PHIL

We will read selections from, and secondary literature on, some early Socratic dialogues in order to engage with a set of Socratic theses on desire, motivation, and value: (1) Everyone desires the good (or: what he believes to be good?) (Meno, Gorgias, Lysis) ; (2) Everyone does what he believes (or knows?) to be best (Protagoras, Apology) (3)  It is better to be wronged than to do wrong (Gorgias, Apology) (4) Only good men do wrong voluntarily (Hippias Minor) (5) Courage/Moderation is Wisdom (Laches, Protagoras, Charmides). We will want to examine these views both for consistency; for their individual merits; and in order to see whether we can put them together into a distinctively Socratic ethical point of view. (IV) 

An exploration of some of the central questions in metaethics, moral theory, and applied ethics. These questions include the following: are there objective moral truths, as there are (as it seems) objective scientific truths? If so, how can we come to know these truths? Should we make the world as good as we can, or are there moral constraints on what we can do that are not a function of the consequences of our actions? Is the best life a maximally moral life? What distribution of goods in a society satisfies the demands of justice? Can beliefs and desires be immoral, or only actions? What is “moral luck”? What is courage? (A)  

Are our moral and religious values eternal and unchanging or were they shaped by contingent historical events in the distant past? If the latter is the case, did these events leave traces in our psychology in a manner which is not immediately obvious and accessible to us, but which could nevertheless become accessible? What would be the implications of such historical and psychological influences for our moral and religious values: might we need to reassess, and perhaps radically alter, all or some of our moral and religious beliefs? In this course we will discuss Friedrich Nietzsche’s and Sigmund Freud’s original answers to these questions. In the first part of the course, we will examine Nietzsche’s project of criticizing morality and religion, especially via a close reading of his Genealogy of Morals. We will discuss such themes as his genealogical account of Christian morality, the development and moralization of our conscience through religion, and will to power and the nature of truth. We will also consider broader explanatory and normative issues, such the scope and ambitions of Nietzsche’s critique of morality and its meta-ethical implications. In the second part of the course, we will read most of Freud’s cultural texts, such as Totem and Taboo, The Future of an Illusion, Civilization and its Discontents, and Moses and Monotheism, and discuss his genealogical accounts of morality and religion and their complex relations to human psychology. Throughout our discussion, we will be concerned with Freud’s notion of the unconscious and models of the psyche, as well as with the transition from individual to group psychology. Finally, we will also critically assess the status and plausibility of Nietzsche’s and Freud’s respective accounts: are these two philosophers telling us factual historical stories, mere psychological stories, or a combination of both? In order to answer these questions we will read works by leading philosophers and psychoanalysts, as well as passages from Scripture.

The philosophical ideas and methods of Immanuel Kant’s “critical” philosophy set off a revolution that reverberated throughout the 19th century. The only reaction it did not elicit was one of indifference. Kant’s revolution polarized the philosophical community, meeting with eager extensions as well as intense and varied resistance – and often both within a single thinker’s response. This class will seek to understand the nature of Kant’s philosophical innovations and the principle sources of his successors’ (dis-)satisfaction with them. Kant’s central philosophical achievement was double-edged. He simultaneously celebrated human Reason as the supreme cognitive faculty while nevertheless setting for it sensible limits that were, in certain ways, far more restrictive than anyone had previously envisaged. In the practical sphere, Reason is identified as the original source of all moral principles, the wellspring of all goodness and freedom. Yet as sensible, libidinal beings, we humans are subject to desires and modes of self-deception which threaten to undermine the efficacy of reason in determining our will and which occlude our modes of self-assessment and cloud our conscience.In the theoretical sphere, human Reason not only interrogates nature, but shapes and constitutes the very structure of natural phenomena. Reason dictates the principles that govern the knowable world. Yet for precisely this reason, all our knowledge is restricted to what Reason helps to constitute: we know only appearances, but have no cognitive access to things in themselves.
This class will pursue the import and impact of Kant’s thought in the theoretical sphere, as subsequent thinkers grapple with and react to Kant’s idea that, though Reason helps to constitute the structure of the knowable, there is a realm of things in themselves of which we are necessarily ignorant. Fichte will urge that a proper appreciation of the self-conscious nature of Reason shows that nothing can extend beyond its ken. Hegel will likewise accept the preeminence of Reason, but suggest that it has a historical and interpersonal basis which afflicts it with a logical series of challenges that must be resolved before absolute knowledge is possible. And Nietzsche will argue that the claims of Reason, though legitimate, are life-denying in demonstrating our ultimate ignorance and insignificance and thus require revaluation and artistic reinterpretation in order to sustain the human spirit they epitomize.

