PHIL

A survey of the thought of some of the most important figures of this period, including Anselm, Aquinas, Descartes, Hobbes, Spinoza, Leibniz, Locke, Berkeley, and Hume.

This course will be devoted to the exploration of one of the most important philosophical movements of the Twentieth Century: Phenomenology. Our exploration will take as guideline the following question that we will have to clarify and to answer during the quarter: is there a trans-phenomenality of being? We will see that Husserl and Heidegger's answer to that question is negative whereas Sartre's answer is positive. The orientation of the quarter will be defined by the attempt to defend Sartre's position concerning this philosophical issue and to raise then a second question entailed by our answer to the first: does the discovery of the trans-phenomenality of being imply to give up the phenomenological method coming from Husserl and Heidegger or to redefine it?

In this class we examine some of the conceptual problems associated with quantum mechanics. We will critically discuss some common interpretations of quantum mechanics, such as the Copenhagen interpretation, the many-worlds interpretation and Bohmian mechanics. We will also examine some implications of results in the foundations of quantum theory concerning non-locality, contextuality and realism. (B)

In this course, we will read, write, and think about philosophical work meant to provide a systematic and foundational account of ethics. We will focus on close reading of two books, Immanuel Kant's Groundwork of the Metaphysics of Morals and John Stuart Mill's Utilitarianism, along with a handful of more recent essays. Throughout, our aim will be to engage in serious thought about good and bad in our lives. (A)

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

The three leading schools of the Hellenistic era (starting in Greece in the late fourth century B. C. E. and extending through the second century C. E. in Rome) - Epicureans, Skeptics, and Stoics - produced philosophical work of lasting value, frequently neglected because of the fragmentary nature of the Greek evidence and people's (unjustified) contempt for Roman philosophy. We will study in a detailed and philosophically careful way the major ethical arguments of all three schools. Topics to be addressed include: the nature and role of pleasure; the role of the fear of death in human life; other sources of disturbance (such as having definite ethical beliefs?); the nature of the emotions and their role in a moral life; the nature of appropriate action; the meaning of the injunction to "live in accordance with nature". If time permits we will say something about Stoic political philosophy and its idea of global duty. Major sources (read in English) will include the three surviving letters of Epicurus and other fragments; the skeptical writings of Sextus Empiricus; the presentation of Stoic ideas in the Greek biographer Diogenes Laertius and the Roman philosophers Cicero and Seneca. This course complements the Latin course on Stoic Ethics in the Winter quarter, and many will enjoy doing both. (IV)

In this course we will read Whitehead with the aim of understanding how he arrived at his mature views, i.e., the "philosophy of organism" expressed in Process and Reality (1929). The development of Whitehead's philosophy can be traced back to a planned fourth volume of Principia Mathematica (never completed) on space and time. This course will examine how these concerns with natural philosophy led Whitehead to develop his philosophy of organism. Beginning in the late 1910s, we will read over 10 years of published work by Whitehead, supplemented by recently discovered notes from his Harvard seminars 1924/25 and selected commentaries. (II)

Human or rational agency is the power to change objects in the world according to one’s conception of what is to be. Accordingly, a philosophical account of human agency requires an investigation of the notions power and change, and the way in which they are specified by idea that the respective exercise of the power to affect change proceeds from a concept or conception of what is to be. According to the Aristotlelian tradition that has been taken up by G.E.M. Anscombe and the recent literature following her, this task can only be accomplished by making space for the idea of a specifically practical species of genus inference and knowledge: a kind of inferring that concludes in action and a kind of knowledge that is productive of its object.

We will study Anscombe’s Intention and recent work on the following topics: What is a causal power? What is a process? What kind of power or capacity is know how or skill such that its exercise is an intentional action? What kind of inference is the practical syllogism such that it concludes in action? What is for knowledge to be practical? And above all: What is the logical grammar of the ‘I do’ and how is it related to the ‘I think’?

We will discuss texts by G.E.M. Anscombe; Maria Alvarez; Donald Davidson; Jonathan Dancy; Jennifer Hornsby; John Hyman; Sebastian Rödl; Kieran Setiya; Michael Thompson; David Velleman et al. (III)

The exercise of state power is supposed to pass a test of "legitimacy." However, it has been difficult to find a legitimacy criterion that is both compelling and satisfiable. In Political Liberalism John Rawls proposes a criterion of legitimacy that he thinks will be compelling, satisfiable, and, crucially, acceptable to a wide range of citizens' (reasonable) fundamental beliefs (or, as he calls them, "comprehensive doctrines"). Rawls's proposal has been criticized in many ways. In the seminar we will go through and try to understand the structure and content of Rawls's political liberal view. We will then examine several challenges to his criterion of legitimacy. Finally, we will look at a challenge that stems from work by recent writers of the Frankfurt School. This challenge says (i) Rawls's legitimacy criterion does not preclude significant "social pathologies" associated with a capitalist economy, and (ii) no criterion of legitimacy that could preclude these pathologies would be consistent with the basic agenda of political liberalism. The seminar will read work by Rawls, Colin Bird, Corey Brettschneider, Jürgen Habermas, Axel Honneth and Rahel Jaeggi. (I)