Metaphysics

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)

In this seminar, we will examine the logical and metaphysical writings of Gottfried Wilhelm Leibniz. We will begin by exploring the metaphysical underpinnings of Leibniz’s calculus of analytic containment, as developed in such essays as General Inquiries into the Analysis of Concepts and Truths (1686) and A Mathematics of Reason (1690). We then consider how Leibniz’s logic informs some of the metaphysical ideas developed in some of Leibniz’s less technical philosophical writings, including Discourse on Metaphysics (1686) and On the Ultimate Origination of Things (1697). These distinctive logico-metaphysical conceptions, which give a singular shape to Leibniz’s philosophy, reach their full maturity in his best known essay on metaphysics, the Monadology (1714), with which the seminar will conclude. (IV)

Our central text will be Thomas Aquinas’s commentary on Metaphysics IX, which is Aristotle’s thematic treatment of potency and act. We will frame this with other passages—from parts of Thomas’s Metaphysics commentary, from his commentaries on other works of Aristotle, especially the Physics, and from some of his stand-alone writings—which exhibit ways in which he uses and extends the concepts. Time permitting, we will also look into Thomas’s famous notion of being (esse) as the “actuality of all acts.” It has Neoplatonic roots, and its compatibility with Aristotle’s thought on being and act is disputed. (B)

In this course we will explore some of the central questions in epistemology and metaphysics. In epistemology, these questions will include: What is knowledge? What facts or states justify a belief? How can the threat of skepticism be adequately answered? How do we know what we (seem to) know about mathematics and morality? In metaphysics, these questions will include: What is time? What is the best account of personal identity across time? Do we have free will? We will also discuss how the construction of a theory of knowledge ought to relate to the construction of a metaphysical theory-roughly speaking, what comes first, epistemology or metaphysics? (B)

The notion of substance has long been at the center of metaphysical theorizing. Substances are said to be fundamental and independent things, capable of existing on their own, which are the bearers of properties. An account of substance has also been thought central to metaphysics in that the primary sense of ‘being’ is the sense in which substances are beings. But there has been a great deal of controversy over how to give an account of the nature or being of substance, what sorts of things we should count as substances, what we can know of substance, and even whether the notion of substance is intelligible. In this course we will examine a number of influential accounts of substance in medieval, early modern, and contemporary metaphysics. Historical figures we will likely read include Aquinas, Scotus, Ockham, Suárez, Descartes, Spinoza, and Locke. Contemporary readings may include texts by Justin Broackes, Kit Fine, Robert Pasnau, Kathrin Koslicki, Michael Della Rocca, and Shamik Dasgupta. (B)

In this seminar we will explore a set of interrelated topics in the philosophy of action. These include: the purposive structure of practical reason, the nature of the relationship between means and ends, the idea of ‘practical inference’, and the place of causation in the understanding of intentional agency. Course readings comprise a manuscript by the course instructor in conjunction with a constellation of primarily contemporary writings on these topics. (I)

A fundamental category through which we understand the world is the category of action. This course offers an intensive overview of the metaphysics of action. We will first cover some basics including the relationship between actions, agency, and agents, the range of action kinds, what kind of thing action is, the distinction between basic and nonbasic action, agent nihilism, and the possibility of mental action. Next, in hopes of coming to better understand the nature of action, we will look at how action relates to other phenomena such as reasons, causation, knowledge, control, and normative life. (B) (II)

In this course we will explore some of the central questions in epistemology and metaphysics. In epistemology, these questions will include: What is knowledge? What facts or states justify a belief? How can the threat of skepticism be adequately answered? How do we know what we (seem to) know about mathematics and morality? In metaphysics, these questions will include: What is time? What is the best account of personal identity across time? Do we have free will? We will also discuss how the construction of a theory of knowledge ought to relate to the construction of a metaphysical theory-roughly speaking, what comes first, epistemology or metaphysics? (B)

The aim of this course is to explore the tensions and convergences between two of the most profoundly important areas of environmental philosophy. "Ecocentrism" is the view that holistic systems such as ecosystems can be ethically considerable or "count" in a way somewhat comparable to human persons, and such a philosophical perspective has been shared by many prominent forms of environmentalism, from Aldo Leopold's Land Ethic to Deep Ecology to the worldviews of many Native American and Indigenous peoples. For some prominent environmental philosophers, a commitment to ecocentrism is the defining test of whether one is truly an environmental philosopher. "Environmental Racism" is one of the defining elements of environmental injustice, the way in which environmental crises and existential threats often reflect systemic discrimination, oppression, and domination in their disproportionate adverse impact on peoples of color, women, the global poor, LGBTQ populations, and Indigenous Peoples. Although historically, some have claimed that ecocentric organizations such as Greenpeace have neglected the problems of environmental injustice and racism in their quest to, e.g., "save the whales," a deeper analysis reveals a far more complicated picture, with many affinities and alliances between ecocentrists and activists seeking environmental justice. (A)

The aim of this course is to explore the tensions and convergences between two of the most profoundly important areas of environmental philosophy. "Ecocentrism" is the view that holistic systems such as ecosystems can be ethically considerable or "count" in a way somewhat comparable to human persons, and such a philosophical perspective has been shared by many prominent forms of environmentalism, from Aldo Leopold's Land Ethic to Deep Ecology to the worldviews of many Native American and Indigenous peoples. For some prominent environmental philosophers, a commitment to ecocentrism is the defining test of whether one is truly an environmental philosopher. "Environmental Racism" is one of the defining elements of environmental injustice, the way in which environmental crises and existential threats often reflect systemic discrimination, oppression, and domination in their disproportionate adverse impact on peoples of color, women, the global poor, LGBTQ populations, and Indigenous Peoples. Although historically, some have claimed that ecocentric organizations such as Greenpeace have neglected the problems of environmental injustice and racism in their quest to, e.g., "save the whales," a deeper analysis reveals a far more complicated picture, with many affinities and alliances between ecocentrists and activists seeking environmental justice. (A)