Classical and Early Eastern Era.
(c.630-500 BC) Early Pre-Socratic thought.
Science begins in earnest with the early Pre-Socratics. The key figures are Thales, Anaximander, and Anaximenes (often called the first physicists). In addition to these three, we have Pythagoras, one of the first significant mathematicians. The course traces their respective philosophical endeavours as well as their advances in mathematics.
(c.600-450 BC) Early Asian thought.
Loa Tzu and Confucius are the two major figures of ancient Chinese thought. The course aims at a detailed understanding of their philosophies with a particular focus on the differences between them. The political philosophy of the Book of Documents forms the second point of departure. The course concludes with an analysis of the earliest biblical text, the Torah (particularly ‘Genesis’).
(c.530-400 BC) Late Pre-Socratic thought.
The philosophical thought of the late Pre-Socratics evidences a transition from the early Greek accounts of nature to a more abstract, conceptual mode of thinking. Parmenides and Heraclitus are good examples of this. After an analysis of their fragments, the course traces subsequent elaborations on their metaphysics in the work of Anaxagoras and Empedocles. The Sophists are the last figures that are turned to before the close.
(c.500-400 BC) The Tragedians.
Often there is no better way of cutting to the the heart of a people’s culture and morality than by exploring their literature. This is the intention with this course. We engage in a close analysis of the plays of Aeschylus, Sophocles, and Euripides. (Aristophanes also received a cursory analysis.) Highlights are undoubtedly the Oresteia and the Theban plays. There are many lessons to be learnt from these ancient authors.
(460-360 BC) The Greek Historians.
This course centres on the work of Herodotus, Thucydides, and, to a lesser extent, Xenophon. It is not so much the events recounted that is of concern as rather the conceptions of history that these figures held, what they felt counted as events worth recording, and what mode of knowledge they took historical evidence to constitute.
(c.450-250) Old Testament books.
This course picks up where the analysis of the Torah left off. The books that are of interest are ‘Job,’ ‘Ecclesiastes,’ the ‘Psalms’ and the ‘Proverbs,’ the ‘Song of Songs,’ and ‘Wisdom.’ Again, it is the underlying philosophy and morality that really forms the focus. How did the writers of these texts think about the world, about God, about themselves?
(c.400 BC) Early Platonic Dialogues.
This course, the first of several dedicated to Plato’s thought, focuses on the following dialogues: Euthyphro, Apology, Crito, Phaedo, Alcibiades, Rival Lovers, Charmides, Laches, Lysis, Euthydemus, Protagoras, Gorgias, Meno, Lesser Hippias, Ion. Topics such as knowledge, justice, truth, and the soul rank among the most significant that will be addressed.
(c.380 BC) Middle Platonic Dialogues.
The middle dialogues move to themes concerning language (Cratylus), love (Phaedrus and Symposium) , and the question of being and nonbeing, as explored in the infamous Parmenides. The course finishes with further elaborations on knowledge (Theaetetus).
(c. 360 BC) Plato’s Political thought.
This course is dedicated to Plato’s political philosophy. The Republic is the main event. From there we move to the Statesman and the Laws. The central questions are justice, the meaning of the Good, and the notion of natural law. These are major works in the political tradition and warrant considerable attention.
(c.355 BC) Late Platonic Dialogues.
The late dialogues span themes such as the problem of Sophistry (an ongoing concern of Plato’s) and the question of law. The course finishes with an analysis of Plato’s widely influential natural philosophy as expounded principally in the Timaeus.
(c.387-300 BC) Mathematics of the Academy.
In addition to being a profound philosopher, Plato was also a great mathematician. His Academy was an institution dedicated to both philosophical and mathematical thought. This course attempts to convey the mathematics of the Academy. Figures such as Menaechmus and Eudoxus figure prominently here, and are studied in some detail throughout this course.
(c.340-320 BC) Aristotle’s Organon, Rhetoric, and Poetics.
This course offers something of an introduction to Aristotle’s thought. The texts of interest are his logical works: the Categories, De Interpretatione, the prior and posterior Analytics, Topics, and the Sophistical Refutations. As many of these encompass the question of interpretation, the course ends with an analysis of the Rhetoric and the Poetics.
(c. 330-320 BC) Aristotle’s natural philosophy and metaphysics.
Aristotle’s conception of nature was remarkable for its time; it still holds its own, despite our advances. This course takes a comprehensive look at the most significant of his natural philosophical works: the Physics, On the Heavens, On Generation and Corruption, the Metaphysics, as well as extracts from his extensive writings on animals.
(c.330-320 BC) Aristotle’s Psychology.
Aristotle’s approach to the mind is markedly different from most contemporary approaches. Hegel saw the De Anima and its related works as unrivalled in respect of both method and insight. This course attempts to understand why Aristotle’s philosophy of mind was held in such high regard by a figure as significant as Hegel. There is a huge amount to be gleaned from an analysis of these works.
(c.330-320 BC) Aristotle’s ethical and political thought.
Aristotle’s ethical and political thought is integral to the tradition. This course begins with a close analysis of the Nicomachean Ethics in addition to the Magna Moralia and parts of the Eudemian Ethics before moving on to the Politics and the Constitution of Athens. A good understanding of Western politics presupposes a decent grasp of Aristotle; this course provides just that.