ωιξε μα: μεη δαηιπεϊ ιτεψρν αϊηιμϊ ηεγω ρτθξαψ.
δηεβ μτιμερετιδ μωπϊ ϊωρ"θ
ξαεΰ μτιμερετιδ τξιπιρθιϊ : ξηωαεϊ πωιν Introduction to Feminist Philosophy: Women`s Thoughts (06081110)
ωιςεψ
γ"ψ πεςδ βγι
δχψιΰδ δτξιπιρθιϊ μωιπει αξςξγο εςψλο ωμ πωιν αηαψδ δαιΰδ ςξδ ΰϊ δφεψκ μηωεα ξηγω ςμ ςχψεπεϊ ιρεγ ωαΰξφςεϊν ΰπε ξαιπιν ΰϊ δςεμν ραιαιπε. δχεψρ ιφιβ ΰϊ δαιχεψϊ ωμ δτιμερετιδ δτξιπιρθιϊ ςμ ξρεψϊ δξηωαδ δξςψαιϊ εΰϊ δΰμθψπθιαεϊ ωδιΰ ξφιςδ αρεβιεϊ ΰμε.
αιο δρεβιεϊ ωιαηπε: δΰν ξβμξϊ ϊτιρϊ δΰγν δξςψαι γιξει ΰιγιΰμι ωμ βαψιεϊ? δΰν ΰωδ πλμμϊ αδβγψεϊ ΰμε? δΰν ιϊλο ΰιγΰμ ωεπδ ωμ ΰπεωιεϊ ερεαιιχθιαιεϊ?
λιφγ δξεγμ δξγςι εδϊτιωεϊ δΰτιρθξεμεβιεϊ ωααριρε χωεψεϊ μξφιΰεϊ ηαψϊιϊ? ΰιμε ξεγμιν ωμ ιγς ξΰτωψιν ιηριν ηαψϊιιν φεγχιν ιεϊψ?
ξδε ωιτεθ ξερψι δψεΰδ αδϊπρεϊ, δδιρθεψιδ εδςξγδ δηαψϊιϊ ωμ πωιν λψ μβιθιξι ετεψδ μωιτεθιν ξερψιιν?
μξδ μξςωδ φψιλεϊ μωΰεσ πωιν δΰν μωεειεο εΰεμι μδλψδ αδαγμ? δΰν ΰμε αδλψη ρεϊψιν?
γψιωεϊ δχεψρ: ξαηο
The basic premise of feminist philosophy is that feminist struggle for equality requires re-evaluation of the basic structures of Western thought. Thus, feminist philosophy questions the fundamental understanding of Human reality and attempts to suggest new perspectives on traditional philosophical issues. In this course we will meet some of the most prominent thinkers of feminist philosophy, who represent the main theoretical standpoints of feminist philosophy. We will review their critic of the traditional metaphysical and epistemological ideal of humanity, rationality, knowledge and ethical agency. We will also evaluate the different suggestions for new understanding of these basic concepts, and the way they suppose promote social change.
γψιωεϊ χγν:
δςψεϊ: ρξ` ΰ`, 2 ω"ρ
αηιπεϊ
ξαεΰ μμεβιχδ τιμερετιϊ (06181010)
ωιςεψ
ξψ ψο μπφθ
ξθψϊ δχεψρ διΰ μδςξιχ εμδψηια ΰϊ διλψεϊ δϊμξιγιν ςν ϊηωια δτψγιχθιν ξργψ ψΰωεο, ελο μρχεψ ξρτψ πεωΰιν περτιν ξϊηεν δμεβιχδ, ΰωψ μΰ πγεπε αχεψρ δξαεΰ δλμμι. αιο δπεωΰιν ωιθετμε αχεψρ: ξεωβι-ιρεγ αϊεψϊ δχαεφεϊ; ϊηωια δτψγιχθιν ξργψ ψΰωεο ςν ζδεϊ, λεμμ ξςψλϊ δεληδ ερξπθιχδ; μεβιχεϊ ξεγΰμιεϊ ϊηωια-τρεχιεϊ; τψγεχριν μεβιιν ερξπθιιν.
αξδμκ δχεψρ ιπϊπε ϊψβιμι αιϊ. χιιξϊ ηεαϊ δβωδ ωμ 60% ξδϊψβιμιν.
ΰηεζ δϊψβιμιν ωιεβωε ξϊεκ λμμ δϊψβιμιν ωιπϊπε αξδμκ δρξρθψ ιωεχμμ μφιεο δρετι αξωχμ ωμ 10%, αξχψδ ωφιεο ζδ ιδιδ βαεδ ξδφιεο ααηιπϊ δριεν. ιϊψϊ δφιεο ϊχας ςμ-ιγι αηιπϊ δριεν.
Introduction to Philosophical Logic
The aim of this course is to enhance the students’ knowledge of the first order predicate calculus, as well as to survey a number of other topics that were not discussed in the general introductory course. Among the topics to be studied: elementary set theoretic notions; first order predicate calculus with identity, including a proof procedure and semantics; propositional modal logics; semantic and logical paradoxes.
γψιωεϊ χγν: ξαεΰ λμμι μμεβιχδ
δςψεϊ: δχεψρ ΰιπε ξεξμυ μϊμξιγιν ωδϊχωε αχεψρ δξαεΰ
αηιπεϊ
μεβιχδ (06181012)
ωιςεψ + ϊψβιμ
γ"ψ γπδ ψιζπτμγ
δμεβιχδ διΰ ξψλια ηωεα αϊεμγεϊ δτιμερετιδ εαδαπϊ θχρθιν ςγλπιιν. δχεψρ "ξαεΰ μμεβιχδ" πεςγ μδχπεϊ μϊμξιγιν λμιν αριριιν μδλψϊ δμεβιχδ ςμ ιγι ΰιϊεψ εδςψλϊ θιςεπιν ϊχτιν. ξθψδ ζε πωςπϊ ςμ τιϊεη ιλεμϊ δπιϊεη ωμ δωτδ δθαςιϊ ςμ ξπϊ μηωεσ, αςζψϊ ωτδ τεψξμιϊ, ΰϊ ξαπιδ δ"μεβιιν". δχεψρ διπε ιηιγδ ωμ 4 ω"ρ: ωιςεψ + ϊψβιμ. δϊψβιμ φξεγ μωιςεψ ελτεσ με, εφιεο ΰηγ πιϊο μλμ δχεψρ.
