PHIL

In this seminar I shall present a new reading of Nietzsche’s most famous work. Thus Spoke Zarathustra combines philosophy and poetry, wisdom and prophecy, solitude and politics, speech and deed, preaching in riddles and parody of the Gospel. The work is a challenge to faith in revelation and a task for philosophical interpretation. In the spring of 2014 I interpreted books I and II. Books III and IV I shall teach this spring. This procedure may be justified in light of Nietzsche’s own procedure: He published each of the books before the following book was written and in fact without announcing that one, two or even three books would follow the first one. At the beginning of the seminar I shall summarize my interpretation of books I and II.

We shall read “Letter on Humanism” and discuss Heidegger’s understanding of philosophy as originary ethics (i.e., ethics of being) in which the traditional division between practical and theoretical philosophy is canceled. We shall also focus on Heidegger’s discussion of language and the being of human beings in this essay.

According to one prevalent philosophical conception, thoughts and/or propositions are to be understood as able to represent time without themselves possessing a temporal character. We shall consider some challenges to this prevalent concept and explore a competing conception, according to which thoughts and/or propositions are to be understood as possessing an intrinsically temporal form. It will emerge as one important consequence of this competing conception that the philosophical study of temporality coincides with the study of the predicative form of thought or propositionhood.

What is death, and what is its significance for our lives and how we lead them? In this course we will tack back and forth between the metaphysics of death (What is nonexistence? Are death and pre-birth metaphysically symmetrical?) and the ethical questions raised by death (Is death a misfortune—something we should fear or lament? Should we be glad not to be immortal? How should we understand the ethics of abortion and capital punishment?) Our exploration of these issues will take us through the work of many figures in the Western philosophical tradition (Plato, Augustine, Descartes, Schopenhauer, Nietzsche, Heidegger), but we will be concentrating on the recent and dramatic flowering of work on the subject.

Human rights are claims of justice that hold merely in virtue of our shared humanity. In this course we will explore philosophical theories of this elementary and crucial form of justice. Among topics to be considered are the role that dignity and humanity play in grounding such rights, their relation to political and economic institutions, and the distinction between duties of justice and claims of charity or humanitarian aid. Finally we will consider the application of such theories to concrete, problematic and pressing problems, such as global poverty, torture and genocide. (A) (I)

Elizabeth Anscombe has deeply influenced moral philosophy ever since the publication of her book Intention and the article "Modern Moral Philosophy". The rise of contemporary Virtue Ethics is only one indication of this influence; and the important themes addressed in those writings are only some among a great many topics raised and absorbingly discussed in Anscombe's work on ethics and matters moral. This class is intended to track and discuss the most central issues she brings to our attention in her uniquely original and searching way. It is to cover both questions in the area of "meta-ethics" and the discussion of basic moral standards, including such topics as: Teleological and psychological foundations; Kinds and sources of practical necessity; The importance of truth; Practical reasoning; Morally relevant action descriptions; Intention and consequence; "linguistically created" institutions; Knowledge and certainty in moral matters; Upbringing versus conscience; Sex and marriage; War and murder; Man's spiritual nature. (I) (A)

Students writing senior essays register once for PHIL 29901, in either the Autumn or Winter Quarter, and once for PHIL 29902, in either the Winter or Spring Quarter. (Students may not register for both PHIL 29901 and 29902 in the same quarter.) The senior seminar meets all three quarters, and students writing essays are required to attend throughout.

Students are required to submit the college reading & research course form.

Topic: Aristotle’s Physics (instructor: A. Brooks)

By Aristotle’s time, the intelligibility (and even the possibility) of a natural world had come under widespread philosophical attack. Aristotle is the first philosopher to defend the science of nature against these attacks, and at the same time the first philosopher to develop a systematic understanding of change and the natural world. This course is a reading of selections from Aristotle’s Physics, with the aim of touchng on all of its major themes, and investigating in depth some of Aristotle’s most important theses. Our reading of the Physics will be structured around four challenges to the possibility of a natural science: the Eleatic dilemma, Zeno’s puzzles about change, Plato’s ‘moment of change’ problem, and the problem of how causal chains can terminate. We will work out the details of Aristotle’s solutions to these problems, with particular attention to how they are related, and how his solutions contribute to his conception of nature.

Topic: Nietzsche On Skepticism, Nihilism, and the Affirmation of Life (instructor: R. Eichorn) Nietzsche famously declared that he “distrust[s] all systematizers... The will to a system is a lack of integrity.” This has not deterred any number of commentators from trying to find some kind of philosophical system in what Alexander Nehamas has referred to as the “dazzling obscurity” of Nietzsche’s texts. In this course, we will explore the idea that the unity of Nietzsche’s thought (to the extent that it is unified) derives not from a philosophical doctrine or principle (such as the will to power), nor from a system built up of such doctrines or principles, but rather from a preoccupation with a set of interrelated cultural and existential crises. The catch-all term for these crises is nihilism. In the first half of the course, we will explore nihilism historically, by tracing Nietzsche’s account of (a) the socio-evolutionary emergence of the ‘human,’ (b) the rise of philosophy and Judeo–Christianity, and finally (c) the triumph of what Nietzsche calls the ‘ascetic ideal.’ In the second half of the course, we will explore the ambivalent place of philosophical skepticism in Nietzsche’s thought, specifically, its role as both a symptom of and the cure for nihilism—as both a negation and an affirmation of life.

