Ancient Philosophy

Plato refers to him as "Father Parmenides"; even Aristotle grudgingly admits that discussing his views "offers scope for philosophy"; Hegel says that Parmenides "began Philosophy proper"; Heidegger describes him, together with Heraclitus, as "the founder of all thinking." In this course we will work through many of the remaining fragments of his poem, taking as our guide the wonderful new book by Matt Evans from which this course takes its title, Parmenides and the Origin of Metaphysics (Oxford, 2026). 

This course is intended as a sequel to Sean Kelsey’s Winter quarter course on Physics I-III.3. We will pick up in Physics III with Aristotle’s account of infinity, proceeding through the rest of the Physics to discuss space, time, and void in VI, the logic and structure of change in V-VII, and the source of motion in the world in VIII. We will focus in particular on the theory of the continuum as a mark of the natural, as a limit of what is knowable, and as the basis for Aristotle's understanding of complexity.

Sean Kelsey’s course is not a prerequisite, but students should have read Physics I-III.3 prior to the first day of class.

This course will explore the notion of “nous”, which could be translated as “mind,” “intellect” or “thought,” in the works of Anaxagoras, Plato, and Aristotle. Ancient theories of nous broadly understand nous to be something impersonal, divine, and to denote a form of thought prior to discursive scientific thinking. Further, nous is understood by all three philosophers as having a cosmological significance. We will attempt to understand the development of this idea, the reasons for its significance in ancient theories of the soul, of epistemology, cosmology, and of metaphysics. 

In this course, we will engage with one of the fundamental texts of practical philosophy, Aristotle’s Nicomachean Ethics. In addition to reading the text closely, we will critically discuss secondary literature, as well as contemporary attempts to revive and enlist Aristotle, with the aim of familiarizing ourselves with the work’s themes, understanding major fault lines in its interpretation, and appreciating its enduring significance. Topics to be considered include happiness and the good life, virtue, and practical reasoning. (A)

The Eudemian Ethics is one of Aristotle’s two major works about the nature of human happiness. Although not as famous as its Nicomachean counterpart, it is filled with distinctive, fascinating, and philosophically appealing discussions about virtue (including the super-virtue, “noble-goodness”), deliberation, luck, friendship, and the relation of all of these to “living well.” It also contains important discussions about philosophical methodology and ethical teleology. We will read our way through some of the EE’s most interesting arguments, taking advantage of the many recent articles written about them.

In a way the course is text-oriented: our focus will be much of the first three books of Aristotle’s Physics. But the topics of these texts comprise a substantial portion of most anyone’s list of ‘Aristotle essentials’: his hylomorphism, definition of nature, theory of causes, chance and luck, natural teleology, nature and necessity, definition of motion. In addition to being a good introduction to a substantial portion of Aristotle’s ‘system,’ studying these texts will help develop facility in handling some of Aristotle’s philosophical vocabulary and distinctions. (A) (III)

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. 

This course is about the Socrates of Plato’s dialogues: about his ‘philosophy,’ and about the man (the character) himself. We will approach these as two sides of the same coin (the character as embodying philosophy); both are paradoxical and elusive; we will try, not exactly to pin them down, but to enter into and develop a feel for them. 

The focus of this course will be how philosophy arises in response to problems in the conditions of human life, especially our mortality and the prevalence of social injustice. Every one of us will die one day; and every one of us suffers from and/or helps perpetuate some form of injustice. These can be sources of alienation, suffering, and bad choices; they can also be sources of conviction, bravery, and wisdom. We will aim to understand how philosophy fits into this picture, and especially how a person can use philosophy to find meaning for their life in relation to both death and injustice. Topics will include questions about what death is, how it can be harmful, and what role it plays in living a meaningful life; we will explore historical figures, such as Socrates and the Buddha, as well as contemporary texts and issues relating to death and injustice. (A)

Aristotle’s Metaphysics is one of the most difficult and rewarding texts in the philosophical tradition. It attempts to lay out the goals, methods, and primary results of a science Aristotle calls “first philosophy.” First philosophy is the study of beings just insofar as they are beings (as opposed to physics, which studies beings insofar as they come to be, pass away, or change), and if completed it would stand as the most fundamental and general science. Our aim will be to understand: if and how such a science is possible, what the principles of such a science are, what being is, which beings are primary, and what are the causes of being qua being. We will discuss the Metaphysics as a whole, but focus on A-B, Γ, Z, Η, Θ, and Λ. Our approach will be “forest,” rather than “tree” oriented, preferring in most cases a coherent overview to close reading. (B)