printer friendly pageESF 8A: Education as Self-Fashioning: Recognizing the Self and Its Possibilities
Some philosophers have argued that we have privileged and direct access to our inner selves. If this were true, it would make self-knowledge perhaps the easiest sort of knowledge to obtain. But there are many considerations that mitigate against this view of self-knowledge. Consider, for example, the slave who is so oppressed that he fully accepts his slavery and cannot even imagine the possibility of freedom for himself. Such a slave fails to recognize his own capacity for freedom and autonomous self-governance. Though the slave is perhaps the extreme case, many people, it seems, fail to recognize the full range of possibilities open to them. In this course, we shall examine both some of the ways in which one¿s capacity for self-recognition may be distorted and undermined and the role of education in enabling a person to fully recognize the self and its possibilities. What constrains the range of possibilities we see as really open to us? Contrary to the Cartesian, we shall argue that full self-recognition is an often a hard-won achievement. And we shall ask how education might function to give us a less constricted and more liberating sense of the self and its possibilities. We will consider such questions through the lens of philosophy, literature and psychology.
Last offered: Autumn 2019
| UG Reqs: College, THINK, WAY-A-II, WAY-ER, Writing 1
ESF 12: Education as Self-Fashioning: The Greeks on Suffering, Beauty, and Wisdom
In Greek tragedies, a horrific catastrophe falls upon a person and brings on extreme suffering. For the Greeks, tragic plays offered the truth about life's calamities and horrors. The Greeks enjoyed these plays because the dramatic artistry made beauty out of horror and suffering. The Greeks did not believe that they controlled their fates. The Greeks had a "tragic wisdom" that enabled them to confront the hardships of life and the inevitability of death. This helped them to develop courage and resilience. Plato attacked this view and introduced a new kind of hero, the philosopher Socrates. As Plato claimed, we can control our fates by practicing philosophy: this enables us to become wise and ethically good. The philosopher strives for this goodness, which is beautiful in the highest possible way--it is our soul's true desire. Our inner goodness is under our control, so the good and wise person will stay happy even when calamities strike. Plato's optimistic philosophy flew in the face
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In Greek tragedies, a horrific catastrophe falls upon a person and brings on extreme suffering. For the Greeks, tragic plays offered the truth about life's calamities and horrors. The Greeks enjoyed these plays because the dramatic artistry made beauty out of horror and suffering. The Greeks did not believe that they controlled their fates. The Greeks had a "tragic wisdom" that enabled them to confront the hardships of life and the inevitability of death. This helped them to develop courage and resilience. Plato attacked this view and introduced a new kind of hero, the philosopher Socrates. As Plato claimed, we can control our fates by practicing philosophy: this enables us to become wise and ethically good. The philosopher strives for this goodness, which is beautiful in the highest possible way--it is our soul's true desire. Our inner goodness is under our control, so the good and wise person will stay happy even when calamities strike. Plato's optimistic philosophy flew in the face of Greek tragic wisdom. Plato offered a new way of living, one based on higher education, the development of knowledge, and the pursuit of true beauty and goodness. Do we believe that liberal education improves us ethically? Do we feel optimistic or pessimistic about life? To what extent can we control our lives and fates? How do tragic plays, movies, or TV shows represent the horrors that happen in the real world? Does the art that makes them beautiful and pleasurable help us to confront these horrors? Who are our heroes? What actions or qualities make them heroic? We read six tragedies by Sophocles and Euripides, and three Platonic dialogues (Apology, Symposium, Republic). We also read Nietzsche's Birth of Tragedy, which sets forth the opposition between Greek "tragic wisdom" and Plato's "philosophic knowledge."
