Social/Political Philosophy

This course explores a tradition of thought about justice extending from Plato through Kant. In addition to works by these authors, we will read selections from Aristotle, Aquinas and Rousseau. One of the distinguishing marks of this tradition is its emphasis on the relation between justice and the common good. Another mark, related to the first, is its tendency to conceive of justice as holding among the parts of a whole, and not—or not simply—among discrete individuals. (A) (I)

This course centers on a close reading of the first volume of Michel Foucault’s The History of Sexuality, with some attention to his writings on the history of ancient conceptualizations of sex. How should a history of sexuality take into account scientific theories, social relations of power, and different experiences of the self? We discuss the contrasting descriptions and conceptions of sexual behavior before and after the emergence of a science of sexuality. Other writers influenced by and critical of Foucault are also discussed.

Global poverty is a human tragedy on a massive scale, and it poses one of the most daunting challenges to achieving a just global order. In recent decades, a significant number of philosophers have addressed this issue in new and profoundly important ways, overcoming the disciplinary limitations of narrowly economic or public policy oriented approaches. Recent theories of justice have provided both crucial conceptual clarifications of the very notion of ‘poverty’—including new measures that are more informed by the voices of the global poor and better able to cover the full impact of poverty on human capabilities and welfare—and vital new theoretical frameworks for considering freedom from poverty as a basic human right and/or a demand of justice, both nationally and internationally. Moreover, these philosophers have pointed to concrete, practical steps, at both the level of institutional design and the level of individual ethical/political action, for effectively combating poverty and moving the world closer to justice. The readings covered in this course, from such philosophers as Peter Singer, Thomas Pogge, David Graeber, and Martha Nussbaum, will reveal, not only the injustice of global poverty, but also what is to be done about it.

Global poverty is a human tragedy on a massive scale, and it poses one of the most daunting challenges to achieving a just global order.  In recent decades, a significant number of philosophers have addressed this issue in new and profoundly important ways, overcoming the disciplinary limitations of narrowly economic or public policy oriented approaches.  Recent theories of justice have provided both crucial conceptual clarifications of the very notion of ‘poverty’—including new measures that are more informed by the voices of the global poor and better able to cover the full impact of poverty on human capabilities and welfare—and vital new theoretical frameworks for considering freedom from poverty as a basic human right and/or a demand of justice, both nationally and internationally.  Moreover, these philosophers have pointed to concrete, practical steps, at both the level of institutional design and the level of individual ethical/political action, for effectively combating poverty and moving the world closer to justice.   The readings covered in this course, from such philosophers as Peter Singer, Thomas Pogge, David Graeber, and Martha Nussbaum, will reveal, not only the injustice of global poverty, but also what is to be done about it.

Global poverty is a human tragedy on a massive scale, and it poses one of the most daunting challenges to achieving a just global order.  In recent decades, a significant number of philosophers have addressed this issue in new and profoundly important ways, overcoming the disciplinary limitations of narrowly economic or public policy oriented approaches.  Recent theories of justice have provided both crucial conceptual clarifications of the very notion of ‘poverty’—including new measures that are more informed by the voices of the global poor and better able to cover the full impact of poverty on human capabilities and welfare—and vital new theoretical frameworks for considering freedom from poverty as a basic human right and/or a demand of justice, both nationally and internationally.  Moreover, these philosophers have pointed to concrete, practical steps, at both the level of institutional design and the level of individual ethical/political action, for effectively combating poverty and moving the world closer to justice.   The readings covered in this course, from such philosophers as Peter Singer, Thomas Pogge, David Graeber, and Martha Nussbaum, will reveal, not only the injustice of global poverty, but also what is to be done about it.

This course will consider the practices of philosophy through a critical examination of different approaches to teaching precollegiate philosophy. Philosophy at the precollegiate level is common outside of the U.S., and there is a growing movement in the U.S. to try to provide greater opportunities, in both public and private schools, for K12 students to experience the joys of philosophizing. But what are the different options for teaching precollegiate philosophy and which are best? That is the main question that this course will address. Students in this course will also have the opportunity to include an experiential learning component by participating in the UChicago Winning Words precollegiate philosophy program. (A) (B)

Are some acts wrong "whatever the consequences"? Do consequences matter when acting for the sake of duty, or virtue, or what is right? How do "consequentialist" ethical theories, such as utilitarianism, address such issues? This course will address these questions by critically examining some of the most provocative defenses of consequentialism in the history of philosophy, from the work of the classical utilitarians Bentham, Mill, and Sidgwick to that of Peter Singer, one of the world's most influential living philosophers and the founder of the animal liberation and effective altruism movements. Does consequentialism lend itself to the Panoptical nightmares of the surveillance state, or can it be a force for a genuinely emancipatory ethics and politics? (A) (B)

Some of the greatest ethical and political challenges confronting the world today are related to environmental issues: for example, climate change, loss of biodiversity, the unsustainable use of natural resources, and other threats to the well-being of both present and future generations. Using both classic and contemporary works, this course will highlight some of the fundamental and unavoidable philosophical questions informing such environmental issues. Can a plausible philosophical account of justice for future generations be developed? What counts as the ethical treatment of non-human animals? What does the term "natural" mean, and can natural environments as such have moral standing? (A) (B)

What are the aims of education? Are they what they should be, for purposes of cultivating flourishing citizens of a liberal democracy? What are the biggest challenges - philosophical, political, cultural, and ethical - confronting educators today, in the U.S. and across the globe? How can philosophy help address these? In dealing with such questions, this course will provide an introductory overview of both the philosophy of education and various educational programs in philosophy, critically surveying a few of the leading ways in which philosophers past and present have framed the aims of education and the educational significance of philosophy. From Plato to the present, philosophers have contributed to articulating the aims of education and developing curricula to be used in various educational contexts, for diverse groups and educational levels. This course will draw on both classic and contemporary works, but considerable attention will be devoted to the work and legacy of philosopher/educator John Dewey, a founding figure at the University of Chicago and a crucial resource for educators concerned with cultivating critical thinking, creativity, character, and ethical reflection. The course will also feature field trips, distinguished guest speakers, and opportunities for experiential learning.

Many of the toughest ethical and political challenges confronting the world today are related to environmental issues: for example, climate change, loss of biodiversity, the unsustainable use of natural resources, pollution, and other threats to the well-being of both present and future generations.  Using both classic and contemporary works, this course will highlight some of the fundamental and unavoidable philosophical questions presented by such environmental issues.  What do the terms “nature” and “wilderness” even mean, and can “natural” environments as such have ethical and/or legal standing?  Does the environmental crisis demand radically new forms of ethical and political philosophizing and practice?  Must an environmental ethic reject anthropocentrism?  If so, what are the most plausible non-anthropocentric alternatives?  What counts as the proper ethical treatment of non-human animals, living organisms, or ecosystems?  What fundamental ethical and political perspectives inform such approaches as the “Land Ethic,” ecofeminism, and deep ecology?  Is there a plausible account of justice for future generations?  Are we now in the Anthropocene?  Is “adaptation” the best strategy at this historical juncture?  How can the wild, the rural, and the urban all contribute to a better future for Planet Earth? (A)