ϊελο δχεψρ:
1. δφβϊ ξεωβ δϊχτεϊ: θιςεπιν (ϊχτιν, αθμιν), τρεχιν μςεξϊ θςπεϊ, δξςαψ ξωτδ θαςιϊ μωτδ τεψξμιϊ.
2. ωτδ τεψξμιϊ: δφβδ λμμιϊ ωμ ϊηωια δτρεχιν (λμμι ϊφεψδ, χωψιν μεβιιν).
δφψπεϊ ξωτδ θαςιϊ μτεψξμιϊ εξϊο ΰιπθψτψθφιδ μπερηΰεϊ αωτδ τεψξμιϊ.
3. ρξπθιχδ ωμ ςψλι ΰξϊ - αγιχϊ θςπεϊ εζιδειο λθΰεθεμεβιεϊ, χεπθιπβπθιεϊ, ΰε ΰπθιμεβιεϊ; ξεωβ δθΰεθεμεβιδ δξϊχωψ ςν δξεωβ ωμ ΰξϊ μεβιϊ.
4. θιςεπιν ϊχτιν, αθμιν, ξαερριν. αγιχϊ θιςεο ϊχσ λθιςεο ΰωψ ΰιο ΰιπθψτψθφιδ ωαδ δχγξεϊιε ΰξιϊιεϊ εξρχπϊε ωχψιϊ.
5.ριλεν δρξπθιχδ ωμ ςψλι ΰξϊ. γιεο αϊιΰεψιεϊ ωμ ξωξςεϊ. δφβϊ ϊιΰεψιδ ηγωδ (ριπθχθιϊ αξχεν ρξπθιϊ) ωξϊαρρϊ ςμ λμμι διρχ αξχεν ςψλι ΰξϊ.
6-7.λμμι διρχ αψεη βπφο - δφβϊ ξςψλϊ ωμ λμμι διρχ αδ πιϊο μδελιη ξρχπεϊ ξϊεκ δχγξεϊ αΰετο "ϊηαιψι". ξωτθ δωμξεϊ ΰωψ ξχωψ αιο ξεωβ δϊχτεϊ δρξπθι μαιο ξεωβ δδεληδ δριπθχθι.
8-9.δφβϊ ωτδ τεψξμιϊ ξεψηαϊ - ϊηωια δτψγιχθιν. τιϊεη δωτδ εςιρεχ ξξεχγ ααςιιϊ δδφψπδ - δξςαψ ξωτδ θαςιϊ μωτδ δτεψξμιϊ δξωετψϊ.
10.ϊηωια δτψγιχθιν δξεψηα - ιηριν.
11-12.λμμι διρχ αϊηωια δτψγιχθιν.
13.ρεβιεϊ αϊεμγεϊ δμεβιχδ.
14. ριλεν.
ξαπδ ζδ ωμ δχεψρ ξΰτωψ μδφιβ ατπι δϊμξιγιν ΰϊ δμεβιχδ δο λπεωΰ μξηχψ εδο λλμι μπιϊεη δωτδ εμαγιχϊ θιςεπιν. αριιξε ΰϊ δχεψρ ιελμ δϊμξιγ μδϊξεγγ αδφμηδ ςν θχρθιν τιμερετιιν εΰηψιν, ϊεκ δαπϊ δθιςεπιν εδπερηΰεϊ δξετιςιν αδν.
Logic is an essential component both in the history of philosophy and in the understanding of modern philosophical texts. The course “Introduction to Logic” acquaints its students with basic logical tools by locating and assessing valid arguments. Development of the ability to analyze natural language enables exposing language’s logical structures. The first part of the course is devoted to sentential calculus, its semantics and syntax (via Gentzen – style derivation rules). The second part focuses on predicate calculus, ending with relations. The course enables the students to pursue their studies of logic as a field of research as well as providing with the essential tools for reading texts, philosophical and others, through the understanding of the arguments and formulae they present.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ ωμ δμωεο (06181015)
ωιςεψ
γ"ψ γπδ ψιζπτμγ
δξαεΰ μτιμερετιδ ωμ δμωεο ξφιβ ρεβιεϊ ιρεγ αϊηεν ΰωψ δτκ μξψλζι αιεϊψ αςιρεχ δτιμερετι δξεγψπι. μΰηψ δφβϊ δωΰμδ "ξδι τιμερετιδ ωμ δμωεο?" εμΰηψ δαδψϊ δβαεμεϊ αιπδ μαιο μιξεγι μωεο ΰηψιν, ιθετμε πεωΰιν χμΰριιν ατιμερετιδ ωμ δμωεο αξΰδ δ-20 (ςτ"ι ργψ διρθεψι-λψεπεμεβι).
ϊλπιϊ δχεψρ ςτ"ι ωαεςεϊ:
1. δφβϊ δωΰμδ: ξδι τιμερετιδ ωμ δμωεο? δαδψϊ δβαεμεϊ αιο τιμερετιδ ωμ δμωεο μαιο μιξεγι μωεο ΰηψιν. δξτπδ δμωεπι.
2- 3. ΰαι δτιμερετιδ ωμ δμωεο δξεγψπιϊ - βεθμεα τψβδ: ξεθιαφιδ μεβιϊ δξεαιμδ μςιρεχ αωΰμδ δψΰωεπιϊ "ξδι ξωξςεϊ?".
