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721 - 730 of 866 results for: all courses

PSYCH 118F: Literature and the Brain (ENGLISH 118, ENGLISH 218, FRENCH 118, FRENCH 318)

Recent developments in and neuroscience and experimental psychology have transformed the way we think about the operations of the brain. What can we learn from this about the nature and function of literary texts? Can innovative ways of speaking affect ways of thinking? Do creative metaphors draw on embodied cognition? Can fictions strengthen our "theory of mind" capabilities? What role does mental imagery play in the appreciation of descriptions? Does (weak) modularity help explain the mechanism and purpose of self-reflexivity? Can the distinctions among types of memory shed light on what narrative works have to offer?
Last offered: Autumn 2012 | UG Reqs: GER:DB-Hum

PUBLPOL 103C: Justice (ETHICSOC 171, IPS 208, PHIL 171, PHIL 271, POLISCI 3P, POLISCI 136S, POLISCI 336S, PUBLPOL 307)

Focus is on the ideal of a just society, and the place of liberty and equality in it, in light of contemporary theories of justice and political controversies. Topics include financing schools and elections, regulating markets, discriminating against people with disabilities, and enforcing sexual morality. Counts as Writing in the Major for PoliSci majors.
Terms: Aut | Units: 4-5 | UG Reqs: GER:DB-Hum, GER:EC-EthicReas, WAY-ER

REES 145D: Jewish American Literature (JEWISHST 155D)

Fiction of Jewish-American writers across the 20th and into the 21st centuries, both immigrants and subsequent generations of native-born Jews, to show how the topic of assimilation is thematized in the literature and to evaluate the distinctiveness of Jewish-American literature as a minority literature.
| UG Reqs: GER:DB-Hum, GER:EC-AmerCul, WAY-A-II, WAY-ED

RELIGST 1: Religion Around the Globe

A survey of significant religious traditions of the world with emphasis on contemporary manifestations. We will address aspects of Buddhism, Christianity, Hinduism, Islam, Judaism, and Sikhism. In addition, we will discuss interaction between individuals and communities in diverse and complex religious settings such as East Asia, the Middle East, and North America.
Terms: Aut | Units: 4 | UG Reqs: GER:DB-Hum, GER:EC-GlobalCom, WAY-ED, WAY-SI

RELIGST 2: Is Stanford a Religion?

This course seeks to introduce students to the study of religion by posing a two-part question: What is a religion, and does Stanford qualify as one? Scientific, pragmatic, seemingly secular, Stanford may not seem at all similar to religions like Christianity, Judaism or Buddhism, but a deeper look reveals that it has many of the qualities of religion--origin stories, rituals and ceremonies, sacred spaces and times, visions of the future, even some spirits. By learning some of the theories and methods of the field of religious studies, students will gain a better understanding not just of Stanford culture but of what motivates people to be religious, the roles religion plays in people's lives, and the similarities and differences between religious and secular culture.
Terms: Win | Units: 4 | UG Reqs: GER:DB-Hum, WAY-A-II
Instructors: Lum, K. (PI)

RELIGST 11N: The Meaning of Life: Philosophical, Aesthetic, and Religious Perspectives

Raise ultimate questions about life. Yes, the unexamined life is not worth living, but also the unlived life is not worth examining. Students and professor examine their own lives in the light of questions that the readings and lectures bring up: 1. The big picture: Is there such a thing as "the" meaning of life? 2. What is entailed in making personal-existential sense of one's own life? 3. What constitutes the good life, lived in society? 4. How can a university education bear upon the search for a meaningful life? 5. What "methods" for or approches to life can one learn from studies in the humanities? After introductory lectures, the seminar studies a series of artworks, poems, diverse texts, and a film, all of which bear on the questions mentioned above -- works such: 1. Plato's Allegory of the Cave, from "The Republic" 2. Manet's "A bar at the Folies Bergere" 3. A comparison/contrast of Monet's early (1862) "Still Life" and van Gogh's late (1889) "Irises" 4. Lyric poetry T.S. Eliot: "The Love Song of J. Alfred Prufrock," "The Waste Land," and "East Coker"; Edwin Muir: "The Heart Could Never Speak"; Philip Larkin: "Days" 5. Martin Heidegger's "What Is Metaphysics?" 6. Jean-Paul Sartre's novel "Nausea" 7. Marx's Paris Manuscripts of 1844 8. Bergman's "The Seventh Seal"
Terms: Aut | Units: 5 | UG Reqs: GER:DB-Hum
Instructors: Sheehan, T. (PI)

