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This course focuses on documents generated by nonmilitary resistance groups during the period of National Socialism. Letters, essays, diaries, and statements on ethics from the Bonhoeffer and Scholl families form the core of the readings. The resistance novel, Every Man Dies Alone, is also included. Texts will be read as historical documents, reflections of German thought, statements of conscience, attempts to maintain normal relationships with others in the face of great risk, as poetic works, and as guides for the development of an ethical life. Taught in English.

Illicit trade in art and antiquities is reputedly the third largest illicit trade activity globally. How do nations, individually and collectively, respond to this seemingly inexorable form of illicit trade, and what factors influence those responses? What are the sources and effects of such trade, and how can it best be curbed? This course will delve into these and other pressing political, legal, ethical, economic, cultural and public policy questions about illicit art and antiquities trade, arising across five subject areas: (1) the acquisition of art during the Age of Imperialism (ie, from Roman times through World War II); (2) Holocaust-era takings and the evolution in international legal and ethical responses to wartime looting; (3) removal and repatriation of Indigenous cultural material; (4) theft from museums and private collectors, and legal systems¿ varying allocation of the risk of such theft; and (5) the illicit trade and destruction of antiquities, and issues surrounding their restitution. Several internationally renowned guest speakers will give presentations and contribute to our discussions. Grading will be based on attendance, participation in class and an online discussion forum, a student group presentation, and a final exam or research paper.

Place the paradox of Gandhi in context of global convulsions of 20th century. Gandhi lived across continents; maturing in South Africa, struggling in India, attaining celebrity in Europe. As leader of masses, his method of Satyagraha was distinctively at odds with his times. Yet, he also privileged sacrifice, dying, even euthanasia. In a world beset by fear and war, Gandhi's complex theory of nonviolence is compelling. What kind of nonviolent politics did Gandhi envision after Fascism, Auschwitz, Hiroshima, and Pakistan?

(Same as HISTORY 96. History majors and others taking 5 units, register for 196.) Place the paradox of Gandhi in context of global convulsions of 20th century. Gandhi lived across continents; maturing in South Africa, struggling in India, attaining celebrity in Europe. As leader of masses, his method of Satyagraha was distinctively at odds with his times. Yet, he also privileged sacrifice, dying, even euthanasia. In a world beset by fear and war, Gandhi's complex theory of nonviolence is compelling. What kind of nonviolent politics did Gandhi envision after Fascism, Auschwitz, Hiroshima, and Pakistan?

This course looks at theories of revolution and political or social change from ancient Greece to the Arab Spring. The course will provide a close reading of a selection of texts from ancient Greek political writing (Plato, Aristotle), medieval and early modern political advice literature (Marsilius of Padua, Machiavelli), and modern political thought (Tocqueville). Later sections of the course look at how the insights derived from the history of political thought can help generate a new framework for the study of modern revolutions, such as the Iranian Revolution and the Arab Spring. INSTRUCTOR: Vasileios Syros Note: Instructor has submitted WTWD for Social Inquiry (SI) and Ethical Reasoning (ER).

1500 to 1700. Theorists include Hobbes, Locke, Harrington, the Levellers, and lesser known writers and schools. Foundational ideas and problems underlying modern British and American political thought and life.

This course explores the ethical challenges of climate change from historical, social, economic, political, cultural and scientific perspectives. These include the discovery of global warming over two centuries, the rise of secular and religious denialism and skepticism toward the scientific consensus on it, the dispute between developed and developing countries over how to forge a binding global agreement to mitigate it, and the "role morality" of various actors (scientists, politicians, fossil fuel companies, the media and ordinary individuals) in the US in assessing ethical responsibility for the problem and its solutions.

Ethical questions pervade a human life from before a person is conceived until after she dies, and at every point in between. This course raises a series of ethical questions, following along the path of a person's life - questions that arise before, during, and after she lives it. We will explore distinctive questions that a life presents at each of several familiar stages: prior to birth, childhood, adulthood, death, and even beyond. We will consider how some philosophers have tried to answer these questions, and we will think about how answering them might help us form a better understanding of the ethical shape of a human life as a whole.

The seminar encompasses the personal and cultural components of guilt from multidisciplinary perspectives. At the individual level, it explores behaviors that induce guilt; their relational aspects; genesis in evolutionary and developmental terms: and its normal and pathological manifestations. The cultural section includes cross-cultural perspectives on guilt and its conceptions in Christianity, Judaism, Islam, Hinduism, Buddhism, and Confucianism; as well as in the philosophy of Aristotle, Kant, J. S Mill and Nietzsche, and culpability in the law. Derived from this material, the course will also focus on the nature of ethical reasoning and the ways we make ethical choices and judgments in our lives. Prerequisite: Human Biology Core or equivalent or consent of instructor.