4-5. αψθψπγ ψΰρμ: ξεθιαφιδ μεβιϊ εΰξτιψιφιρθιϊ μπιϊεη μωεπι.
6-7. ειθβπωθιιο δξεχγν: δδϊΰξδ αιο ωτδ-ξηωαδ-ςεμν. δωτδ εδξηωαδ λ"ϊξεπδ" ωμ δςεμν εξχεξδ δξδεϊι ωμ δμεβιχδ λξαπδ δλψηι ωμ δωτδ (εδςεμν).
8. δηεβ δειπΰι: ςχψεο δΰιξεϊ εριμεχ δξθΰτιριχδ αςζψϊ δπιϊεη δμωεπι.
9-10. ειθβπωθιιο δξΰεηψ: ψΰιδ ηγωδ ωμ αςιιϊ δξωξςεϊ εχωψιδ μτψειιχθ δτιμερετι αλμμε.
11. ρθψερεο ςμ ωιξεω – ϊωεαδ μψΰρμ
12. ξφα δτιμερετιδ ωμ δμωεο αΰξφς δξΰδ δ-20.
The introductory course for the philosophy of language introduces the students to what has become a central area of research in the present philosophical era. Beginning with the question “what is philosophy of language?” and its delimitation, follows the introduction of classical themes in the philosophy of language in the 20th centaury in chronological order. We will be reading texts by Frege, Russell, early and late Wittgenstein Carnap and Strawson.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ ωμ δγϊ (06181016)
ωιςεψ
γ"ψ πηξδ εψαιο
δΰν ΰμεδιν χιιν? δΰν πιϊο μδελιη αΰξφςιν τιμερετιν ωδεΰ χιιν ΰε ωΰιπε χιιν? αχεψρ ζδ πςρεχ αϊωεαεϊ ωεπεϊ μωΰμεϊ ΰμδ δημ ξιξι δαιπιιν εςγ δξΰδ δ-21. πϊαεπο αθιςεπιν ωεπιν μχιεν δΰμ, λβεο αθιςεπιδν ωμ ΰπρμξερ, ωμ ϊεξρ ΰχεειπρ εωμ τιιμι. πϊαεπο αωμμ θιςεπιν μΰι-χιεν δΰμ, λβεο θιςεπιν μηερψ δχεδψπθιεϊ ωμ δωιη δγϊι, εθιςεπι φγιχ εψς με. λξε λο, πϊαεπο ατιμερετιν εαϊιΰεμεβιν δγεηιν ξλμ ελμ ΰϊ δπιριεο μδφιβ θιςεπιν τιμερετιν δϊεξλιν αΰξιϊεϊδ ωμ δΰξεπδ δγϊιϊ, λβεο χιψχβεψ, αΰψϊ ειωςιδε μιαεαιυ.
Introduction to Philosophy of Religion
Dr. Nehama Verbin
Does God exist? Can one prove by means of a philosophical argument that He exists? In this course, we shall examine different responses to these questions, from the 11th century to the 21st century. We shall examine different arguments to God’s existence, e.g., Anselm’s Aquinas’s, and Paley’s arguments. We shall examine various arguments for God’s non-existence, e.g., arguments to the incoherence of religious discourse and arguments based on the reality of evil. We shall also examine various philosophers and theologians that reject the very attempt to devise a philosophical argument for God’s existence, e.g., Kierkegaard, Barth and Yeshayahu Leibowitz.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μϊεψϊ δξερψ (06181018)
ωιςεψ
γ"ψ ςεαγιδ ςζψΰ
αχεψρ ιεφβε αχφψδ λξδ ξεωβι-ιρεγ εϊτιρεϊ ςχψεπιεϊ αϊεψϊ δξερψ. δχεψρ ιϊηιμ αγιεο χφψ αξθΰ-ΰϊιχδ, εαδξωκ ιεφβε ΰψας ϊτιρεϊ ξερψιεϊ ωεπεϊ δξιιφβεϊ βιωεϊ ξψλζιεϊ αΰϊιχδ. ξερψ ξιγεϊ (ΰψιρθε), ξερψ ψβωεϊ (ιεν), ξερψ ηεαδ (χΰπθ), εξερψ ϊεςμϊ (ξιμ).
γψιωεϊ χγν: ΰιο.
ηεαεϊ δϊμξιγιν: δλψϊ δηεξψ δπμξγ αλϊδ εχψιΰϊ δαιαμιεβψτιδ ωϊηεμχ αϊηιμϊ δχεψρ.
δχεψρ ιρϊιιν ααηιπϊ λϊδ.
φιεο δαηιπδ ιδιδ φιεο δχεψρ.
γψιωεϊ χγν: ΰιο
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ τεμιθιϊ (06181019)
ωιςεψ
τψετ` φαι θΰεαψ / γ"ψ ιτϊη βεμγξο
τψετ' φαι θΰεαψ - ρξρθψ ΰ'
"... δξγιπδ πξπιϊ ςμ δγαψιν δθαςιιν εδΰγν δεΰ αςμ ηιιν ξγιπι ςμ-τι θαςε" (ΰψιρθε, δτεμιθιχδ ΰ').
"διδ ζδ ιετιθψ – ωξξπε πεμγδ ξιπψεεδ εωμηεβε ωιιλιν ΰτεμε εδξερεϊ – ΰωψ λτϊ ΰϊ δζξο εδφια ξθψδ μδιεϊε αψ-ημεσ. δεΰ δΰμ δξγιπι, ΰωψ λεπο ΰϊ δξτςμ δξερψι – ΰϊ δξγιπδ" (διβμ, δτιμερετιδ ωμ δδιρθεψιδ).
ξθψϊ δχεψρ: δλψϊ ξεωβι-ιρεγ εϊτιωεϊ ςχψεπιεϊ ατιμερετιδ ξγιπιϊ, ςτ"ι δβεϊν ωμ πφιβιδ δξψλζιιν αϊεμγεϊ δτιμερετιδ δξςψαιϊ.
