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Course Criteria
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3.00 Credits
This course provides an introduction to a tradition of thought from the later eighteenth and earlier nineteenth centuries in Germany which is heavily focused on issues concerning language. The thinkers in this tradition include Herder, Hamann, the Schlegel brothers, Wilhelm von Humboldt, and Hegel. In addition to covering philosophy of language in the narrow sense, we consider topics in such closely related areas as the theory of interpretation ("hermeneutics") and the theory of translation . M. Forster. Spring. (B) (V)
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3.00 Credits
The central question of ethics, as traditionally conceived, is how we ought to live, or how we ought to live together. This course begins with the examination of two ancient expressions of "immoralism," according to which it is only a kind of a high-minded foolishness to think of the good of another, or to worry oneself about justice. We consider how this challenge is addressed by Plato and, then, overleaping the centuries, by a number of modern and contemporary authors . A. Ford. Autumn. (A)
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3.00 Credits
PQ: Third- or fourth-year standing. What is civic knowledge Although civic rights and duties are supposedly universal to all citizens in a "democratic" nation, their implementation often depends on the strength of community connections and the circulation of knowledge across racial, class, and social boundaries. Focusing on the city of Chicago, we ask how citizens (in their roles as citizens) forge communities, make urban plans, and participate in civic affairs. How does the city construct the public spheres of its residents Are the social practices of Chicagoans truly "democratic" Could they be What does "Chicago" stand for, as a political and cultural symbol For both Chicagoans and their representatives, the circulation of knowledge depends not only on conventional media but also on how the city is constructed and managed through digital m edia. R. Schultz, M. Browning. Win
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3.00 Credits
PQ: Consent of instructor. This course introduces problems in the philosophy of art with both traditional and contemporary texts. Topics include the definition of art, representation, expression, metaphor, and taste. T. Cohen. Spring. ( A)
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3.00 Credits
Background in science not required. This course charts the development of the notion of mechanism-from the ancient atomists; to the seventeenth century corpuscularians; up to the present day, where the search for mechanisms in nature has been severely challenged by quantum mechanics. We examine whether and how our conceptions of scientific explanation and causation depend on the notion of mechanism. Are the only good explanations in science those that connect causes and effects in continuous chains What notion of causation is required to make this work How are these questions affected by results in modern science, physics and biology in particular Relevant scientific material is treated conceptually. B. Fogel. Spring. ( B)
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3.00 Credits
The first part of this course considers Martin Heidegger's critique of humanism and various attempts to formulate alternative versions of humanism. We also study Emmanuel L évinas ' conception of ethics as first philosophy and its effect on political philosophy and philosophy of religion, Jacqu es Derrida 's politics of hospitality and cosmopolitanism, and Pie rre Hado t's conception of spiritual exercises and philosophy as a way of life. In the second part of this course, we discuss the status of ethical, political, and religious concepts after the experience of Auschwitz. In addition to P rimo Le vi's If This Is a Man, other readings may come from Lévinas, Robert Antelme, Sara Kofman, and Hans Jonas. Texts in English and the ori ginal. A. Davidson. Wi
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3.00 Credits
This course is a reading of works by a variety of contemporary authors who deal with the question of whether, and how, fiction and philosophy are related to one another. T. Cohen. Winter. ( A)
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3.00 Credits
In times of crisis, political philosophy is especially relevant, calling for critical clarification of and reflection on the most fundamental terms of our political life and suggesting new possibilities for the future. What does a justifiable or legitimate political order involve What are the most compelling and reasonable theories of justice, and how does justice relate to rights, obligations, duties, virtues, freedoms, democracy, patriotism, political ideals, and the other terms of political philosophy and civic knowledge How should a "just society" reconstruct notions of gender and sexuality, forms of political participation, our relations to the environment, and our relations to the global order, especially the global poor And what should citizens do when the political order falls short of the justificatory ideal B. Schultz. Spring. (A)
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3.00 Credits
This course helps students think philosophically about human rights. We ask whether human rights has or needs philosophical foundations, what we need such foundations for, and where they might be found. We also ask some questions that tend to generate the search for philosophical foundations: Are human rights universal or merely the product of particular cultures What kinds of rights (e.g., political, cultural, economic, negative, positive) are human rights Can there be human rights without human duties Without universal enforcement Do the rights we enshrine as human mark only some of us (e.g., men) as human Autumn.
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3.00 Credits
This course is a survey of several research directions in the last fifty or so years. We pursue the presumed possibility of constructing an intelligent artifact (and thereby, perhaps, undermining the last objection to materialism). J. Haugeland. Spring. ( B)
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