Spring

Leo Strauss’s œuvre contains two discussions of the works of classical poets: An outstanding book on Aristophanes’ comedies (Socrates and Aristophanes, 1966), and a demanding essay on Lucretius’ poem (“Notes on Lucretius”, 1968). Socrates and Aristophanes I shall teach in the spring of 2022. In the spring of 2021, I shall present my interpretation of Strauss’s “Notes on Lucretius” and of Lucretius’ work itself − a most radical, non-teleological and non-anthropocentric view of nature. In a 1949 letter to E. Voegelin Strauss wrote about Lucretius: “His poem is the purest and most glorious expression of the attitude that elicits consolation from the absolutely hopeless truth for the only reason that it is the truth … The closest approximation in our world is the side of Nietzsche that is turned to science.” A special focus of the seminar will be on the poetic means Lucretius uses for teaching philosophy. Literature: Leo Strauss: “Notes on Lucretius,” in: Liberalism Ancient and Modern. New York 1968, pp. 76−139. Lucretius: De rerum natura / On the Nature of Things. Ed. Cyril Bailey, Oxford 1947. 

In this course, we will examine the psychological bases of knowledge and inquire into their wider epistemological significance. Our guiding aim is to understand
some of the ways in which our reliance on intuition, heuristics, and gut feelings shape our attitudes toward “fake news”—or deliberate misinformation and manipulation—in its many guises. Three questions will guide our investigation. First, how should insights about the rationality (or lack thereof) of gut feelings inform the way we think about fundamental issues in epistemology? We will consider, for example, justification, the nature of evidence, the reliability of testimony, and intellectual virtues and
vices. Second, might some of the reasoning biases that are typically deemed irrational be, at least in some contexts, rational? Third, insofar as our gut feelings do produce irrational behavior, what lessons should we draw about our own thinking and the ways in which we evaluate and engage in discourse? What normative principles might we adopt that both (a) give due place to our deep dependence upon gut feelings and (b) help mitigate their potentially pernicious effects? (B)

This course will study in alternation chapters from Maimonides' Guide of the Perplexed and David Hume's Dialogues concerning Natural Religion, two major philosophical works whose literary forms are at least as important as their contents. Topics will include human knowledge of the existence and nature of God, anthropomorphism and idolatry, religious language, and the problem of evil. Time permitting, we shall also read other short works by these two authors on related themes. (B) (III)

This is a workshop for 2nd year philosophy graduate students, in which students revise a piece of work to satisfy the PhD program requirements.

The texts we will read: Heidegger’s 1929 book, Kant and the Problem of Metaphysics, his 1935 course, published as the book What is a Thing, the critique of Hegel published in 1957, Identity and Difference, and the 1942/43 lectures published as Hegel’s Concept of Experience.  We will conclude with a discussion of Heidegger’s 1936 lectures, Schelling’s Treatise on the Essence of Human Freedom.

The topic of the course: finitude.

In this seminar we shall consider contemporary psychoanalytic thinking on fundamental aspects of human being: envy and gratitude, the capacity to learn from experience, mourning and depression, Oedipal struggles, the structure of the I, the superego and other forms of defense.  We shall also consider relevant clinical concepts such as projective identification, splitting, internal objects, the paranoid-schizoid position, the depressive position, and attacks on linking. The seminar will focus on a group of psychoanalytic thinkers who have come to be known as the Contemporary Kleinians.  Their work develops the traditions of thinking that flow from the works of Sigmund Freud and Melanie Klein -- and we shall consider their writings as well when appropriate.  Readings from Betty Joseph, Edna O'Shaughnessy, Wilfrid Bion, Hanna Segal, Elizabeth Spillius, John Steiner, Ronald Britton, Michael Feldman, Irma Brenman Pick and others.

From Plato to the present, notions of happiness have been at the core of heated debates in ethics and politics.  What is happiness?  Is it subjective or objective?  Is it a matter of pleasure or enjoyment?  Of getting what one most wants?  Of flourishing through the development of one’s human capabilities?  Of being satisfied with how one’s life is going overall?  Is happiness the ultimate good for human beings, the essence of the good life and tied up with virtue, or is morality somehow prior to it?  Can it be achieved by all, or only by a fortunate few?  Can it be measured, and perhaps made the basis of a science?  Should it be the aim of education?  What causes happiness?   Does the wrong notion of happiness lend itself to a politics of manipulation and surveillance?   What critical perspectives pose the deepest challenges to the idea that happiness matters?  These are some of the questions that this course addresses, with the help of both classic and contemporary texts from philosophy, literature, and the social sciences.  The approach will involve a lot of more or less Socratic questioning, which may or may not contribute your personal happiness. (A)

We will study this work in its entirety, chiefly from a philosophical point of view.  The more popular, more autobiographical Books (I-IX) already offer a good deal of philosophical material; themes treated include the will, friendship, good and evil, knowledge, truth, incorporeal reality, and divine providence.  Then come the more impersonal Books (X-XIII), which present extended and sometimes impassioned inquiries into the natures of memory, time, eternity, and creation.  Latin would be helpful, but it is not required. (A)

Course begins in late Spring quarter and continues in the Autumn quarter.