Last offered: Autumn 2017
| UG Reqs: College, THINK, WAY-ER, Writing 1
ESF 12A: Education as Self-Fashioning: The Greeks on Suffering, Beauty, and Wisdom
In Greek tragedies, a horrific catastrophe falls upon a person and brings on extreme suffering. For the Greeks, tragic plays offered the truth about life's calamities and horrors. The Greeks enjoyed these plays because the dramatic artistry made beauty out of horror and suffering. The Greeks did not believe that they controlled their fates. The Greeks had a "tragic wisdom" that enabled them to confront the hardships of life and the inevitability of death. This helped them to develop courage and resilience. Plato attacked this view and introduced a new kind of hero, the philosopher Socrates. As Plato claimed, we can control our fates by practicing philosophy: this enables us to become wise and ethically good. The philosopher strives for this goodness, which is beautiful in the highest possible way--it is our soul's true desire. Our inner goodness is under our control, so the good and wise person will stay happy even when calamities strike. Plato's optimistic philosophy flew in the face
more »
In Greek tragedies, a horrific catastrophe falls upon a person and brings on extreme suffering. For the Greeks, tragic plays offered the truth about life's calamities and horrors. The Greeks enjoyed these plays because the dramatic artistry made beauty out of horror and suffering. The Greeks did not believe that they controlled their fates. The Greeks had a "tragic wisdom" that enabled them to confront the hardships of life and the inevitability of death. This helped them to develop courage and resilience. Plato attacked this view and introduced a new kind of hero, the philosopher Socrates. As Plato claimed, we can control our fates by practicing philosophy: this enables us to become wise and ethically good. The philosopher strives for this goodness, which is beautiful in the highest possible way--it is our soul's true desire. Our inner goodness is under our control, so the good and wise person will stay happy even when calamities strike. Plato's optimistic philosophy flew in the face of Greek tragic wisdom. Plato offered a new way of living, one based on higher education, the development of knowledge, and the pursuit of true beauty and goodness. Do we believe that liberal education improves us ethically? Do we feel optimistic or pessimistic about life? To what extent can we control our lives and fates? How do tragic plays, movies, or TV shows represent the horrors that happen in the real world? Does the art that makes them beautiful and pleasurable help us to confront these horrors? Who are our heroes? What actions or qualities make them heroic? We read six tragedies by Sophocles and Euripides, and three Platonic dialogues (Apology, Symposium, Republic). We also read Nietzsche's Birth of Tragedy, which sets forth the opposition between Greek "tragic wisdom" and Plato's "philosophic knowledge."
Last offered: Autumn 2017
| UG Reqs: College, THINK, WAY-ER, Writing 1
ESF 23: Heroes and Heroism
Drawing upon Chinese, Greek, and Roman literary, philosophical, and historical writings, the seminar would examine, in a comparative light, concepts of heroism and models of courage, fortitude, and leadership in these paradigmatic ancient traditions. Possible authors: Mencius, Sima Qian, Liu Xiang, Guan Hanqing, and Ji Junxiang; Homer, Aeschylus, Sophocles, Plato, Aristotle, Plutarch, Virgil, and Seneca.
Terms: Aut
| Units: 7
| UG Reqs: WAY-A-II, WAY-ER
ESF 23A: Heroes and Heroism
Drawing upon Chinese, Greek, and Roman literary, philosophical, and historical writings, the seminar would examine, in a comparative light, concepts of heroism and models of courage, fortitude, and leadership in these paradigmatic ancient traditions. Possible authors: Mencius, Sima Qian, Liu Xiang, Guan Hanqing, and Ji Junxiang; Homer, Aeschylus, Sophocles, Plato, Aristotle, Plutarch, Virgil, and Seneca.
Terms: Aut
| Units: 7
| UG Reqs: WAY-A-II, WAY-ER
ESS 107: Control of Nature (EARTHSYS 107)
Think controlling the earth's climate is science fiction? It is when you watch Snowpiercer or Dune, but scientists are already devising geoengineering schemes to slow climate change. Will we ever resurrect the woolly mammoth or even a T. Rex (think Jurassic Park)? Based on current research, that day will come in your lifetime. Who gets to decide what species to save? And more generally, what scientific and ethical principles should guide our decisions to control nature? In this course, we will examine the science behind ways that people alter and engineer the earth, critically examining the positive and negative consequences. We'll explore these issues first through popular movies and books and then, more substantively, in scientific research.
