Winter

(B) (II)

This course meets in Autumn and Winter quarters.

Type theory is a new way of thinking about logic in which proofs are associated with computational verifications. It revolves around the Curry-Howard correspondence, which connects the idea of proof with the idea of computation. This class will introduce students both to the mathematical and philosophical issues involved in this way of looking at logic. In particular, the Curry-Howard correspondence will be examined in both simple and complex forms, culminating in versions of the Curry-Howard correspondence for classical logic that involve lambda calculi of catching and throwing exceptions, as well versions of the Curry-Howard correspondence for higher order logic that involve dependent type theory. This will all be used to give a novel account of the meaning of the logical connectives, as well as a different way of viewing the fundamental difference between intuitionistic and classical logic. The course will use notes from a forthcoming book, and students without knowledge of the lambda calculus are advised to contact the professor for some preparatory reading. The class is suitable for those who already have a working familiarity with the ideas of elementary logic. (B) (II)

Students writing senior essays register once for PHIL 29901, in the Autumn Quarter, and once for PHIL 29902, in the Winter Quarter. The Senior Seminar meets for two quarters, and students writing essays are required to attend throughout.

In the early part of the 20th Century, novelists from all over Europe converged on the thought that humanity was in some kind of crisis: culture had broken.  In this class, we will read classics of modernist literature by James Joyce, Robert Musil, Fernando Pessoa, Virginia Woolf, Hermann Broch, Wallace Stevens, alongside philosophical and critical texts by William James, Martin Heidegger, Walter Benjamin, Georg Lukacs, Robert Pippin and others.  Our goal will be to try to understand what has changed for us: what is the new problem of the meaning of life?

As “theoretical reasoning” is the philosopher’s term of art for reasoning about what is true, “practical reasoning” means to name reasoning about what to do. But on the standard conception of the contemporary philosophical literature, there is no real distinction to be drawn here. “Practical reasoning” is just a species of theoretical reasoning, directed to truths about what we are to do. In this seminar, we will explore an older tradition, beginning with Aristotle and running through Hegel and Anscombe, which seeks to make out a much more interesting thought: that practical reasoning takes us not merely to a judgment of the truth of what we are to do, but all the way to the doing itself. Since reasoning is thinking, this conception implies that there is a form of thinking that is also, and equally, acting. We will read a range of texts from both the historical and contemporary literature, with a view toward seeing how we may make good on this difficult idea. And we will consider in a preliminary way the potential bearing of artificial intelligence upon our question. (I)

The purpose of this course is to explore the relationship between the project of human freedom—the project of liberation—and the idea of enlightenment. The main theme is a question: Is liberation simply a matter of enlightenment? That is, does freedom come from a special kind of profound knowledge? Affirmative answers to this question can be found in many places across the world and history, from Gautama the Buddha and the Stoic Epictetus to Francis Bacon and Immanuel Kant. Others have insisted that enlightenment, while part of liberation, is not reducible to it: liberation is a social, economic, and political process, facilitated by a kind of realization about one’s lack of freedom, but not reducible to it. This kind of thought is also ubiquitous: from Marcus Garvey and Frederick Douglass to Angela Davis and Catherine MacKinnon. Still others have been skeptical of enlightenment: most famously, Frankfurt school theorists Max Horkheimer and Theodore Adorno.

At stake in this debate is a set of fundamental questions about the human condition and what one is to do with one’s life. Why, for example, are we supposedly unfree?  After all, many people—including many of you considering enrolling in this class—have relative freedom of bodily movement, the ability to choose when and where to eat your next meal, or whom to love. But all of these thinkers agree that we—all of us, from the college student to the political prisoner to the head of state—are unfree. Why? Understanding this striking claim will help us interrogate what it means to be a human being and what aspirations we may all be committed to simply by virtue of participating in a social order. Appreciating how different thinkers agree that we are all unfree, but disagree on why or what this amounts to, will also help us get into view their different ideas of what human freedom is, how it should be achieved, and therefore what should be done now. As such, we will have the opportunity to dissect and criticize the ideas, arguments, and values that are developed in favor of one position rather than another. By the end of the course, students should be able to articulate some ideas, arguments, and values of their own with regard to liberation and enlightenment. (A)

This course provides an introduction to Spinoza’s philosophy and his relation to German thought, both prior to and within German idealism. In addition to carefully reading Spinoza’s own writings, we will consider rationalist alternatives to Spinoza’s metaphysics, the Pantheism controversy, and the acosmism charge. Beyond Spinoza, authors to be read include Leibniz, Moses Mendelssohn, and Hegel.

This course combines economic theory (the theory of the firm), legal theory (labor law), and labor history, with political philosophy to examine questions of justice for workers that are often ignored in academic political philosophy. The course begins by considering very basic questions from economic theory, including what markets are, and why production in the economy is organized through firms, and what economists have to say about why firms are arranged so hierarchically. Given this background, we next turns to consider injustices at the work, including worker domination, exploitation, and the casualization of employment. We consider responses including universal basic income that decouples access to goods from work; worker organization and resistance through the labor movement and tools such as collective bargaining; and finally, the reorganization of the economy to foster either shared control over firms or worker cooperatives. Along the way we consider the right to strike, the connection of race and labor, and different visions of a more just future for workers. (A)

How did philosophy come to be understood as a special concern with our language? We shall deal with this question by studying some essential chapters in twenty-first-century philosophy (Frege, Wittgenstein, Carnap, Quine, Davidson).