Topic: Gilles Deleuze: Difference and Repetition (instructor: A. Werner) There is an obvious fact which has played an important role in philosophy: the fact that when we think about the world, it is indeed the world which figures in our thoughts. Many philosophers – for example, Immanuel Kant, Ludwig Wittgenstein, John McDowell – claim that making sense of this fact involves appealing to the irreducibly conceptual structure of thought. According to these philosophers, that the order of thinking and the order of the world are in some important sense the same is spelled out at the most fundamental level in terms of our ability to think about the world using concepts. Because of this, each of them attempts to overcome the skepticism-inducing idea of a sub-conceptual interface between thought and the world it thinks about. Like many other philosophers, Gilles Deleuze also aims to make sense of the fact that the order of thinking and the order of the world are the same. However, unlike the philosophers mentioned in the previous paragraph, he seeks to do so precisely by identifying a sub-conceptual realm which appears as a pre-conceptual element of thought and a non-conceptualizable element of the world. The pre-conceptual element of thought which he identifies is not some kind of skepticism-inducing interface between the world and our thinking of it: rather, it is one side of a sub-conceptual realm which is common to both thought and the world. Deleuze's work is immensely exciting because he agrees with the philosophers mentioned above that positing a sub-conceptual interface between thought and the world is philosophically disastrous, while nevertheless affirming that there is a philosophical explanation of the common origin of the structure of thought and the world which appeals to the sub-conceptual. A fascinating consequence which he draws is that thought and the will are not as such aimed at the true/the good. Thought and the will can aim at the true/the good, but this is not how they are most fundamentally constituted. The result is an a priori account of both the actuality and the necessity of false thoughts and bad actions. We will spend the course reading Deleuze's book Difference and Repetition in the hopes of understanding his arguments for the sub-conceptual and for the rejection of the image of thought and the will as true/good. To assist us in this project, we will occasionally draw upon secondary literature (from authors like Levi Bryant, Henry Somers-Hall, and Paul Patton) and we will also occasionally read selections from other writings by Deleuze (especially The Logic of Sense). Questions we will explore include: Are there sub-conceptual differences and repetitions? Are the concepts of difference and repetition intelligible independently of an account of conceptual structure? Can they be used to ground an account of thought's conceptual structure? Does the attempt to find a sub-conceptual element of thought and the world devolve into skepticism? Does Deleuze want us to give up on the projects of thinking true thoughts and performing good actions? If not, how are we able to think truly and act well on his view? Finally, at the end of the course we will consider Deleuze's view of philosophy by looking at selections from the book What is Philosophy? (by Deleuze and Felix Guattari). One of the first things that strikes any reader of Deleuze is how fluid his terminology and arguments appear to be. This fluidity seems to be in some kind of important relationship to his philosophical theory, which attempts to explain the pre-conceptual fluidity of thought and the world. Nevertheless, his work is full of arguments which employ concepts. If philosophy is supposed to be in contact with a sub-conceptual realm, how should we evaluate it? What kind of argumentative resources should it draw upon? What is its task? A note about philosophical pre-requisites: Deleuze's writing is difficult, principally because he draws on many different sources in D&R (both philosophical – Duns Scotus, Kant, Nietzsche, etc. – and non-philosophical – different novelists, painters, biologists, and mathematicians, as well as Freud, Tarde, Saussure, etc.). This course will not presuppose any prior knowledge of the philosophical and non-philosophical traditions from which Deleuze draws, or any prior knowledge of the philosophical terrain (France in the 60's) in which Deleuze wrote. Antecedent familiarity with the traditions Deleuze is in dialogue with may allows students to explore connections between Deleuze's work and the work of others more fully, but it is neither necessary nor expected. The content of the course only presupposes an interest in the philosophical project of explaining the relationship between mind and world.

Topic: Aristotle’s Physics (instructor: A. Brooks)
By Aristotle’s time, the intelligibility (and even the possibility) of a natural world had come under widespread philosophical attack. Aristotle is the first philosopher to defend the science of nature against these attacks, and at the same time the first philosopher to develop a systematic understanding of change and the natural world. This course is a reading of selections from Aristotle’s Physics, with the aim of touchng on all of its major themes, and investigating in depth some of Aristotle’s most important theses. Our reading of the Physics will be structured around four challenges to the possibility of a natural science: the Eleatic dilemma, Zeno’s puzzles about change, Plato’s ‘moment of change’ problem, and the problem of how causal chains can terminate. We will work out the details of Aristotle’s solutions to these problems, with particular attention to how they are related, and how his solutions contribute to his conception of nature.

