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Fulfills GE Requirement: Letters
Introduction to Philosophy: Well-Being and the Good Life
Sec. 3, 8, 10 Jacob D. Hogan
Anciently, philosophy was viewed as the path to happiness and well-being (eudaimonia). Though philosophy (as an academic discipline) has different aims today, happiness and well-being remain greatly desirable elements of well-lived lives.
In this course, we will examine what philosophy has to say about “the good life” and how to attain it. Some of the ideas about “the good life” we will study this semester are, without exaggeration, foundational to Western culture (e.g., ever heard or used the phrase “whatever doesn’t kill you makes you stronger”? But do you know who developed that idea in the first place?).
The following (non-exhaustive) questions will lead our search. What is the best life for a human being to live? Is “the good life” a happy life, or are there points of divergence between goodness and happiness? Does life have a meaning, and if so, how is that meaning sought / created / expressed / discovered? Do we need God for life to be meaningful? Can the “good life” look different for different people, or are any features of “the good life” universal? If so, what are they?
Additional sections of Phil 110 are also available.
Introduction to Philosophy: Well-Being and the Good Life
Sec. 3, 8, 10 Jacob D. Hogan
Anciently, philosophy was viewed as the path to happiness and well-being (eudaimonia). Though philosophy (as an academic discipline) has different aims today, happiness and well-being remain greatly desirable elements of well-lived lives.
In this course, we will examine what philosophy has to say about “the good life” and how to attain it. Some of the ideas about “the good life” we will study this semester are, without exaggeration, foundational to Western culture (e.g., ever heard or used the phrase “whatever doesn’t kill you makes you stronger”? But do you know who developed that idea in the first place?).
The following (non-exhaustive) questions will lead our search. What is the best life for a human being to live? Is “the good life” a happy life, or are there points of divergence between goodness and happiness? Does life have a meaning, and if so, how is that meaning sought / created / expressed / discovered? Do we need God for life to be meaningful? Can the “good life” look different for different people, or are any features of “the good life” universal? If so, what are they?
Additional sections of Phil 110 are also available.
David Jensen
Our unifying theme in Philosophy 420 will be reference and representation, in particular with regard to names and descriptions. This has been one of the most important and vibrant areas of discussion in the philosophy of language during the past century. We will approach these topics by reading Frege, Russell, Strawson, Donnellan, Kripke, and Putnam. We will conclude with some discussion of "applied" issues in the Philosophy of Language (e.g. offensive language. . .)
Our unifying theme in Philosophy 420 will be reference and representation, in particular with regard to names and descriptions. This has been one of the most important and vibrant areas of discussion in the philosophy of language during the past century. We will approach these topics by reading Frege, Russell, Strawson, Donnellan, Kripke, and Putnam. We will conclude with some discussion of "applied" issues in the Philosophy of Language (e.g. offensive language. . .)
Travis Anderson
This Advanced Topics in Ethics course will focus on the emergent field of Care Ethics and its intersection with Virtue Ethics and Contractarianism (Social Contract Theory). Many prominent advocates of contemporary Care Ethics have also written widely in either Virtue Ethics or Contractarianism, and accordingly take an Aristotelian or contractarian approach when theorizing the merits of an ethics built around love, empathy, and caregiving—especially the kind of caregiving practiced in the home (and exemplified by Jesus in the New Testament). We will read key texts to date in all three ethical theories with an eye to identifying their shared commitments and values, and to evaluating their respective strengths and weaknesses. Throughout the course we will also discuss religious views of morality, and how Care Ethics might embody a secular, universalist approach to implementing religiously affirmed moral values.
This Advanced Topics in Ethics course will focus on the emergent field of Care Ethics and its intersection with Virtue Ethics and Contractarianism (Social Contract Theory). Many prominent advocates of contemporary Care Ethics have also written widely in either Virtue Ethics or Contractarianism, and accordingly take an Aristotelian or contractarian approach when theorizing the merits of an ethics built around love, empathy, and caregiving—especially the kind of caregiving practiced in the home (and exemplified by Jesus in the New Testament). We will read key texts to date in all three ethical theories with an eye to identifying their shared commitments and values, and to evaluating their respective strengths and weaknesses. Throughout the course we will also discuss religious views of morality, and how Care Ethics might embody a secular, universalist approach to implementing religiously affirmed moral values.
Justin White
Maurice Merleau-Ponty (1908–1961) is a major figure in the phenomenological tradition and one of the most important philosophers of the 20th century. He is certainly one of the most important figures in so-called continental philosophy, but he also has influenced many who identify with analytic, Anglo-American philosophy (in particular in philosophy of mind and cognitive science). In this class, we will focus on Phenomenology of Perception, in which he analyzes the nature of perception and embodiment and such topics as spatiality, freedom, and subjectivity. In addition to engaging with Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre in the phenomenological tradition and others in the history of philosophy, Merleau-Ponty engages with contemporary research in psychology and neurology. In addition to his influence on phenomenology, his work continues to influence contemporary work in philosophy of mind and neurophenomenology, philosophy of art, feminist philosophy, and more, as well as in other scientific and humanistic fields, such as political theory, literature, film studies, and cognitive science.
