PHIL

In this seminar we shall consider contemporary psychoanalytic thinking on fundamental aspects of human being: envy and gratitude, the capacity to learn from experience, mourning and depression, Oedipal struggles, the structure of the I, the superego and other forms of defense.  We shall also consider relevant clinical concepts such as projective identification, splitting, internal objects, the paranoid-schizoid position, the depressive position, and attacks on linking. The seminar will focus on a group of psychoanalytic thinkers who have come to be known as the Contemporary Kleinians.  Their work develops the traditions of thinking that flow from the works of Sigmund Freud and Melanie Klein -- and we shall consider their writings as well when appropriate.  Readings from Betty Joseph, Edna O'Shaughnessy, Wilfrid Bion, Hanna Segal, Elizabeth Spillius, John Steiner, Ronald Britton, Michael Feldman, Irma Brenman Pick and others.

This course focuses on three interrelated themes in contemporary feminist political philosophy: objectification; the relation of gender oppression to the economic structure of society; and the problem of “intersectionality,” that is, the problem of how to construct adequate theories of gender injustice given that gender “intersects” with other axes of oppression, e.g. race and class. Authors we’ll read include (but are not limited to) the following: Martha Nussbaum, Sandra Bartky, Iris Marion Young, Nancy Fraser, Patricia Hill Collins, bell hooks, Serene Khader and Tithi Bhattacharya. (A)

This course focuses on growing philosophical literature on reparations, with special emphasis on the legacy of racialized slavery in the United States. As we’ll see, the debate over reparations raises a number of complex philosophical problems: what does it mean today to atone for hundreds of years of slavery, given that those who enslaved other human beings and those who were enslaved are now long dead? Indeed, who today has an obligation to atone for it? What must they do in order to atone for it? And who should have the authority to decide what a successful atonement or rectification would look like? These questions cannot be answered decisively without a precise account of the wrongs intrinsic to the institution of slavery, on the one hand, and its various afterlives, on the other. Some of the authors we’ll read include: Bernard Boxill, Angela Davis, Fredrick Douglass, W.E.B. Du Bois, C.L.R. James, Charles Mills, Robert Nozick and Jeremy Waldron. (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)

In the Physics, Aristotle lays out the basic concepts and principles governing his thought about physical reality.  His approach is both philosophically sophisticated and quite different from that of modern science.  We will work through substantial selections, especially from Books I-IV and Book VIII, with the help of Aquinas’s expositions, which make them more digestible without diluting them.  Topics to be treated include the principles of change, matter and form, the concept of nature, causality, teleology, motion, the infinite, place, time, the duration of the physical world, and the primary mover. (B)

We will study this work in its entirety, chiefly from a philosophical point of view.  The more popular, more autobiographical Books (I-IX) already offer a good deal of philosophical material; themes treated include the will, friendship, good and evil, knowledge, truth, incorporeal reality, and divine providence.  Then come the more impersonal Books (X-XIII), which present extended and sometimes impassioned inquiries into the natures of memory, time, eternity, and creation.  Latin would be helpful, but it is not required. (A)

Course begins in late Spring quarter and continues in the Autumn quarter.

Course begins in late Spring quarter and continues in the Autumn quarter.