πεωΰι δχεψρ: δχεψρ ξϊξχγ αςιχψ αϊτιωεϊ δτεμιθεμεβιεϊ ωμ ωπι δδεβιν δβγεμιν αςϊ δςϊιχδ: ΰτμθεο εΰψιρθε, εαϊεψεϊ δτεμιθιεϊ ωμ ΰψαςδ δεβιν αςϊ δηγωδ: ϊεξΰρ δεαρ, β'εδο μεχ, ζ'ΰο-ζ'ΰχ ψερε, β'εδο-ρθιεΰψθ ξιμ. δγιεο δτεμιθεμεβι αχεψρ δζδ πρξκ αιο δωΰψ ςμ δςχψεπεϊ δξθΰτιριιν ωμ δτιμερετιν δμμε.
γψλι δεψΰδ: δψφΰεϊ εγιεο αλιϊδ.
ρτψεϊ: τψχιν παηψιν ξλϊαι δδεβιν δπ"μ. ψωιξϊ ρτψεϊ ψΰωεπιϊ εξωπιϊ ϊηεμχ μϊμξιγιν αϊηιμϊ δχεψρ.
ξθμϊ ριεν δχεψρ: αηιπϊ λιϊδ.
γ"ψ ιτϊη βεμγξο - ρξρθψ α'
ξδ διΰ ξγιπδ? λιφγ διΰ ξϊδεεδ εξδ ϊλμιϊδ? δΰν διΰ θαςιϊ ΰε ξμΰλεϊιϊ?
δχεψρ ιαηο ωΰμεϊ ιρεγ ΰμδ ξϊεκ ςιεο αϊεψϊ δξγιπδ ωμ δεβιν ξψλζιιν αϊψαεϊ δξςψα. αιο δωΰψ πςρεχ αξεωβιν εαρεβιεϊ δαΰεϊ:
- ϊλμιϊ δξγιπδ
- λεη, ρξλεϊ, ωμθεο, ψιαεπεϊ
- ϊτιρϊ δΰξπδ δηαψϊιϊ: δξγιπδ λδρλν
- ξγιπδ εημεχϊ ςαεγδ ηαψϊιϊ
- ξγιπδ εξςξγεϊ
- ξγιπδ εηιψεϊ δΰγν
- ξγιπδ εχδιμδ
δτιμερετιιν ωαδν ιςρεχ δχεψρ: ΰτμθεο, ΰψιρθε, ϊεξρ δεαρ, β'εδο μεχ, ζ'ΰο-ζ'ΰχ ψερε, βΰεψβ ε. τ. δβμ, χΰψμ ξΰψχρ εξψθιο αεαψ.
ΰετι δμιξεγ: γιεο εδψφΰδ ςμ-αριρ χθςιν παηψιν ξδβεϊν δτεμιθεμεβιϊ ωμ δτιμερετιν δμμε. αγψκ λμμ πχγιω ωιςεψ ΰηγ μλμ τιμερεσ, επϊχγν αΰετο λψεπεμεβι ξο δςϊιχιν ΰμ δηγωιν.
γψιωεϊ δχεψρ: πεληεϊ ςμ τι ϊχπεο δΰεπιαψριθδ. δβωϊ ξαηο ριεν.
ξθμϊ ριεν: ξαηο αλιϊδ
Introduction to Political Philosophy
Prof. Zvi Tauber
Course Objectives: Introducing the basic and essential concepts of political philosophy according to its main thinkers in the history of western philosophy.
Course Topics: The political thoughts of two ancient philosophers, Plato and Aristotle, and the political thought of four modern philosophers: Hobbes, Locke, Rousseau and J-S. Mill. The political discourse is based in this course on the metaphysical principles of these philosophers.
Method of Teaching: Lectures and classroom-discussion.
Literature: Selected chapters from the above philosophers' writings. The bibliography will be distributed at the beginning of the semester.
Student Assignment: A classroom-exam.
Introduction to Political Philosophy
Dr. Yiftah Goldman
What is a State? How is it formed and what is its purpose? Is it natural or artificial? The course "introduction to political philosophy" will deal with those issues through a survey of the political theories of some of the leading philosopher in western culture. Among the concepts and subjects that will be dealt with are:
- The purpose of the State
- Power, Authority, Government and Sovereignty
- The concept of "Social Contract": the State as an Agreement
- The State and Social Division of Labor
- The State and Social Classes
- The State and Human Freedom
- The State and Community
The course will focus on the following philosophers: Plato, Aristotle, Jean-Jacques Rousseau, Thomas Hobbes, John Locke, G.W.F. Hegel, Karl Marx and Martin Buber.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ ιεεπιϊ (06181030)
ωιςεψ
γ"ψ ΰψιδ τιπχμαψβ / γ"ψ ΰεψπδ δψψι
γ"ψ ΰψιδ τιπχμαψβ - ρξρθψ ΰ'
δτιμερετιδ δξςψαιϊ ξϊηιμδ αιεεο δςϊιχδ. διεεπιν δξφιΰε ΰϊ δξεωβ "τιμερετιδ", δβγιψε ΰϊ ξεωΰιδ, ϊιηξε ΰϊ ϊηεξιδ, ιφψε λμιν ξεωβιιν ωμ δγιεο δτιμερετι. ΰκ διεεπιν μΰ ψχ δπιηε ιρεγεϊ δτιμερετιδ ΰμΰ βν δαιΰε ΰεϊδ μωιΰιν λΰμδ ωδδωτςδ δξςφαϊ εδξωψδ ωμ ϊεψεϊιδν ωμ δτιμερετιν διεεπιιν πιλψϊ αλμ ωμαι δϊτϊηεϊδ ωμ δτιμερετιδ δξςψαιϊ.
