PHIL

This course traces a central thread in ancient Greek and Roman thought—the nature of the soul (psuchê). Standing far from what we now associate with the word ‘soul,’ psuchê was treated as the distinguishing mark of life, and the subject of activities like perceiving, feeling emotions, and thinking. Yet the notion also went through radical transformations: from the soul’s mythical beginnings in the Homeric epics, to its immortalization in the Platonic dialogues, to its scientific treatment in Aristotelian biology, to its materialist character in Stoic and Epicurean philosophy. These changes reflected evolving answers to a variety of fundamental questions, such as: what is the relation of soul to body? What is the nature of human reason and thought? Do nonhuman organisms have souls? Is the soul immortal? We will explore these changes, seeing how they were symptomatic of diverging explanations of the natural world, life, the gods, the human good, and immortality. We will also explore how these conceptions foreshadow or depart from contemporary theories of mind, life, and personal identity. (B)

What is a mind? How does the mind relate to one’s brain and body? In what sense can nonhuman animals or computers think? How does our subjective experience relate to the objective world? Versions of these questions have been the focus of reflections on the mind since the beginning of philosophy, which have been grouped under the banner of ‘philosophy of mind’. In this class we will examine central questions in the philosophy of mind, looking to theories that contemporary philosophers have given about the nature of the mind, and their relationship to the increasingly detailed accounts of the natural world that physical and biological sciences provide. Key topics to be investigated are the mind-body problem, as well as its implications for our understanding of consciousness, intentionality, mental content, and personal identity. (B)

Pessimism is often seen more as an attitude than a philosophy. It is the disposition of the complainer, the one who fails to appreciate life’s silver linings. In this course, we will consider the work of several thinkers who saw pessimism quite differently. For these thinkers, pessimism was a serious philosophical problem, perhaps even the most serious philosophical problem of all: namely, the problem of life’s value to the one who lives it. Our discussion will focus on Schopenhauer, Mill, Camus, Unamuno, and their contemporary successors. Each of these thinkers confronted a different set of worries about life’s value. We will try to understand and assess these worries. In the process, we will develop tools to productively think about what makes life worth living. (A)

What is the relationship between physical processes in the brain and body and the processes of thought and consciousness that constitute our mental life? Philosophers and others have puzzled over this question for millenia. Many have concluded it to be intractable. In recent decades, the field of cognitive science--encompassing philosophy, psychology, neuroscience, computer science, linguistics and other disciplines--has proposed a new form of answer.  The driving idea is that the interaction of the mental and the physical may be understood via a third level of analysis: that of the computational. This course offers a critical introduction to the elements of this approach, and surveys some of the alternatives models and theories that fall within it. Readings are drawn from a range of historical and contemporary sources in philosophy, psychology, linguistics and computer science. (B) (II)

This course explores the relation between racialized being and humanity, with a focus on blackness. The histories of enslavement and colonization have been understood, fundamentally, as processes of dehumanization. The course seeks to address questions such as these: What is the conceptual basis of dehumanization, i.e. what (metaphysical, ethical, psychological, historical) conceptions of “human” act as the standards by which to measure the human deficiency of Black racialized peoples? What are the different meanings of the view that Blackness lacks being, when said by colonialists and when said an anti-racist intellectuals? What, in each case, is the exact argument? Is such an argument descriptive or also prescriptive? If the former, does it describe a mutable sociopolitical situation or a metaphysical truth? If the latter, what forms of conduct does the argument call for? What is an adequate response to dehumanization? Should one claim the status of the human, transform it, or reject it altogether? There are different answers to any of the questions in the literature. This course is a short survey of that literature.

Hermeneutics, or the theory of interpretation, was developed in its modern form in Germany in the 18th- and early 19th-centuries by authors like Herder, F. Schlegel and Schleiermacher.  Later in the 19th-century, there emerged what Ricouer subsequently dubbed a “hermeneutics of suspicion”—an attempt to reveal the hidden meanings beneath the surface meanings people express—in figures like Marx, Nietzsche and Freud.  In the first half of the seminar, we will give a close reading of Nietzsche’s On the Genealogy of Morality as an exercise in the hermeneutics of suspicion, as well as consider in some detail Nietzsche’s remarks on perspectivism and interpretation.  In the second half of the seminar, we will then consider the historical background to this hermeneutics of suspicion in Romantic hermeneutics.  We will also give particular attention to the development of legal hermeneutics in Savigny and then, much later, through the work of Gadamer.   We will conclude by returning to the hermeneutics of suspicion, especially as illustrated by Marx. (I)

India has made important contributions to political and legal thought, most of which are too little-known in the West.  These contributions draw on ancient traditions, Hindu and Buddhist, but transform them, often radically, to fit the needs of an anti-imperial nation aspiring to inclusiveness and equality.  We will study the thought of Rabindranath Tagore (Nationalism, The Religion of Man, selected literary works); Mohandas Gandhi (Hind Swaraj (Indian Self-Rule), Autobiography, and selected speeches); B. R. Ambedkar, the chief architect of the Indian Constitution (The Annihilation of Caste, The Buddha and his Dhamma, and selected speeches and interventions in the Constituent Assembly); and, most recently, Amartya Sen, whose The Idea of Justice is rooted, as he describes, both in ancient Indian traditions and in the thought of Tagore. (I)

A close study of some recent philosophical classics about animal ethics and animal rights, including Christine Korsgaard’s Fellow Creatures, Sue Donaldson and Will Kymlicka’s Zoopolis, and a manuscript of my own, Justice for Animals, that is due at the end of 2021.  We will also read some of the recent work by scientists such as Frans De Waal, Mark Bekoff, and Victoria Braithwaite on animal cognition.

This course introduces some of the most important and influential accounts of science to have been produced in modern times. It provides an opportunity to discover how philosophers, historians, anthropologists, and sociologists have grappled with the scientific enterprise, and to assess critically how successful their efforts have been. Authors likely include Karl Popper, Thomas Kuhn, Robert Merton, Steven Shapin, and Bruno Latour. (B)

This lecture-discussion course will focus on the nature of historical explanation and the role of narrative in providing an understanding of historical events. Among the figures considered are Gibbon, Kant, Humboldt, Ranke, Collingwood, Acton, Fraudel, Furet, Hempel, Danto. (B) (III)