Topic: Aristotle’s Physics (instructor: A. Brooks)
By Aristotle’s time, the intelligibility (and even the possibility) of a natural world had come under widespread philosophical attack. Aristotle is the first philosopher to defend the science of nature against these attacks, and at the same time the first philosopher to develop a systematic understanding of change and the natural world. This course is a reading of selections from Aristotle’s Physics, with the aim of touchng on all of its major themes, and investigating in depth some of Aristotle’s most important theses. Our reading of the Physics will be structured around four challenges to the possibility of a natural science: the Eleatic dilemma, Zeno’s puzzles about change, Plato’s ‘moment of change’ problem, and the problem of how causal chains can terminate. We will work out the details of Aristotle’s solutions to these problems, with particular attention to how they are related, and how his solutions contribute to his conception of nature.

Topic: Nietzsche On Skepticism, Nihilism, and the Affirmation of Life (instructor: R. Eichorn)

Nietzsche famously declared that he “distrust[s] all systematizers... The will to a system is a lack of integrity.” This has not deterred any number of commentators from trying to find some kind of philosophical system in what Alexander Nehamas has referred to as the “dazzling obscurity” of Nietzsche’s texts. In this course, we will explore the idea that the unity of Nietzsche’s thought (to the extent that it is unified) derives not from a philosophical doctrine or principle (such as the will to power), nor from a system built up of such doctrines or principles, but rather from a preoccupation with a set of interrelated cultural and existential crises. The catch-all term for these crises is nihilism. In the first half of the course, we will explore nihilism historically, by tracing Nietzsche’s account of (a) the socio-evolutionary emergence of the ‘human,’ (b) the rise of philosophy and Judeo–Christianity, and finally (c) the triumph of what Nietzsche calls the ‘ascetic ideal.’ In the second half of the course, we will explore the ambivalent place of philosophical skepticism in Nietzsche’s thought, specifically, its role as both a symptom of and the cure for nihilism—as both a negation and an affirmation of life.

Topic: Gilles Deleuze: Difference and Repetition (instructor: A. Werner)

There is an obvious fact which has played an important role in philosophy: the fact that when we think about the world, it is indeed the world which figures in our thoughts. Many philosophers – for example, Immanuel Kant, Ludwig Wittgenstein, John McDowell – claim that making sense of this fact involves appealing to the irreducibly conceptual structure of thought. According to these philosophers, that the order of thinking and the order of the world are in some important sense the same is spelled out at the most fundamental level in terms of our ability to think about the world using concepts. Because of this, each of them attempts to overcome the skepticism-inducing idea of a sub-conceptual interface between thought and the world it thinks about. Like many other philosophers, Gilles Deleuze also aims to make sense of the fact that the order of thinking and the order of the world are the same. However, unlike the philosophers mentioned in the previous paragraph, he seeks to do so precisely by identifying a sub-conceptual realm which appears as a pre-conceptual element of thought and a non-conceptualizable element of the world. The pre-conceptual element of thought which he identifies is not some kind of skepticism-inducing interface between the world and our thinking of it: rather, it is one side of a sub-conceptual realm which is common to both thought and the world. Deleuze's work is immensely exciting because he agrees with the philosophers mentioned above that positing a sub-conceptual interface between thought and the world is philosophically disastrous, while nevertheless affirming that there is a philosophical explanation of the common origin of the structure of thought and the world which appeals to the sub-conceptual. A fascinating consequence which he draws is that thought and the will are not as such aimed at the true/the good. Thought and the will can aim at the true/the good, but this is not how they are most fundamentally constituted. The result is an a priori account of both the actuality and the necessity of false thoughts and bad actions. We will spend the course reading Deleuze's book Difference and Repetition in the hopes of understanding his arguments for the sub-conceptual and for the rejection of the image of thought and the will as true/good. To assist us in this project, we will occasionally draw upon secondary literature (from authors like Levi Bryant, Henry Somers-Hall, and Paul Patton) and we will also occasionally read selections from other writings by Deleuze (especially The Logic of Sense). Questions we will explore include: Are there sub-conceptual differences and repetitions? Are the concepts of difference and repetition intelligible independently of an account of conceptual structure? Can they be used to ground an account of thought's conceptual structure? Does the attempt to find a sub-conceptual element of thought and the world devolve into skepticism? Does Deleuze want us to give up on the projects of thinking true thoughts and performing good actions? If not, how are we able to think truly and act well on his view? Finally, at the end of the course we will consider Deleuze's view of philosophy by looking at selections from the book What is Philosophy? (by Deleuze and Felix Guattari). One of the first things that strikes any reader of Deleuze is how fluid his terminology and arguments appear to be. This fluidity seems to be in some kind of important relationship to his philosophical theory, which attempts to explain the pre-conceptual fluidity of thought and the world. Nevertheless, his work is full of arguments which employ concepts. If philosophy is supposed to be in contact with a sub-conceptual realm, how should we evaluate it? What kind of argumentative resources should it draw upon? What is its task? A note about philosophical pre-requisites: Deleuze's writing is difficult, principally because he draws on many different sources in D&R (both philosophical – Duns Scotus, Kant, Nietzsche, etc. – and non-philosophical – different novelists, painters, biologists, and mathematicians, as well as Freud, Tarde, Saussure, etc.). This course will not presuppose any prior knowledge of the philosophical and non-philosophical traditions from which Deleuze draws, or any prior knowledge of the philosophical terrain (France in the 60's) in which Deleuze wrote. Antecedent familiarity with the traditions Deleuze is in dialogue with may allows students to explore connections between Deleuze's work and the work of others more fully, but it is neither necessary nor expected. The content of the course only presupposes an interest in the philosophical project of explaining the relationship between mind and world.