δχεψρ ξδεεδ ρχιψϊ ϊεμγεϊ δτιμερετιδ διεεπιϊ δημ ξδϊδεεϊδ (αξΰδ δωιωιϊ μτπδ"ρ) εςγ ωιΰδ αδβεϊ δτιμερετιϊ ωμ ΰτμθεο εΰψιρθε (αξΰδ δψαιςιϊ μτπδ"ρ).
γ"ψ ΰεψπδ δψψι - ρξρθψ α'
ρχιψδ ωμ δϊτϊηεϊ δτιμερετιδ διεεπιϊ ξδτιμερετιν δχγν ρεχψθιιν γψκ ΰτμθεο εςγ ΰψιρθε. δρχιψδ ϊϊξχγ αωμεωϊ ςχψεπεϊ δδραψ δςεξγιν αιρεγ λμ ΰηϊ ξδβιωεϊ δτιμερετιεϊ δμμε: διηριν αιο ημχ εωμν, γβν εδδςϊχ, ελμμι ετψθι. πηωεσ ΰϊ δωΰμεϊ ωςμιδν ςχψεπεϊ δραψ ΰμδ ξωιαιν επςξεγ ςμ δχωιιν ωλμ ΰηγ ξδν ξςεψψ.
γψιωεϊ: πεληεϊ α 80% ξδωιςεψιν, χψιΰδ ωεθτϊ ωμ δξχεψεϊ δψΰωεπιιν εαηιπδ, ΰωψ ϊχας ΰϊ δφιεο δρετι.
Introduction to Ancient Greek Philosophy
Dr. Arie Finkelberg
Western philosophy begins in Ancient Greece: the Greeks invented the term "philosophy," defined the main topics of philosophical discourse and created its conceptual apparatus. But the Greeks not only invented philosophy, - their philosophical achievements continually influenced Western thought and still serve as a source of inspiration. The course is a historical survey of the development of Greek philosophy from its origins in the 6th century BCE to its highest point in the doctrines of Plato and Aristotle.
Introduction to Ancient Greek Philosophy
Dr. Orna Harari
The course offers a survey of the development of Greek philosophy from the Presocratics through Plato to Aristotle. The course focuses on three explanatory approaches: explanations in terms of (1) whole and parts, (2) paradigm and copy and (3) universal and particular.
Obligations: participation in at least 80% of the meetings, reading assignments, and an exam, which will determine the final mark.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ ηγωδ (06181032)
ωιςεψ
γ"ψ πεςδ πςξο φΰεγψψ
ξθψϊ δχεψρ διΰ μδλιψ ϊτιρεϊ ξψλζιεϊ εξεωβι ιρεγ ατιμερετιδ ωμ δςϊ δηγωδ (ξΰεϊ 18-17), αΰξφςεϊ ςιεο αδβεϊν ωμ πφιβιδ δαεμθιν: ψπδ γχΰψθ, αψεκ ωτιπεζδ, β'εδο μεχ, βεθτψιγ ειμδμν μιιαπιυ, β'εψβ' αψχμι, γειγ ιεν, εςξπεΰμ χΰπθ.
δχεψρ ιϊξχγ αωΰμεϊ ξϊηεξι δξθΰτιριχδ εϊεψϊ δδλψδ, λτι ωπγεπε ςμ ιγι δδεβιν δωεπιν, εαιπιδο: ϊλμιϊ δτιμερετιδ; θαςδ ωμ δΰξϊ; δϊπΰιν μιγιςδ; θαςδ ωμ δϊαεπδ δΰπεωιϊ; ϊτιρεϊ ωεπεϊ ωμ δςφξι; αςιιϊ δζδεϊ δςφξιϊ; διηρ αιο ΰεαιιχθ μρεαιιχθ; δδαηπδ αιο βεσ μπτω, εωΰμεϊ ξψλζιεϊ περτεϊ. πςχεα ΰηψ γψκ δδϊτϊηεϊ ωμ δψςιεπεϊ εβμβεμιδν δημ ξο δτιμερετιδ ωμ ψπδ γχΰψθ, δπηωα μξιιργ δτιμερετιδ δηγωδ, εςγ μτιμερετιδ δαιχεψϊιϊ ωμ ςξπεΰμ χΰπθ, ωδαιΰδ ΰϊ δςϊ δηγωδ ατιμερετιδ ΰμ χιφδ.
δϊμξιγιν ιϊαχωε μχψεΰ τψχιν παηψιν ξλϊαι δδεβιν δπ"μ. ψωιξδ αιαμιεβψτιϊ ξμΰδ ϊιπϊο αϊηιμϊ δχεψρ.
Introduction to Early Modern Philosophy
This course is a survey of western European philosophy in the early modern period, with emphasis placed on Metaphysical and Epistemological issues. It covers the major figures and themes in the Seventeenth and eighteenth century's philosophy, including Rene Descartes, Baruch Spinoza, John Locke, Gottfried Wilhelm Leibniz, George Berkeley, David Hume and Immanuel Kant.
The course introduces students to some central themes in the early modern period, including the nature of knowledge, truth, method and reality; conceptions of the self and of personal identity, the nature of ideas, the mind-body problem, etc.
Students are required to read selected writings of these figures.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μϊεψϊ δδλψδ εδξθΰτιζιχδ (06181037)
ωιςεψ
τψετ` ψεϊ ειιπθψΰεα / γ"ψ ιψεο ρπγψεαιυ
ρξρθψ ΰ'
τψετ' ψεϊ ειιπθψΰεα
δωιςεψ ιςρεχ αδαδψϊ ωπι ϊηεξιν ξψλζιιν ΰμδ ατιμερετιδ, ιηρι δβεξμιο εδδαγμιν αιπιδν. πϊξχγ μφεψκ ζδ αξρτψ ρεβιεϊ ηωεαεϊ, ωιαηπε ξωϊι πχεγεϊ δψΰεϊ δμμε, δξθτιζιϊ εδΰτιρθξεμεβιϊ: ΰξϊ, ψφιεπμιεϊ, ριαϊιεϊ, ΰιγιΰμιζν, ΰμεδιν, δπτω, γθψξιπιζν εηετω ψφεο.
