Courses

Most philosophy comes in the form of books or articles where the author expounds their view over the course of many pages. But there is a long tradition of writing philosophy as a dialogue between multiple characters. These dialogues are a hoot to read and philosophically illuminating. This course is an introduction to philosophy through dialogues from various philosophical traditions around the world. The dialogues we'll read ask questions like: What is justice? Is there a God? What is the nature of personal identity? What is the nature of reality? What do we owe to nature? How does science work?

What would a perfect society look like? What ideals would it implement? What social evils would it eliminate? This course explores some famous philosophical and literary utopias, such as Plato's Republic, Thomas More's Utopia, Francis Bacon's New Atlantis, Ursula Le Guin's The Dispossessed, and others. We will also consider some nightmarish counterparts of utopias, dystopias. One of the projects in this course is a public performance, such as a speech or a short play.

Thought experiments, whether in the humanities or the sciences, offer a unique way to investigate reality through the imagination. In philosophy, proponents of thought experiments suggest that simulated experiences can give us insight into issues of knowledge, justice, happiness, perception, language, evil, and more. We will analyze how thought experiments can confirm, or disconfirm, abstract philosophical claims via imagination of a concrete scenario, rendered vividly with sensory details. Our text will be Helen De Cruz’s Philosophy Illustrated. Students will have the option to create their own original philosophical thought experiment and accompanying narrative for their final project.

Does life have a meaning? To answer this, we will explore various cross-cultural approaches to the meaning of life, both those that affirm meaning and deny it. We will cover, for example, approaches to the meaning of life grounded in divinity, creativity, striving, and more. We will also inquire into related questions about agency: Is fate compatible with meaning in life? Is meaning distinct from happiness? Is meaning a moralized concept? In addition, there will be room for student choice of topics.

This course examines a variety of topics in medical ethics. We begin with a unit on pandemic ethics: Who should get ventilators when there aren't enough for everyone? Do medical providers have a duty to treat during a pandemic? We then turn to the question "When is someone dead?" and consider how different answers to that question affect arguments over organ procurement. Our third unit is on the place of race, and racial judgments, in medicine. Is there a place for racial judgments in medicine? Finally, we turn to the question of how to think about decision making in a clinical context: what values are at play? And how should we think about disagreements between clinicians and patients? What about disagreements between patient's past wishes and their current wishes?

In this course, Carleton students will collaborate with local high school students from the Area Learning Center (ALC) to develop and articulate views on philosophical issues of interest to Carleton students and students at the ALC. Our overarching objectives are to promote the joy of doing philosophy and to foster skills among Carleton and ALC students for having good philosophical conversations. These skills include, but are not limited to listening, empathy, intellectual humility, and flexibility. 

Ian McKellen explains that when he acts on stage, “I pretend to be the person I’m portraying.” But how do you pretend to be a person? Is it different from playing make-believe or code-switching your behavior between family, friends, and classmates? Is it different from what writers do when they write about fictional people? And just what is a person, anyway? A particular body? A set of beliefs and desires? Is an actor’s race and gender independent of those of the person they portray? We’ll evaluate competing answers to such questions from philosophers, cognitive scientists, and theater practitioners.

What is a good human life? Who is a good person? From the time of Plato and Aristotle onwards, many philosophers have thought about these questions in terms of two central ideas. Virtues, such as justice or courage, make us a certain type of person (they give us a certain character). Wisdom enables us to make good judgments about how to act. How do virtue and wisdom work together to produce a good human life? Is a good life the same as a happy life? We will reflect on these and related questions as we read texts from Alasdair MacIntyre, Philippa Foot, and other significant thinkers in the contemporary virtue ethics tradition. We will also consider the application of virtue ethics to specific areas, such as environmental ethics, as well as the parallels between Western virtue ethics and the tradition of Confucianism in ancient China.

We will analyze different theories about the distinction between sex and gender. Then we will turn to contemporary issues in feminism for the remainder of the course. These issues include, but are not limited to, conservative feminism, reproductive justice, fetishes, disability, ethics of pronouns, whether men are oppressed, and responsibility for oppression. We will read selections from Oyèrónké Oyewùmí, Robin Dembroff, Karina Ortiz Villa, Robin Zheng, Anne Fausto-Sterling, Audre Lorde, and more. In addition, there will be room for student choice of topics.

