PHIL

In light of continual upheavals in the sciences, Kant's view that the sciences should be built on a foundation of synthetic a-priori knowledge has fallen out of favor. Should we then completely abandon the idea that the a-priori plays a significant role in science, or does some variant of the synthetic a-priori still in fact turn out to be necessary for science? To address this question, we will look at the writing of thinkers like Schlick, Reichenbach, Carnap, Quine, Kuhn, Friedman and others. (II) (III)

Rabbi Joseph B. Soloveitchik was one of the most important philosophers of Judaism in the twentieth century. Among his many books, essays and lectures, we find a detailed engagement with the Bible, the Talmud and the fundamental works of Maimonides. This course will examine Soloveitchik's philosophical readings and appropriation of Torah, Talmud, and both the Guide and the Mishneh Torah. A framing question of the course will be: how can one combine traditional Jewish learning and modern philosophical ideas? What can Judaism gain from philosophy? What can philosophy learn from Judaism?

The topic for Winter 2018 is the "Epistemology of Etiological/Genealogical Critiques: Contemporary and Historical." Anglophone epistemology has recently become interested in the question whether the origin of our beliefs matters to their acceptability or justification. The intuitive thought is simple: If you had been brought up in a different family, or a different culture, or at a different time, your moral, religious, and philosophical beliefs (among any others) would likely have been very different than they are. Shouldn't that make us wonder whether we are really justified in believing what we believe? Should the origin or historical contingency of our beliefs and values make us skeptical about them, or lead us to revise them? Many historical figures in the German traditions have thought so: in different ways, Herder, Marx, Nietzsche, and Freud. Many recent Anglophone philosophers think not: they ask what epistemological principle would license a localized skepticism about certain beliefs without having far-reaching implications? When does the etiology of belief matter epistemically and when does it not? We begin by looking at contemporary approaches to this question in the recent Anglophone literature (with readings from G.A. Cohen, Sharon Street, Roger White, and Amia Sreenivasan, among others), then turn to historical figures in the Continental European traditions concerned with these questions. (I) (III)

About half of the sessions will discuss philosophical and legal issues related to animal rights, and the other half will discuss issues of environmental ethics, focusing on the ethics of climate change. This is a seminar/workshop many of whose participants are faculty from various related disciplines. It admits approximately ten students. Its aim is to study, each year, a topic that arises in both philosophy and the law and to ask how bringing the two fields together may yield mutual illumination. Most sessions are led by visiting speakers, from either outside institutions or our own faculty, who circulate their papers in advance. The session consists of a brief introduction by the speaker, followed by initial questioning by the two faculty coordinators, followed by general discussion, in which students are given priority. Several sessions involve students only, and are led by the instructors. Students write a 20-25 page seminar paper at the end of the year. The course satisfies the Law School Substantial Writing Requirement.

This course meets in Autumn and Winter quarters.

The quarrel between reason and faith has a long history. The birth of Christianity was in the crucible of rationality. The ancient Greeks privileged this human capacity above all others, finding in reason the quality wherein man was closest to the gods, while the early Christians found this viewpoint antithetical to religious humility. As religion and its place in society have evolved throughout history, so have the standing of, and philosophical justification for, non-belief on rational grounds. This course will examine the intellectual and cultural history of arguments against religion in Western thought from antiquity to the present. Along the way, of course, we will also examine the assumptions bound up in the binary terms "religion" and "reason."

The ancient Greek philosophical tradition contains an enormously rich and influential body of reflection on the practice of poetry. We will focus our attention on Plato and Aristotle, but will also spend some time with Longinus and Plotinus. Topics will include: the analysis of poetry in terms of mimesis and image; poetry-making as an exercise of craft, divine inspiration, or some other sort of knowledge; the emotional effect on the audience; the role of poetry in forming moral character and, more broadly, its place in society; the relation between poetry, rhetoric, and philosophy; aesthetic values of beauty, wonder, truth, and grace. (A) (IV)

In this course, we will prove the soundness and completeness of deductive systems for both sentential and first-order predicate logic. We will also establish related results in elementary model theory, such as the compactness theorem for first-order logic, the Lӧwenheim-Skolem theorem and Lindstrӧm's theorem. (B) (II)

This course shall read the works of Sigmund Freud. We shall examine his views on the unconscious, on human sexuality, on repetition, transference and neurotic suffering. We shall also consider what therapy and "cure" consist in, and how his technique might work. We shall consider certain ties to ancient Greek conceptions of human happiness - and ask the question: what is it about human being that makes living a fulfilling life problematic? Readings from Freud's case studies as well as his essays on theory and technique.