Autumn

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.

A paradox is a piece of reasoning that proceeds from reasonable assumptions and seems to be valid but which yields a conclusion that cannot be accepted. The analysis of paradoxes often teaches us something about what exists, what we can say, and how we should reason. In this course, we will explore some famous paradoxes of both deductive and non-deductive logic in order to see what we may learn from them about the nature and limits of deductive and non-deductive reasoning. Possible topics include the liar paradox, the paradox of the unexpected hanging, the so-called semantic paradoxes, the sorites paradox, Russell's paradox and some of the paradoxes associated with the concept of probability. (B)

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.

The seminar will be devoted to conceptions of the sacred. We shall read Rodulf Otto ("The Idea of the Holy"), Marcia Eliade ("The Sacred and the Profane"), and Sigmund Freud ("Totem and Taboo"). We shall review the Kant's discussion of sublime as the origin of Otto's very influential phenomenological conceptions of the Sacred. We shall then proceed to discuss various positions concerning the essential links of art, philosophy, and the sacred.

In this course, we will read, write, think, and talk about moral philosophy, focusing on two classic texts, Immanuel Kant's Groundwork of the Metaphysics of Morals and John Stuart Mill's Utilitarianism. We will work through both texts carefully, and have a look at influential criticisms of utilitarianism and of Kant's ethics in the concluding weeks of the term. This course is intended as an introductory course in moral philosophy. (A)

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 provides an introduction to philosophy though a consideration of the extraordinary diversity of its historical pedagogical practices and literary (and non-literary) forms and genres. "Philosophy" has been everything from a way of life to an academic profession, and "philosophizing" has been conducted in such forms and genres as Socratic conversation, scholastic debate, lectures, group discussions, dialogues, aphorisms, fables, poetry, meditations, novels, reviews, essays, treatises, music, and more. Cultivating some sense of this diversity is crucial to understanding many of the deep differences between philosophical perspectives, past and present. (A) (B)

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)