Last offered: Spring 2022
| UG Reqs: GER:EC-EthicReas, WAY-ER
ESS 166: Will Technology Save the World?: Environmental Ethics and Techno-Optimism (ESS 266)
The environment is in crisis and we are the cause. In this class we examine our relationship to the environment, and our ethical obligations towards humans, non-human species, and the ecosystem more broadly. We will be doing this through the lens of technology, asking how novel eco-tech might help us solve the environmental crisis, including evaluating the risks, benefits, and ethics of proposed solutions like geo-engineering, genetic modification, and renewable energies. As part of this, we will consider who benefits from technological solutions, how we might need to change our relationship to nature, and whether societies are betting too much on the promise of future technologies to fix current environmental crises. The course will ground students in applied environmental ethics, teaching them how to apply ethical decision-making frameworks, including non-western ethical systems, with an emphasis on case studies and practical implementation.
Terms: Spr
| Units: 4
| UG Reqs: WAY-ER
ETHICSOC 20: Introduction to Moral Philosophy (PHIL 2)
What should I do with my life? What kind of person should I be? How should we treat others? What makes actions right or wrong? What is good and what is bad? What should we value? How should we organize society? Is there any reason to be moral? Is morality relative or subjective? How, if at all, can such questions be answered? Intensive introduction to theories and techniques in contemporary moral philosophy.
Terms: Aut
| Units: 5
| UG Reqs: GER:DB-Hum, GER:EC-EthicReas, WAY-A-II, WAY-ER
ETHICSOC 79: Ethics and Leadership in Public Service (CSRE 126C, EDUC 126A, LEAD 126A, URBANST 126A)
This course explores ethical questions that arise in public service work, as well as leadership theory and skills relevant to public service work. Through readings, discussions, in-class activities, assignments, and guest lectures, students will develop a foundation and vision for a future of ethical and effective service leadership. This course serves as a gateway for interested students to participate in the Haas Center's Public Service Leadership Program.
Terms: Spr
| Units: 3-4
| UG Reqs: WAY-ER
Instructors:
Lobo, K. (PI)
ETHICSOC 106: Human Rights in Comparative and Historical Perspective (CLASSICS 116, CLASSICS 216, HUMRTS 106)
The course examines core human rights concepts and issues as they arise in a variety of contexts ranging from the ancient world to today. These issues include slavery, human trafficking, gender based violence, discrimination against marginalized groups, and how these and other issues are linked to war, internal conflict, and imperialism. We will consider the ways in which such issues emerge, are explicitly treated, or are ignored in a variety of historical and contemporary settings with a particular emphasis on the impact that war and conflict have on laws and norms that in principle aim to protect individuals from violence and exploitation. This inquiry also entails consideration of the modern notion of the universality of human rights based on a conception of a common humanity and how alien that concept is in states and communities that define or embody hierarchies that systematically exclude groups or populations from the protections and respect that other groups and individuals are
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The course examines core human rights concepts and issues as they arise in a variety of contexts ranging from the ancient world to today. These issues include slavery, human trafficking, gender based violence, discrimination against marginalized groups, and how these and other issues are linked to war, internal conflict, and imperialism. We will consider the ways in which such issues emerge, are explicitly treated, or are ignored in a variety of historical and contemporary settings with a particular emphasis on the impact that war and conflict have on laws and norms that in principle aim to protect individuals from violence and exploitation. This inquiry also entails consideration of the modern notion of the universality of human rights based on a conception of a common humanity and how alien that concept is in states and communities that define or embody hierarchies that systematically exclude groups or populations from the protections and respect that other groups and individuals are afforded. Nowhere do the devastating consequences of such exclusions become clearer than in times of crisis and conflict. The course draws upon a variety of case studies from the Greco-Roman world and other temporal and geographical contexts to explore the political and social dynamics that shape and inform the violence inherent in such events.
Last offered: Winter 2023
| UG Reqs: WAY-ER, WAY-SI
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