PHIL

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

This course meets in Autumn and Winter quarters.

This seminar will study the philosophical background of contemporary legal arguments alluding to the idea of "public morality," in thinkers including Edmund Burke, James Fitzjames Stephen, and Patrick Devlin, and the criticisms of such arguments in thinkers including Jeremy Bentham, John Stuart Mill, and Herbert Hart.  We will then study legal arguments on a range of topics, including drugs and alcohol, gambling, nudity, pornography and obscenity, non-standard sex, and marriage. Non-law students are welcome but need permission of the instructors, since space is limited.  We are aiming for a total enrollment of 30, of which up to 10 can be non-law students (no undergraduates), and the rest will be law students, selected by lottery.  Non-law students should apply to both professors by December 1, 2014, describing relevant background, especially in philosophy.

The theme for 2015-16 is “Race and Law.” Speakers will include (in addition to Darby): Elizabeth Anderson (Michigan), Justin Driver (Chicago), Sally Haslanger (MIT), Charles Mills (Northwestern), Michele Moody-Adams (Columbia), Tommie Shelby (Harvard). Note: 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. Students must enroll for all three quarters to receive credit. Students are admitted by permission of the two instructors. They should submit a c.v. and a statement (reasons for interest in the course, relevant background in law and/or philosophy) to the instructors by e mail by September 20. Usual participants include graduate students in philosophy, political science, and divinity, and law students. Autumn, Winter, Spring.

If you had been brought up in a different family, or a different culture, your religious and moral beliefs would likely have been very different than they are—perhaps even your beliefs about the world  around you.  Should this fact bother us?  Should the origin of our beliefs and values make us skeptical about them, or should it lead us to revise them?   Historians and social scientists, from Marvis Harris to Ian Morris, have regularly proferred etiological/explanatory accounts and think they have debunking implications; recently, a number of Anglophone philosophers have begun to address the question, including G.A. Cohen, George Sher, Roger White, and Amia Srinivasan, among others.  But interest in the etiology (or genealogy) of beliefs and values, and its significance, long predates these 20th-century writers.  We will also give extended consideration to at least Herder, Hegel, Marx and Nietzsche—time permitting, perhaps some others.

In this late Platonic dialogue, Socrates offers an extended argument against hedonism. Its fascinating discussions of metaphysics (causation, relations between parts and wholes, genus and species), philosophical method, the good, pleasure, and the distinction between pure and applied forms of knowledge all had a deep influence on Aristotle. We will read the dialogue slowly, using some of the latest scholarship as our guide. (IV)

Barry Stroud has made significant contributions to disparate topics in epistemology, metaphysics and the history of philosophy. His work is nonetheless unified by an overarching concern: to get into view, and take the measure of, the perennial philosophical aspiration to arrive at a completely general understanding of the relationship between the world and our conception of it. This orientation is unusual among philosophers working in the later analytic tradition. In Stroud's case it is combined with a probing exploration of questions about philosophy itself -- about its aims, its nature, and its prospects. A related recurring ambition of his work is to strictly think through the similarities and differences between the empiricist and idealist projects, thereby revealing insights and limitations in each. His work in the history of philosophy takes up these topics in connection with, above all, the following quartet of figures: Descartes, Hume, Kant, and Wittgenstein. It seeks at every point to bring out what is still philosophically alive and important in the thought of each of these authors. Stroud's work in epistemology is marked by one of the most sustained engagements with philosophical skepticism to be found in the analytic tradition, as well as with the writings of those in that tradition who themselves wrestled most with problems of skepticism -- Moore, Austin, Clarke, Cavell. Relatedly, throughout his work in metaphysics, Stroud is especially concerned to explore the nature of those categories of thinking -- such as causality, modality, and value -- that, on the one hand, appear to be essential to human thought as we know it, and yet, on the other hand, seem to be especially difficult to accommodate within a contemporary philosophical view of what ought to be regarded as belonging to the fundamental features of reality. We will read through his major writings, with one eye trained on his particular contributions to understanding these figures and topics, while seeking to uncover the underlying unity of Stroud's own overall conception of the nature and difficulty of philosophy. (III)