RELIGST 13Q: Mystical Journeys: Beyond Knowing and Reason

What makes a mystic a mystic? This question has many sides. Why do we call someone a mystic? Is there such a thing as mystical experience? Do experiences make a mystic? Do beliefs? Practices? Many religious traditions have records of visionaries whose lives and writings open windows on the more hidden and aspirational aspects of belief and practice. These writings also take many forms: poems, letters, teachings, and accounts of visions, which we will encounter in the course of the quarter. Readings for the course will cover a cross-section of texts taken from Christian, Jewish, Muslim, Buddhist, and Native American sources.
Terms: Win | Units: 3 | UG Reqs: GER:DB-Hum, WAY-A-II, WAY-ED, Writing 2
Instructors: Gelber, H. (PI)

RELIGST 17N: Love, Power, and Justice: Ethics in Christian Perspective

From its inception, the Christian faith has, like all religions, implied an ethos as well as a worldview, a morality and way of life as well as a system of beliefs, an ethics as well as a metaphysics. Throughout history, Christian thinkers have offered reasoned accounts of the moral values, principles, and virtues that ought to animate the adherents of what eventually became the world's largest religion. We will explore a variety of controversial issues, theological orientations, and types of ethical reasoning in the Christian tradition, treating the latter as one 'comprehensive doctrine' (John Rawls) among many; a normative framework (actually a variety of contested religious premises, moral teachings, and philosophical arguments) formally on par with the religious ethics of other major faiths as well as with the various secular moral theories typically discussed in the modern university. We will learn to interpret, reconstruct, criticize, and think intelligently about the coherence and persuasiveness of moral arguments offered by a diverse handful of this religious tradition's best thinkers and critics, past and present.
| UG Reqs: GER:DB-Hum, WAY-A-II, WAY-ER
Instructors: Sockness, B. (PI)

RELIGST 18N: Religion and Politics: Comparing Europe to the U.S. (JEWISHST 18N)

Interdisciplinary and comparative. Historical, political, sociological, and religious studies approaches. The relationship between religion and politics as understood in the U.S. and Europe. How this relationship has become tense both because of the rise of Islam as a public religion in Europe and the rising influence of religious groups in public culture. Different understandings and definitions of the separation of church and state in Western democratic cultures, and differing notions of the public sphere. Case studies to investigate the nature of public conflicts, what issues lead to conflict, and why. Why has the head covering of Muslim women become politicized in Europe? What are the arguments surrounding the Cordoba House, known as the Ground Zero Mosque, and how does this conflict compare to controversies about recent constructions of mosques in Europe? Resources include media, documentaries, and scholarly literature.
Last offered: Spring 2014 | UG Reqs: GER:DB-Hum, GER:EC-GlobalCom, WAY-ED

RELIGST 20A: The Sun Also Shines on the Wicked: The Problem of Evil in Religious Thought

The problem of Evil has plagued religious thinkers and philosophers for centuries. If God is omnipotent, omniscient, and omnibenevolent, then why is there Evil in the world? We will read and discuss the key thinkers and foundational texts from Plato and the Book of Job to Fyodor Dostoevsky, Friedrich Nietzsche and Sigmund Freud in order to appreciate the diverse responses to this most vexed of questions. We will survey some of the major approaches to the problem of Evil such as skepticism and theodicy in the works of the Classical authors and in those of the Christian, Jewish, and Islamic thinkers like Augustine, Maimonides, and al-Ghazali. We will also engage with dualist traditions such as Zoroastrianism and Manicheism, and with the ethics of the major figures of the Enlightenment such as Leibniz, Hume, and Kant. We will end the quarter by reading the most strident atheistic responses from contemporary scientists and philosophers such as Richard Dawkins and Sam Harris.
| UG Reqs: GER:DB-Hum
Instructors: Vevaina, Y. (PI)
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