Topic: Aristotle’s Physics (instructor: A. Brooks)

By Aristotle’s time, the intelligibility (and even the possibility) of a natural world had come under widespread philosophical attack. Aristotle is the first philosopher to defend the science of nature against these attacks, and at the same time the first philosopher to develop a systematic understanding of change and the natural world. This course is a reading of selections from Aristotle’s Physics, with the aim of touchng on all of its major themes, and investigating in depth some of Aristotle’s most important theses. Our reading of the Physics will be structured around four challenges to the possibility of a natural science: the Eleatic dilemma, Zeno’s puzzles about change, Plato’s ‘moment of change’ problem, and the problem of how causal chains can terminate. We will work out the details of Aristotle’s solutions to these problems, with particular attention to how they are related, and how his solutions contribute to his conception of nature.

Topic: Nietzsche On Skepticism, Nihilism, and the Affirmation of Life (instructor: R. Eichorn) Nietzsche famously declared that he “distrust[s] all systematizers... The will to a system is a lack of integrity.” This has not deterred any number of commentators from trying to find some kind of philosophical system in what Alexander Nehamas has referred to as the “dazzling obscurity” of Nietzsche’s texts. In this course, we will explore the idea that the unity of Nietzsche’s thought (to the extent that it is unified) derives not from a philosophical doctrine or principle (such as the will to power), nor from a system built up of such doctrines or principles, but rather from a preoccupation with a set of interrelated cultural and existential crises. The catch-all term for these crises is nihilism. In the first half of the course, we will explore nihilism historically, by tracing Nietzsche’s account of (a) the socio-evolutionary emergence of the ‘human,’ (b) the rise of philosophy and Judeo–Christianity, and finally (c) the triumph of what Nietzsche calls the ‘ascetic ideal.’ In the second half of the course, we will explore the ambivalent place of philosophical skepticism in Nietzsche’s thought, specifically, its role as both a symptom of and the cure for nihilism—as both a negation and an affirmation of life.