ξθμϊ δχεψρ: αηιπϊ λιϊδ.
ρξρθψ α'
γ"ψ ιψεο ρπγψεαιυ
ωΰμϊ δζιχδ ωαιο ξεωβ διγιςδ εξεωβ δδεειδ ςξγδ αξψλζ ςιρεχδ ωμ δτιμερετιδ αςϊ δηγωδ εδιιϊδ ξχεψ τεψδ μηιγεω εφξιηδ ΰιπθμχθεΰμιν. ξθψϊ δωιςεψ διΰ μδφιβ ατπι δϊμξιγ ΰϊ ϊξεπϊ διγς δςλωεειϊ ωμ ϊηεξι γιεο ΰμδ αζξππε ξϊεκ ψβιωεϊ μξχεψεϊιδ δδιρθεψιιν. αημχε δψΰωεο ωμ δωιςεψ πθτμ αξεωβ διγιςδ εαϊπΰιε. γβω ξιεηγ ιιπϊο μγιεο αξεωβ δδφγχδ εαξβεεο δςξγεϊ δωεπεϊ δξαχωεϊ μδαδιψε: ξργϊπεϊ χΰψθζιΰπιϊ, ξργϊπεϊ πθεψμιρθιϊ, εχεδψπθιζν. ημχε δωπι ωμ δωιςεψ ιϊξχγ αξαηψ αςιεϊ ξθΰτιζιεϊ: ωΰμϊ δβεσ εδπτω, δεειδ εδϊδεεϊ (ζξο), ψφεο ηετωι εγθψξιπιζν, ζδεϊ τψρεπΰμιϊ εΰηψεϊ.
Introduction to Epistemology and Metaphysics (B.A. course):
Professor Ruth Weintraub
The course will provide an introduction to these two central areas in philosophy, illustrate the difference between them and the way they are related. It will be structured around some central philosophical issues - truth, rationality, causality, idealism God, the mind, determinism and free will - which will be examined from these two perspectives (the metaphysical and the epistemological).
The grade will be based on an end of term exam.
Introduction to Epistemology and Metaphysics
Dr. Yaron Senderowicz
Since the early days of antiquity, epistemology, ontology, and metaphysics were central fields of philosophical inquiries. The subject matter of epistemology is the concept of knowledge whereas that of ontology and metaphysics is the concept of being. The present class acquaints the students with some of the central ideas and theories that are part of contemporary philosophical debate. In the first part the concept of knowledge will be introduced. Particular attention will be given to the concept of justification and to the variety of standpoints from which one can approach it: Cartesianism, foundationalism, coherentism etc. In the second part we will address a selection of metaphysical problems: the-mind-body problem, time and becoming, free will and determinism, personal identity etc.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ ωμ δξγς (06181041)
ωιςεψ
τψετ` ξπην τιω
μΰηψ ξαεΰ ωιθϊι χφψ δρεχψ βιωεϊ ωεπεϊ μτιμερετιδ ωμ δξγς, εΰεψιιπθφιδ αριριϊ αΰωψ μδιαθιν ϊελπιιν εξαπιιν ΰηγιν δΰετιιπιιν μιγς ξγςι, ιεχγω ςιχψε ωμ δχεψρ μϊιΰεψ επιϊεη ϊεμγεϊ δξΰξυ μαΰψ αιΰεψ τιμερετι ωμ δξγς μξο δξΰδ δ-17. αϊεκ λκ, ελλμ ωιεϊιψ δζξο, πγεο ατιμερετιεϊ δξγς ωμ αιιχεο εγχΰψθ; ααςιιϊιεϊ ωδφιαδ μδο δτιριχδ ωμ πιεθεο; αΰϊβψ ωδςξιγ δηωαεο δγιτψπφιΰμι εδΰιπθβψΰμι μβιωεϊ ψφιεπμιρθιεϊ; αχεωι ωδφιαδ αιχεψϊ δΰιπγεχφιδ ωμ διεν μβιωεϊ δΰξτιψιφιρθιεϊ; αξωξςεϊ δτιμερετιϊ ωμ τιφεμ δτιριχδ δαϊψ-πιεθεπιϊ μΰπμιθιϊ εψιΰμιρθιϊ; αηιγεωδ ωμ δβιωδ δΰιπρθψεξπθμιρθιϊ αξϊξθιχδ εαξγς αωμδι δξΰδ δ-18; ααςιϊιεϊ δτιμερετιϊ μπελη μιγϊ ξγςι δδϊδεεϊ αψΰωιϊ δξΰδ δ-19; ατιμερετιιϊ δξγς δχΰπθιΰπιϊ; αΰξτιψιφιζν δΰπθι-αιιχεπι ωμΰηψ διεν; αξωαψ δτιμερετι ωμιεεδ ΰϊ χψιρϊ δτιριχδ δχμΰριϊ αϊηιμϊ δξΰδ δ-20; εαςιχψι δβιωεϊ ωτεϊηε αϊβεαδ.