His work does not have the public notoriety of many of his contemporaries, such as Hannah Arendt, Simone de Beauvoir, Jacques Derrida, Emmanuel Levinas, Jean-Paul Sartre. There are various explanations for this. One is his premature death. He died by a stroke at the age of 53 and left behind substantial and significant unfinished work. Another factor is likely what Dermot Moran describes as his “retiring personality,” including the fact that he did not collaborate with others. Even so, his influence has been felt in much subsequent philosophical work, as listed above, and in the work of people like Oliver Sacks. His work also ranges broadly—ranging from more traditional existential phenomenology to work on politics, art, and literature—and is interesting in its own right, but also for how it influences later discussions.
Maurice Merleau-Ponty (1908–1961) is a major figure in the phenomenological tradition and one of the most important philosophers of the 20th century. He is certainly one of the most important figures in so-called continental philosophy, but he also has influenced many who identify with analytic, Anglo-American philosophy (in particular in philosophy of mind and cognitive science). In this class, we will focus on Phenomenology of Perception, in which he analyzes the nature of perception and embodiment and such topics as spatiality, freedom, and subjectivity. In addition to engaging with Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre in the phenomenological tradition and others in the history of philosophy, Merleau-Ponty engages with contemporary research in psychology and neurology. In addition to his influence on phenomenology, his work continues to influence contemporary work in philosophy of mind and neurophenomenology, philosophy of art, feminist philosophy, and more, as well as in other scientific and humanistic fields, such as political theory, literature, film studies, and cognitive science.
His work does not have the public notoriety of many of his contemporaries, such as Hannah Arendt, Simone de Beauvoir, Jacques Derrida, Emmanuel Levinas, Jean-Paul Sartre. There are various explanations for this. One is his premature death. He died by a stroke at the age of 53 and left behind substantial and significant unfinished work. Another factor is likely what Dermot Moran describes as his “retiring personality,” including the fact that he did not collaborate with others. Even so, his influence has been felt in much subsequent philosophical work, as listed above, and in the work of people like Oliver Sacks. His work also ranges broadly—ranging from more traditional existential phenomenology to work on politics, art, and literature—and is interesting in its own right, but also for how it influences later discussions.
Gordon Mower
This class is a survey of ethical theory in the classical world running from the Sophists through Markus Aurelius. We will read primary readings from early and middle Plato, Aristotle, the Stoics, Epicurus, and Cicero. Alasdair MacIntyre will be our tour guide with his secondary reader, A Short History of Ethics. Students in this class will write on and come away with an understanding of classical virtue, eudaimonia, classical natural law, etc.
This class is a survey of ethical theory in the classical world running from the Sophists through Markus Aurelius. We will read primary readings from early and middle Plato, Aristotle, the Stoics, Epicurus, and Cicero. Alasdair MacIntyre will be our tour guide with his secondary reader, A Short History of Ethics. Students in this class will write on and come away with an understanding of classical virtue, eudaimonia, classical natural law, etc.
Gordon Mower
This class surveys the thought of the seven major pre-Qin classical Chinese philosophers: Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, and Han Feizi. We read an anthology of their primary writings, and contemporary philosopher, Bryan W. Van Norden, gives us secondary guidance with his Introduction to Classical Chinese Philosophy. Students navigate the thinking of an ancient and alien culture on topics of virtue, ritual, government, self, Dao, etc.
This class surveys the thought of the seven major pre-Qin classical Chinese philosophers: Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, and Han Feizi. We read an anthology of their primary writings, and contemporary philosopher, Bryan W. Van Norden, gives us secondary guidance with his Introduction to Classical Chinese Philosophy. Students navigate the thinking of an ancient and alien culture on topics of virtue, ritual, government, self, Dao, etc.
Travis Anderson
Phil 300 is an intensive survey of all critical aspects of persuasive expository writing. The course begins with a brief overview of logic and critical thinking basics (deductive and inductive reasoning, argument strategies, fallacies, etc.), since every expository essay is essentially an argument in prose form. We will subsequently review key grammar and writing fundamentals, with an emphasis on learning to avoid and fix common grammatical errors and problems with concision and clarity. The course will then turn to exercises in critical reading and writing, mastering the skills involved in identifying and summarizing arguments in all their forms, progressing from paragraph-length texts and editorial cartoons, to opinion pieces and entire chapters and essays. Finally, the course will teach students the dominant rhetorical strategies of expository prose (thesis-defense arguments, compare and contrast arguments, research papers, etc.). Phil 300 culminates with a research paper involving all the skills covered by the course.