Topic: Nietzsche On Skepticism, Nihilism, and the Affirmation of Life (instructor: R. Eichorn)

Nietzsche famously declared that he “distrust[s] all systematizers... The will to a system is a lack of integrity.” This has not deterred any number of commentators from trying to find some kind of philosophical system in what Alexander Nehamas has referred to as the “dazzling obscurity” of Nietzsche’s texts. In this course, we will explore the idea that the unity of Nietzsche’s thought (to the extent that it is unified) derives not from a philosophical doctrine or principle (such as the will to power), nor from a system built up of such doctrines or principles, but rather from a preoccupation with a set of interrelated cultural and existential crises. The catch-all term for these crises is nihilism. In the first half of the course, we will explore nihilism historically, by tracing Nietzsche’s account of (a) the socio-evolutionary emergence of the ‘human,’ (b) the rise of philosophy and Judeo–Christianity, and finally (c) the triumph of what Nietzsche calls the ‘ascetic ideal.’ In the second half of the course, we will explore the ambivalent place of philosophical skepticism in Nietzsche’s thought, specifically, its role as both a symptom of and the cure for nihilism—as both a negation and an affirmation of life.

Topic: Gilles Deleuze: Difference and Repetition (instructor: A. Werner)

There is an obvious fact which has played an important role in philosophy: the fact that when we think about the world, it is indeed the world which figures in our thoughts. Many philosophers – for example, Immanuel Kant, Ludwig Wittgenstein, John McDowell – claim that making sense of this fact involves appealing to the irreducibly conceptual structure of thought. According to these philosophers, that the order of thinking and the order of the world are in some important sense the same is spelled out at the most fundamental level in terms of our ability to think about the world using concepts. Because of this, each of them attempts to overcome the skepticism-inducing idea of a sub-conceptual interface between thought and the world it thinks about. Like many other philosophers, Gilles Deleuze also aims to make sense of the fact that the order of thinking and the order of the world are the same. However, unlike the philosophers mentioned in the previous paragraph, he seeks to do so precisely by identifying a sub-conceptual realm which appears as a pre-conceptual element of thought and a non-conceptualizable element of the world. The pre-conceptual element of thought which he identifies is not some kind of skepticism-inducing interface between the world and our thinking of it: rather, it is one side of a sub-conceptual realm which is common to both thought and the world. Deleuze's work is immensely exciting because he agrees with the philosophers mentioned above that positing a sub-conceptual interface between thought and the world is philosophically disastrous, while nevertheless affirming that there is a philosophical explanation of the common origin of the structure of thought and the world which appeals to the sub-conceptual. A fascinating consequence which he draws is that thought and the will are not as such aimed at the true/the good. Thought and the will can aim at the true/the good, but this is not how they are most fundamentally constituted. The result is an a priori account of both the actuality and the necessity of false thoughts and bad actions. We will spend the course reading Deleuze's book Difference and Repetition in the hopes of understanding his arguments for the sub-conceptual and for the rejection of the image of thought and the will as true/good. To assist us in this project, we will occasionally draw upon secondary literature (from authors like Levi Bryant, Henry Somers-Hall, and Paul Patton) and we will also occasionally read selections from other writings by Deleuze (especially The Logic of Sense). Questions we will explore include: Are there sub-conceptual differences and repetitions? Are the concepts of difference and repetition intelligible independently of an account of conceptual structure? Can they be used to ground an account of thought's conceptual structure? Does the attempt to find a sub-conceptual element of thought and the world devolve into skepticism? Does Deleuze want us to give up on the projects of thinking true thoughts and performing good actions? If not, how are we able to think truly and act well on his view? Finally, at the end of the course we will consider Deleuze's view of philosophy by looking at selections from the book What is Philosophy? (by Deleuze and Felix Guattari). One of the first things that strikes any reader of Deleuze is how fluid his terminology and arguments appear to be. This fluidity seems to be in some kind of important relationship to his philosophical theory, which attempts to explain the pre-conceptual fluidity of thought and the world. Nevertheless, his work is full of arguments which employ concepts. If philosophy is supposed to be in contact with a sub-conceptual realm, how should we evaluate it? What kind of argumentative resources should it draw upon? What is its task? A note about philosophical pre-requisites: Deleuze's writing is difficult, principally because he draws on many different sources in D&R (both philosophical – Duns Scotus, Kant, Nietzsche, etc. – and non-philosophical – different novelists, painters, biologists, and mathematicians, as well as Freud, Tarde, Saussure, etc.). This course will not presuppose any prior knowledge of the philosophical and non-philosophical traditions from which Deleuze draws, or any prior knowledge of the philosophical terrain (France in the 60's) in which Deleuze wrote. Antecedent familiarity with the traditions Deleuze is in dialogue with may allows students to explore connections between Deleuze's work and the work of others more fully, but it is neither necessary nor expected. The content of the course only presupposes an interest in the philosophical project of explaining the relationship between mind and world.