The third course will cover Marx’s “Paris Manuscripts” (aka “The 1844 Manuscripts,” aka “The Economic and Philosophical Manuscripts”) and Marx’s historical writings about France, especially The 18th Brumaire of Louis Bonaparte and his writings on the Paris Commune.
Open to students who have been admitted to the Paris Humanities Program. This course will be taught at the Paris Humanities Program.
Do we have free will? What is free will anyway? Does it require an ability to do otherwise? Is free will compatible with a scientific conception of the world? Can people ever be justifiably blamed, praised, or punished for their actions, given all the ways we’re influenced by external forces? In this course on free will, we’ll look at some contemporary perspectives on these questions. The course will have three parts. First, we’ll look at reasons why we might not have free will. Next, we’ll consider how we could have free will. Finally, we’ll ask whether and for what it matters whether we have free will.
Readings will come from Harry Frankfurt, Derk Pereboom, Kadri Vihvelin, P.F. and Galen Strawson, Susan Wolf, Rodrick Chisholm, Manuel Vargas, Thomas Nagel, Jean-Paul Sartre, Albert Camus, and Simone de Beauvoir, among others.
Open to students who have been admitted to the Paris Humanities Program. This course will be taught at the Paris Humanities Program.
Jean-Jacques Rousseau’s political philosophy is based on an account of moral psychology, an account that is highly critical of the present—critical of current institutions and of its product, namely, our present moral psychology—while also, at moments, hopeful for the future. The seminar begins by presenting Rousseau’s political philosophy as a development of and a contrast to earlier social contract theories, in particular, to Thomas Hobbes’s view. We then examine both Rousseau’s and a few contemporaries’ moral psychologies to determine whether the political philosophy that Rousseau favors is feasible and/or desirable.
Open to students who have been admitted to the Paris Humanities Program. This course will be taught at the Paris Humanities Program.
The purpose of this course is to explore the relationship between the project of human freedom—the project of liberation—and the idea of enlightenment. The main theme is a question: Is liberation simply a matter of enlightenment? That is, does freedom come from a special kind of profound knowledge? Affirmative answers to this question can be found in many places across the world and history, from Gautama the Buddha and the Stoic Epictetus to Francis Bacon and Immanuel Kant. Others have insisted that enlightenment, while part of liberation, is not reducible to it: liberation is a social, economic, and political process, facilitated by a kind of realization about one’s lack of freedom, but not reducible to it. This kind of thought is also ubiquitous: from Marcus Garvey and Frederick Douglass to Angela Davis and Catherine MacKinnon. Still others have been skeptical of enlightenment: most famously, Frankfurt school theorists Max Horkheimer and Theodore Adorno.
At stake in this debate is a set of fundamental questions about the human condition and what one is to do with one’s life. Why, for example, are we supposedly unfree? After all, many people—including many of you considering enrolling in this class—have relative freedom of bodily movement, the ability to choose when and where to eat your next meal, or whom to love. But all of these thinkers agree that we—all of us, from the college student to the political prisoner to the head of state—are unfree. Why? Understanding this striking claim will help us interrogate what it means to be a human being and what aspirations we may all be committed to simply by virtue of participating in a social order. Appreciating how different thinkers agree that we are all unfree, but disagree on why or what this amounts to, will also help us get into view their different ideas of what human freedom is, how it should be achieved, and therefore what should be done now. As such, we will have the opportunity to dissect and criticize the ideas, arguments, and values that are developed in favor of one position rather than another. By the end of the course, students should be able to articulate some ideas, arguments, and values of their own with regard to liberation and enlightenment. (A)
An examination of ancient Greek philosophical texts that are foundational for Western philosophy, especially the work of Plato and Aristotle. Topics will include: the nature and possibility of knowledge and its role in human life; the nature of the soul; virtue; happiness and the human good.
Completion of the general education requirement in humanities.
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 millennia. 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 alternative 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)
Philosophers engaged in what we call “critical theory” have traditionally been committed to one or another version of the thought that theory can be emancipatory. Over the last decades – arguably centuries – this commitment to a critical theory has developed into a lively philosophical tradition with a series of core texts at its foundation. In this course, we will carefully read through the most influential works within this tradition, focusing especially on what has become known as the Frankfurt School and its origins. Our readings will include works by Hegel, Freud, Fanon, Marx, Lukács, Horkheimer, Adorno and Marcuse, among others. Overarching themes of our discussion will be the relations between knowledge and emancipation, theory and practice. (A)
This course provides an introduction to Spinoza’s philosophy and his relation to German thought, both prior to and within German idealism. In addition to carefully reading Spinoza’s own writings, we will consider rationalist alternatives to Spinoza’s metaphysics, the Pantheism controversy, and the acosmism charge. Beyond Spinoza, authors to be read include Leibniz, Moses Mendelssohn, and Hegel.
The Gay Science is the only work that Nietzsche wrote and published before and after the Zarathustra experiment of 1883–1885. It first appeared in 1882, ending with the last aphorism of Book IV and anticipating verbatim the opening of Thus Spoke Zarathustra. In 1887 Nietzsche republished The Gay Science and added a substantial new part: Book V looks back to “the greatest recent event” announced by The Gay Science of 1882, “that ‘God is dead’.”
I shall concentrate my interpretation on books IV and V, the only books of The Gay Science for which Nietzsche provided titles: “Sanctus Januarius” and “We Fearless Ones.” And I shall pay special attention to the impact of the Zarathustra endeavor which separates and connects these dense and carefully written books.
The seminar will take place in Foster 505 on Monday/Wednesday, 10:30 a.m. – 1:20 p.m.*, during the first five weeks of the quarter (March 24 – April 23, 2025).
Undergraduates need Instructor's permission to register.
Issues attending the concepts of negation, limit, and intentionality (construed as thought’s capacity to be answerable to reality) are typically approached in isolation one from another. The course will pursue the contrary hypothesis: namely, that the puzzles arising in connection with these three concepts form a nexus, so that none of them can be comprehended apart from the relations that it entertains with the two others. In order to motivate and substantiate this hypothesis, we will exhume and revive a philosophical tradition that runs from Plato to Wittgenstein through Kant and Sartre and whose defining feature lies in the upholding of this approach. We will examine how the three notions come into play in what Wittgenstein calls “the mystery of negation”: “This is not how things are, and yet we can say how things are not.” Bringing out their nexus requires accounting for the unity and univocity of the concept of negation across two ways of using negation that seem to pull in opposite directions: in the one case, “not-p” makes use of “not” in order to reject p as false (as in “The shirt is not red”), which requires that p lies within the limits of the realm of the intelligible; in the other case, “not-p” makes use of “not” to reject p as nonsensical (as in “The sweet is not a colour”), as if excluding p from the realm of the intelligible. (B)
Readings will include texts by Plato, Maïmonides, Duns Scotus, Spinoza, Kant, Hegel, Brentano, Husserl, Heidegger, Sartre, Frege, and Wittgenstein.