Phil 300 is an intensive survey of all critical aspects of persuasive expository writing. The course begins with a brief overview of logic and critical thinking basics (deductive and inductive reasoning, argument strategies, fallacies, etc.), since every expository essay is essentially an argument in prose form. We will subsequently review key grammar and writing fundamentals, with an emphasis on learning to avoid and fix common grammatical errors and problems with concision and clarity. The course will then turn to exercises in critical reading and writing, mastering the skills involved in identifying and summarizing arguments in all their forms, progressing from paragraph-length texts and editorial cartoons, to opinion pieces and entire chapters and essays. Finally, the course will teach students the dominant rhetorical strategies of expository prose (thesis-defense arguments, compare and contrast arguments, research papers, etc.). Phil 300 culminates with a research paper involving all the skills covered by the course.
Angela Faulconer
Do you have a body? Do the people you love have bodies? Then you are someone who will inevitably face questions at some of the key junctures of life: birth, reproduction, and death. If you live in society with others (and we all do), then you may have questions about what should be legal and what is moral for others to do with their bodies, and what is moral for you to do if you disagree with them or think they aren’t competent to decide. If you are a member of the Church of Jesus Christ of Latter-day Saints, you may want to learn more about why the Church opposes physician-assisted suicide, surrogate motherhood, and egg and sperm donation. If you lived through the pandemic, you may be interested in questions about rationing and how we should allocate scarce medical resources. Finally, it’s critical that we think about the coming questions about gene editing and genetic enhancement. Medical Ethics is applicable to everyone! Take this course to think through these controversial topics in a rigorous way. Expect a heavily participatory class. You should be prepared to share your thoughts and questions every class period. A great elective! Also fills the Core Topics in Western Philosophy requirement
Do you have a body? Do the people you love have bodies? Then you are someone who will inevitably face questions at some of the key junctures of life: birth, reproduction, and death. If you live in society with others (and we all do), then you may have questions about what should be legal and what is moral for others to do with their bodies, and what is moral for you to do if you disagree with them or think they aren’t competent to decide. If you are a member of the Church of Jesus Christ of Latter-day Saints, you may want to learn more about why the Church opposes physician-assisted suicide, surrogate motherhood, and egg and sperm donation. If you lived through the pandemic, you may be interested in questions about rationing and how we should allocate scarce medical resources. Finally, it’s critical that we think about the coming questions about gene editing and genetic enhancement. Medical Ethics is applicable to everyone! Take this course to think through these controversial topics in a rigorous way. Expect a heavily participatory class. You should be prepared to share your thoughts and questions every class period. A great elective! Also fills the Core Topics in Western Philosophy requirement
Derek Haderlie
Many believe that the modern sciences have had greater success in telling us about the world than any other approach to learning about the world. What justifies this belief? What are the methods that scientists use and are they good methods? The philosophy of science examines these and other questions and issues that arise from the methods and results of science. In this course, we will explore one central question: In general, what makes a good explanation of some phenomena? To do this, we will study debates over the methods and forms of explanation that scientists use.
Many believe that the modern sciences have had greater success in telling us about the world than any other approach to learning about the world. What justifies this belief? What are the methods that scientists use and are they good methods? The philosophy of science examines these and other questions and issues that arise from the methods and results of science. In this course, we will explore one central question: In general, what makes a good explanation of some phenomena? To do this, we will study debates over the methods and forms of explanation that scientists use.
Nathan Rockwood
This course aims to answer the questions “What is knowledge?” and “What kind of evidence (if any) is needed for a belief to be rational?” We will look at classic views in the history of philosophy such as Plato on the definition of knowledge, Aristotle on the foundation of knowledge, and Descartes, Locke, and Hume on skeptical doubts. We will also look at contemporary debates such as the Gettier Problem and responses to it, the debates concerning the nature of justification, and religious epistemology. The goal is to see the historical trajectory and motivations that led to the prominent theories in contemporary epistemology, and to evaluate the major views concerning the nature and structure of knowledge.
This course aims to answer the questions “What is knowledge?” and “What kind of evidence (if any) is needed for a belief to be rational?” We will look at classic views in the history of philosophy such as Plato on the definition of knowledge, Aristotle on the foundation of knowledge, and Descartes, Locke, and Hume on skeptical doubts. We will also look at contemporary debates such as the Gettier Problem and responses to it, the debates concerning the nature of justification, and religious epistemology. The goal is to see the historical trajectory and motivations that led to the prominent theories in contemporary epistemology, and to evaluate the major views concerning the nature and structure of knowledge.