Are human beings by nature atomic units or oriented towards community? What does the difference amount to, and why does it matter for our understanding of the ways in which political communities come into existence and are maintained? In this course we will explore these and related questions while reading two foundational works in political theory, Plato’s Republic and Hobbes’s Leviathan, as well as several related contemporary pieces.

Is there a key to a happy and successful human life? If so, how do you acquire it? Plato and Aristotle thought the key was virtue and that your chances of obtaining it depend on the sort of life you lead. We’ll read texts from these authors that became foundational for the later history of philosophy, including the Apology, Gorgias, Symposium, and the Nicomachean Ethics, while situating the ancient understanding of virtue in the context of larger questions of metaphysics (the nature of being), psychology, and ethics.

Our inquiry into seventeenth and eighteenth century philosophy is not limited to any geographic region: it is open to Indigenous philosophical traditions as well as those of Europe, the Americas, Africa, and Asia. We will cover selections from Anton Wilhelm Amo, Mulla Sadra, Sor Juana Inés de La Cruz, Im Yunjidang, Isaac Newton, Baruch Spinoza, Immanuel Kant, and more. The topics include, but are not limited to, the mind body distinction, divinity, love, freedom, virtue, and the good life. The final paper project for this course asks you to creatively connect philosophical concepts, themes, or problems from different units of the course.

Latina feminist philosophers have developed and continue to develop valuable philosophical contributions to feminist scholarship and the discipline of philosophy more broadly. This course sheds light on these contributions by exploring the major questions, concepts, and debates within the Latina (and Latinx) feminist philosophical tradition. We will specifically explore the relationships between race/ethnicity, class, gender, sexuality, and identity; lived experience, embodiment, and knowledge; and the possibilities for self/social transformation through the process of creative writing.

This course familiarizes students with major issues and debates within the emerging field of decolonial feminist philosophy. We will start by considering some of the historical, geopolitical, and theoretical underpinnings from which decolonial feminisms emerged. We will then investigate core concepts and problems pertaining to decolonial feminisms as a critical methodology and as a practice to build solidarity between and across anti-racist, anti-colonial, anti-sexist, anti-capitalist schools of thought and/or political coalitions. We will pay particular attention to Latina feminist philosopher María Lugones and her development of the “colonial modern gender system” and her articulation of “decolonial feminism.” Recommended preparation: One prior course in Philosophy or a relevant area of studies.

What is a good human life? Who is a good person? Virtue ethicists think about these questions in terms of two central ideas. Virtues, such as justice or courage, make us a certain type of person (they give us a certain character). Wisdom (phrones is) enables good judgments about how to act in particular situations. How should we think about the relationship between virtues and wisdom? How does being wise differ from being (merely) intelligent or clever? These will be central questions for us to reflect on as we read several core texts from the contemporary tradition of virtue ethics. We will also spend some time on related concerns, such as what view of human nature, if any, is presupposed by virtue ethics, and how we should understand the relationship between being virtuous and being happy.

The idea that various things are socially constructed is ubiquitous. But what exactly does it mean for something to be socially constructed? And what things are socially constructed? Race? Gender? Quarks? Mental Illness? Everything? We will read, among others, Sally Haslanger (Resisting Reality), Ian Hacking (The Social Construction of What?), Nelson Goodman (Ways of Worldmaking) and Ásta (Categories We Live By).

For Aristotle, and many following him, practical wisdom (phronesis) guarantees both goodness and happiness. Sounds like a deal! Unfortunately, it’s not clear how we go about getting, or even recognizing, this intellectual virtue. Its insights cannot be demonstrated like a mathematical proof or captured in abstract rules. But we’re not stuck with undefended intuitions or a relativism that makes what is good or beneficial up to us. What is this wisdom supple enough to navigate between such extremes? We’ll read original thinkers in the broader Aristotelian tradition and scholars interpreting Aristotle’s texts as we think about this and related questions.

When one is told, “Take good care of yourself!” the reflexive ‘yourself’ refers to both the object and agent of care. What is it, this ‘self’, and how do you take good care of it? This course will discuss historical and contemporary answers to these questions, as well as the related notions of identity, personhood, agency, and self-knowledge. Moreover, some philosophical traditions deny the existence of the self; in their account of living well, what is experiencing the living? Or, if we understand the self as relational, does one need to take care of others to take care of oneself? Finally, if one’s self is socially constructed, how do we change society to avoid its possible disfiguring influences on the self and to enable every self’s flourishing?