective or objective?  Is it a matter of pleasure or enjoyment?  Of getting what one most wants?  Of flourishing through the development of one’s human capabilities?  Of being satisfied with how one’s life is going overall?  Is happiness the ultimate good for human beings, the essence of the good life and tied up with virtue, or is morality somehow prior to it?  Can it be achieved by all, or only by a fortunate few?  Can it be measured, and perhaps made the basis of a science?  Should it be the aim of education?  What causes happiness?   Does the wrong notion of happiness lend itself to a politics of manipulation and surveillance?   What critical perspectives pose the deepest challenges to the idea that happiness matters?  These are some of the questions that this course addresses, with the help of both classic and contemporary texts from philosophy, literature, and the social sciences.  The approach will involve a lot of more or less Socratic questioning, which may or may not contribute your personal happiness. (A)

Perhaps it is better to give than to receive, but exactly how much giving ought one to engage in and to whom or what?  Recent ethical and philosophical developments such as the effective altruism movement suggest that relatively affluent individuals are ethically bound to donate a very large percentage of their resources to worthy causes—for example, saving as many lives as they possibly can, wherever in the world those lives may be.  And charitable giving or philanthropy is not only a matter of individual giving, but also of giving by foundations, corporations, non-profits, non-governmental and various governmental agencies, and other organizational entities that play a very significant role in the modern world. How, for example, does an institution like the University of Chicago engage in and justify its philanthropic activities? Can one generalize about the various rationales for philanthropy, whether individual or institutional? Why do individuals or organizations engage in philanthropy, and do they do so well or badly, for good reasons, bad reasons, or no coherent reasons?

This course will afford a broad, critical philosophical and historical overview of philanthropy, examining its various contexts and justifications, and contrasting charitable giving with other ethical demands, particularly the demands of justice. How do charity and justice relate to each other?  Would charity even be needed in a fully just world?  And does philanthropy in its current forms aid or hinder the pursuit of social justice, in both local and global contexts?  This course will feature a number of guest speakers and be developed in active conversation with the work of the UChicago Civic Knowledge Project and Office of Civic Engagement.  Students will also be presented with some practical opportunities to engage reflectively in deciding whether, why and how to donate a certain limited amount of (course provided) funding. (A)

Many of the toughest ethical and political challenges confronting the world today are related to environmental issues: for example, climate change, loss of biodiversity, the unsustainable use of natural resources, pollution and toxic waste, and other threats to the well-being of both present and future generations.  Using both classic and contemporary works, this course will highlight some of the fundamental and unavoidable philosophical questions presented by such environmental issues. Does the environmental crisis demand radically new forms of ethical and political philosophizing and practice?  Must an environmental ethic reject anthropocentrism?  If so, what are the most plausible non-anthropocentric alternatives?  What counts as the proper ethical treatment of non-human animals, living organisms, or ecosystems?  What do the terms “nature” and “wilderness” even mean, and should “natural” environments as such have ethical and/or legal standing?  What fundamental ethical and political perspectives inform such approaches as the “Land Ethic,” ecofeminism, and deep ecology?  Is there a plausible account of environmental justice applicable to both present and future generations?  Are we now in the Anthropocene, and if so, is “adaptation” the best strategy at this historical juncture?  How can the wild, the rural, and the urban all contribute to a better future for Planet Earth? (A)