Following a brief and systematic introduction that surveys different approaches to philosophy of science, the main bulk of the course is devoted to describing and analyzing historically the main attempts to understand science philosophically since the 17th century. These, as time permits, will include discussions of the philosophies of science of Francis Bacon and Rene Descartes in their religious contexts; the problems presented to each by Newton's physics; the challenge to Cartesian rationalism posed by the differential calculus; that posed to the empiricist tradition by Hume's analysis of causation; the philosophical significance of the post-Newtonian parting of ways in physics between the analytical and realist schools; the birth of instrumentalism in the former; the philosophical problem of the emergence sciences; Kant's philosophy of science; the new post-Humean British empiricists; the philosophical crisis of the downfall of classical physics at the turn of the 20th century, and the new schools of philosophy of science that emerged thereon.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ εγϊεϊ αδεγε (06181042)
ωιςεψ
γ"ψ γπι ψεδ
αχεψρ ζδ ιιγεπε δπεωΰιν δαΰιν:
1. πχεγεϊ ξεφΰ ωεπεϊ μδαπϊ δτιμερετιδ δδεγιϊ εξςξγδ
2. ξωξςεϊε ωμ δωηψεψ εξχεξε λΰιγιΰδ ξπηδ ατιμερετιδ δδεγιϊ
3. τεμηο, ξςωδ, εΰϊΰιζν: δεεγδ εΰρλεμϊ δξιξΰξρΰ
4. ξεωβ δγδψξδ εηεχ δχψξδ
5. ϊεψϊ "δΰπι" ωμ δΰετπιωγεϊ
6. δξδτλδ δαεγδιρθιϊ – γηιιϊ ξεωβ δ"ΰπι"
7. ϊεψϊ δδλψδ ατιμερετιδ δδεγιϊ
8. ωιθεϊ θιςεο ατιμερετιδ δδεγιϊ εξςξγ δτιμερετιδ
9. δρτχπεϊ εϊεφΰεϊιδ
αιαμιεβψτιδ ψΰωεπιϊ:
1. Karl H. Potter, Presuppositions of India's Philosophies, Chapters 1, 2
2. M. Hiriyanna, Outlines of Indian Philosophy, Chapters 3,5,7
3. Hamilton, S., A Very Short Introduction to Indian Philosophy (Oxford UP)
4. Matilal, B.K., Epistemology, Logic and Grammar in Indian Philosophical Analysis, Chapter 1.
5. Radhakrishnan & Moore, A Source Book of Indian Philosophy
Introduction to Indian Philosophies and Religions
In this course, the following themes will be discussed:
1. Indian Philosophy: Initial 'maps'
2. The notion of 'freedom' as an ideal
3. Ritual, action and atheism: the Veda and the Mīmāmsā school of philosophy
4. The notions of dharma and karma
5. The notion of 'Self' in the Upanişads
6. The Buddhist revolution and the rejection of a 'Self' notion
7. Indian epistemology
8. Argumentation in Indian philosophy
9. Indian Skepticism
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτιμερετιδ ριπιϊ (06181043)
ωιςεψ
γ"ψ βμιδ τϊ-ωξιψ
αξψλζ δτιμερετιδ δριπιϊ ςεξγ ψςιεο δγψκ (γΰε). δγψκ διΰ ϊεψδ εηεχ, ωιθδ εδμλδ, εδιΰ ΰσ ϊδμικ δδμιλδ; εδμιλδ διΰ δωϊπεϊ. μτιλκ δωϊπεϊ διΰ ΰηγ δψςιεπεϊ ωηεζψιν ωεα εωεα αβψρΰεϊ ωεπεϊ αδβειεϊ δξψλζιεϊ αριο: δχεπτεφιΰπιζν εδγΰεΰιζν. δγΰεΰιρθ ξΰξιο αθας δξωϊπδ δωϊπεϊ ϊξιγιϊ, ΰωψ δΰγν δξωϊπδ αε ξωϊπδ ΰϊε. δωιπει δεΰ μτιλκ, ωιπει ρτεπθΰπι, θαςι, "λκ ξςφξε" αμΰ λεεπδ. δχεπτεφιΰπι ξΰξιο ΰσ δεΰ αωιπει, ΰμΰ ωδωιπει ςαεψε ΰιπε θαςι ΰμΰ ξερψι. δΰγν ξφει αϊδμικ ωμ ωιπει ξεγς εξλεεο, ωςπιιπε ωιξεψ δξερψ δθαες ξτπιν ΰε ψλιωϊε ξηευ. μξψεϊ ψιηεχο δξηωαϊι δψα, ξχαμεϊ ωϊι δΰρλεμεϊ λΰηϊ ΰϊ δΰεθεψιθδ ωμ ρτψ δϊξεψεϊ (Yijing). παηο ΰϊ ιιηεγε ωμ ρτψ ζδ ΰωψ ιεφβ λ"ββ" μδαπϊ ςεμν εΰγν αδβειεϊ ριο δωεπεϊ. γψκ ψςιεο δωιπει εδδωϊπεϊ α"ρτψ δϊξεψεϊ", ϊιςψκ αχεψρ δδιλψεϊ ςν δψςιεπεϊ δξψλζιιν ατιμερετιδ δριπιϊ δξχεψιϊ.
φιεο δχεψρ ιχας ςμ-τι ςξιγδ ααηιπϊ ριεν.
Introduction to Chinese Philosophy and Religion
The course focuses on the notion of Dao in Confucianism and in Daoism. Dao as "Way" signifies a doctrine, law, and method, yet it is also the process of walking, and walking is changing. Changing is central in both Confucianism and Daoism in different ways: Daoism is about spontaneous change and Confucianism is about intentional moral change. It is therefore a curiosity that despite some strongly opposing attitudes, both philosophies accept the authority of The Book of Changes (Yijing). We will look into the wisdom of the Chinese philosophy of change in the Yijing, through its understandings in both major Chinese schools.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μΰρϊθιχδ (06181059)
ωιςεψ
γ"ψ ηβι λπςο
δωιςεψ ςερχ αωΰμεϊ ξψλζιεϊ ωξςμδ δξηωαδ δτιμερετιϊ ΰεγεϊ ξχεξδ ωμ δΰξπεϊ εξςξγε ωμ διτδ, ϊεκ δϊξχγεϊ ατψχιν παηψιν ξδςϊ δςϊιχδ εςγ δξΰδ δ - 20. λκ, γψκ γιεο αδεβιν λβεο ΰτμθεο, τμεθιπερ, χΰπθ, ωιμψ, χιψχβεψ, πιθωδ ετψειγ, παηο ΰϊ δΰετο αε ξΰιψδ δξηωαδ δΰρϊθιϊ μΰ ψχ ΰϊ δϊετςδ δΰξπεϊιϊ, ΰμΰ βν ΰϊ ξαπδ δπιριεο δΰπεωι εΰϊ ωΰμϊ δΰξϊ.
