Autumn

Spinoza's philosophy is classical in conception, in that it aims to show us how to live wisely. But his ethical interpretation of wisdom is shaped by a psychological account of human affect and a firm sense of the empowering role of politics. To live wisely we have to understand our affects and use them to create co-operative ways of life. At the same time, we have to take account of the ways in which our affects are shaped by political circumstances and ideals. This seminar will examine Spinoza's account of the shifting relations between these variables. Drawing on several of his writings (Ethics, Theologico-Political Treatise, Political Treatise, Correspondence) we shall examine his central conceptions of affect, imagination, understanding, power and politics. Our discussions will also address a sequence of questions. What constructive and destructive roles does imagination play in political life? How is social co-operation related to understanding? How far can Spinoza's conception of imagination help us to develop a compelling theory of ideology? Is politics, as Spinoza conceives it, fundamentally agonistic? What part does politics play in the blessed life envisioned at the end of the Ethics? What makes this way of life more empowering than any other?

What is imagination, and what functions does our power of imagination have in our lives? The seminar will approach these general questions via more specific ones such as the following. What are the relations between imagining, perceiving, remembering, and dreaming? Does our capacity for imagination play a role in enabling us to perceive? Does imagining something involve forming a mental image or picture of that thing? If not, how should we conceive of the objects of imagination? What is the nature of our engagement with what we imagine, and how does this engagement explain our ability to feel emotions such as fear, pity, and sympathy for imaginary beings? What is the role of imagination or fantasy in structuring our understanding of ourselves and our relations to other persons? Is there such a thing as the virtuous state of the power of imagination? Readings will be drawn from various classic discussions of imagination - e.g., Aristotle, Hume, Kant, Freud, Wittgenstein, Sartre - and from some contemporary sources. (III)

Plato and Aristotle both made extensive appeal to craft knowledge as a model for theorizing practical and political wisdom. In this seminar we will examine their conceptions of craft and its relation to wisdom. Readings will likely come from Plato's Ion, Gorgias, Republic, and Statesman and Aristotle's Nicomachean Ethics and Metaphysics. (IV)

The most philosophically explicit and rigorous of the British Utilitarians, Henry Sidgwick made important contributions to normative ethics, political philosophy, and metaethics. His work also has important implication for law. His great work The Methods of Ethics, which will be the primary focus of this seminar, has been greatly admired even by those who deeply disagree with it - for example John Rawls, for whom Sidgwick was important both as a source and as a foil, and Bernard Williams, who wrote about him with particular hostility. Sidgwick provides the best defense of Utilitarianism we have, allowing us to see what it really looks like as a normative ethical and social theory. Sidgwick was also a practical philosopher and activist, writing on many topics, but especially on women's higher education, which he did much to pioneer at Cambridge University, founding Newnham College with his wife Eleanor. A rationalist who helped to found the Society for Psychical Research, an ardent feminist who defended the ostracism of the "fallen woman," a closeted gay man who attempted to justify the proscriptions of Victorian morality, Sidgwick is a philosopher full of deep tensions and fascinating contradictions, which work their way into his arguments. So we will also read the work in the context of Sidgwick's contorted relationship with his era. An undergraduate major in philosophy or some equivalent solid philosophy preparation. (I) (IV)

About half of the sessions will discuss philosophical and legal issues related to animal rights, and the other half will discuss issues of environmental ethics, focusing on the ethics of climate change. 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.

This course meets in Autumn and Winter quarters.

The workshop involves discussion of general issues in writing the essay and student presentations of their work. Although students do not register for the Summer quarter, they are expected to make significant progress on their preliminary essay over the summer.

Neo-Aristotelian practical philosophy encompasses one of the three most important strands of work in contemporary ethics (the other two are neo-Kantian and neo-Humean lines of thought). Aristotelian approaches in practical philosophy generally treat humanity - human nature - as providing a foundation or framework for systematic work in practical philosophy. In this sense, philosophical anthropology is crucial to neo-Aristotelian ethics. In this seminar we will read, write, and think about work in philosophical anthropology meant to provide a framework for neo-Aristotelian practical philosophy. (I)

The goal of this course is to have MAPH students explore the historical origins of analytic philosophy. Beginning with Bolzano and Frege, we will look at the development of analytic philosophy through the work of figures such as Russell, Wittgenstein, Carnap, Quine and Kripke. We will try to understand the growing concern with linguistic matters in this period, and also examine the rise and fall of positivism. At the end of the course, MAPH students should have a more solid understanding of the central issues that have shaped modern American-European analytic philosophy, and some of the important ways in which this tradition diverges from contemporary continental philosophy. We will mostly read primary materials, and will use Coffa's 'The Semantic Tradition from Kant to Carnap: To the Vienna Station' as a secondary source.