Topic: Gilles Deleuze: Difference and Repetition (instructor: A. Werner) There is an obvious fact which has played an important role in philosophy: the fact that when we think about the world, it is indeed the world which figures in our thoughts. Many philosophers – for example, Immanuel Kant, Ludwig Wittgenstein, John McDowell – claim that making sense of this fact involves appealing to the irreducibly conceptual structure of thought. According to these philosophers, that the order of thinking and the order of the world are in some important sense the same is spelled out at the most fundamental level in terms of our ability to think about the world using concepts. Because of this, each of them attempts to overcome the skepticism-inducing idea of a sub-conceptual interface between thought and the world it thinks about. Like many other philosophers, Gilles Deleuze also aims to make sense of the fact that the order of thinking and the order of the world are the same. However, unlike the philosophers mentioned in the previous paragraph, he seeks to do so precisely by identifying a sub-conceptual realm which appears as a pre-conceptual element of thought and a non-conceptualizable element of the world. The pre-conceptual element of thought which he identifies is not some kind of skepticism-inducing interface between the world and our thinking of it: rather, it is one side of a sub-conceptual realm which is common to both thought and the world. Deleuze's work is immensely exciting because he agrees with the philosophers mentioned above that positing a sub-conceptual interface between thought and the world is philosophically disastrous, while nevertheless affirming that there is a philosophical explanation of the common origin of the structure of thought and the world which appeals to the sub-conceptual. A fascinating consequence which he draws is that thought and the will are not as such aimed at the true/the good. Thought and the will can aim at the true/the good, but this is not how they are most fundamentally constituted. The result is an a priori account of both the actuality and the necessity of false thoughts and bad actions. We will spend the course reading Deleuze's book Difference and Repetition in the hopes of understanding his arguments for the sub-conceptual and for the rejection of the image of thought and the will as true/good. To assist us in this project, we will occasionally draw upon secondary literature (from authors like Levi Bryant, Henry Somers-Hall, and Paul Patton) and we will also occasionally read selections from other writings by Deleuze (especially The Logic of Sense). Questions we will explore include: Are there sub-conceptual differences and repetitions? Are the concepts of difference and repetition intelligible independently of an account of conceptual structure? Can they be used to ground an account of thought's conceptual structure? Does the attempt to find a sub-conceptual element of thought and the world devolve into skepticism? Does Deleuze want us to give up on the projects of thinking true thoughts and performing good actions? If not, how are we able to think truly and act well on his view? Finally, at the end of the course we will consider Deleuze's view of philosophy by looking at selections from the book What is Philosophy? (by Deleuze and Felix Guattari). One of the first things that strikes any reader of Deleuze is how fluid his terminology and arguments appear to be. This fluidity seems to be in some kind of important relationship to his philosophical theory, which attempts to explain the pre-conceptual fluidity of thought and the world. Nevertheless, his work is full of arguments which employ concepts. If philosophy is supposed to be in contact with a sub-conceptual realm, how should we evaluate it? What kind of argumentative resources should it draw upon? What is its task? A note about philosophical pre-requisites: Deleuze's writing is difficult, principally because he draws on many different sources in D&R (both philosophical – Duns Scotus, Kant, Nietzsche, etc. – and non-philosophical – different novelists, painters, biologists, and mathematicians, as well as Freud, Tarde, Saussure, etc.). This course will not presuppose any prior knowledge of the philosophical and non-philosophical traditions from which Deleuze draws, or any prior knowledge of the philosophical terrain (France in the 60's) in which Deleuze wrote. Antecedent familiarity with the traditions Deleuze is in dialogue with may allows students to explore connections between Deleuze's work and the work of others more fully, but it is neither necessary nor expected. The content of the course only presupposes an interest in the philosophical project of explaining the relationship between mind and world.

Students are required to submit the college reading & research course form.

Students writing senior essays register once for PHIL 29901, in either the Autumn or Winter Quarter, and once for PHIL 29902, in either the Winter or Spring Quarter. (Students may not register for both PHIL 29901 and 29902 in the same quarter.) The senior seminar meets all three quarters, and students writing essays are required to attend throughout.

Elizabeth Anscombe has deeply influenced moral philosophy ever since the publication of her book Intention and the article "Modern Moral Philosophy". The rise of contemporary Virtue Ethics is only one indication of this influence; and the important themes addressed in those writings are only some among a great many topics raised and absorbingly discussed in Anscombe's work on ethics and matters moral. This class is intended to track and discuss the most central issues she brings to our attention in her uniquely original and searching way. It is to cover both questions in the area of "meta-ethics" and the discussion of basic moral standards, including such topics as: Teleological and psychological foundations; Kinds and sources of practical necessity; The importance of truth; Practical reasoning; Morally relevant action descriptions; Intention and consequence; "linguistically created" institutions; Knowledge and certainty in moral matters; Upbringing versus conscience; Sex and marriage; War and murder; Man's spiritual nature. (I) (A)

Human rights are claims of justice that hold merely in virtue of our shared humanity. In this course we will explore philosophical theories of this elementary and crucial form of justice. Among topics to be considered are the role that dignity and humanity play in grounding such rights, their relation to political and economic institutions, and the distinction between duties of justice and claims of charity or humanitarian aid. Finally we will consider the application of such theories to concrete, problematic and pressing problems, such as global poverty, torture and genocide. (A) (I)