δγιεο ιςψκ ϊεκ ϊωεξϊ μα μιηρι δβεξμιο ωαιο δξηωαδ δτιμερετιϊ εδΰξπεϊ δξςψαιϊ, εατψθ, ϊεκ πιριεο μδαιο ΰϊ ξχεψε εβμβεμιε ωμ "δψια δςϊιχ" αιο δτιμερετιδ εδΰξπεϊ, ΰε μηιμετιο, ΰϊ θαςδ ωμ δΰιπθιξιεϊ δξρεαλϊ ωαιπιδο.
αιο δπεωΰιν δπγεπιν:
- δϊωεχδ ΰμ διτδ ατιμερετιδ διεεπιϊ.
- ΰτμθεο ςμ δξςξγ δΰεπθεμεβι ωμ δΰξπεϊ.
- ιιφεβ, ΰωμιδ ετψρτχθιαδ ατιμερετιδ δξεγψπιϊ εαΰξπεϊ δψπρπρ.
- δωιτεθ δΰρϊθι ΰφμ χΰπθ εβμβεμιε αψεξπθιχδ.
- δΰγν δΰρϊθι: ςμ ηιιν ΰπεωιιν λιφιψϊ ΰξπεϊ.
- ΰξϊ εθψβγιδ.
- ξεγψπιεϊ εΰεΰπβψγ.
Aesthetics: An Introduction
The course examines key moments in the history of philosophy's preoccupation with
the essence of art and beauty.
Readings include: Plato, Plotinus, Alberti, Kant, Schiller, Nietzsche, Freud.
γψιωεϊ χγν: ΰιο
δςψεϊ:
αηιπεϊ
χψιΰδ ξεγψλϊ ΰ' (06181068)
ϊψβιμ
ξεψι δηεβ
δξθψδ δξψλζιϊ ωμ ϊψβιμ "χψιΰδ ξεγψλϊ ΰ'" διπδ τιϊεη ιλεμεϊ δδϊξεγγεϊ ςν θχρθ τιμερετι, αλϊα εας"τ. αδπηιιϊν ωμ ξϊψβμι δχεψρ, ςεψλιν δρθεγπθιν χψιΰδ φξεγδ αΰηγ ξδθχρθιν δτιμερετιν δξλεππιν ωμ δςϊ δξεγψπιϊ, "δβιεπεϊ ςμ δτιμερετιδ δψΰωεπιϊ" μψπδ γιχψθ. αΰξφςεϊ χψιΰδ φξεγδ ωλζε εαςζψϊ δγιεο δπμεεδ ΰμιδ, ξϊεεγςιν δρθεγπθιν μΰ ψχ μξχφϊ ξδβεϊε ωμ "ΰαι δτιμερετιδ δηγωδ", λι ΰν βν μημχ ξξΰτιιπιδ ωμ δςωιιδ εδςιρεχ δτιμερετι αλμμ;
δχψιΰδ δξεγψλϊ αθχρθ ξΰτωψϊ μδϊηχεϊ ΰηψ λξδ ξξδμλι δξηωαδ δξψλζιιν αδβεϊε ωμ γιχψθ, μψαεϊ δδβιεο δξπηδ ΰϊ "ρτχπεϊε δξϊεγιϊ", εδδβςδ ΰμ δεεγΰεϊ δαμϊι ξςεψςψϊ αγαψ χιεξε ωμ δ'ΰπι' λ'γαψ ηεωα'. ΰεμν ξςαψ μλκ, ξωξω θχρθ χΰπεπι ζδ βν λξςιο 'γβν', ωδγιεο εδχψιΰδ δωιθϊιϊ αε ξΰτωψιν μδΰιψ ΰϊ ξψηα δΰτωψειεϊ ωΰφεψεϊ αχψιΰδ ωμ λμ θχρθ τιμερετι αΰωψ δεΰ. μτιλκ, δχψιΰδ ατψχι δ"δβιεπεϊ" πςωιϊ ξϊεκ ξθψδ μηωεσ εμδγβιω ξβεεο ξΰτιιπιν ωξιιηγιν ΰϊ δλϊιαδ δτιμερετιϊ, λβεο δΰρθψθβιδ δθιςεπιϊ ωμ δθχρθ, δπηεϊ διρεγ δξεαμςεϊ αε, δξαπδ δμεβι εδψθεψι ωμ δθχρθ, δωιξεω ωμε αωτδ, ελο ξβεεο δδχωψιν – τιμερετιν, διρθεψιν, εΰηψιν – ωαδν δεΰ ςεξγ, εωςωειιν μδΰιψε εμδςωιψ ΰϊ δχψιΰδ αε.
δϊψβιμ ων γβω ξιεηγ ςμ δϊπρεϊ τςιμδ, αςμ-τδ εαλϊα. ωιςεψι δϊψβιμ ξϊπδμιν λγιεο, αξδμλε ζελδ δϊμξιγ μτςπη εμδϊςξϊ ςν ςξγεϊιε ωμε-ςφξε, λξε βν ςν ςξγεϊιδν ωμ ηαψιε μλιϊδ. αΰετο ζδ ηεεδ δρθεγπθ γιεο τιμερετι ηι, εμεξγ μχηϊ αε ημχ τςιμ.
ξθψδ περτϊ ωμ δωιςεψ διΰ δχπιιϊ ξιεξπειεϊ-αριρ αλϊιαϊο ωμ ςαεγεϊ ΰχγξιεϊ. αξδμκ δχεψρ πγψω δϊμξιγ μλϊεα ξρτψ ϊψβιμιν χφψιν, αςζψϊν δεΰ ξϊπρδ αηιμευ δψςιεπεϊ εδϊεαπεϊ ωςεμιν ξδχψιΰδ αθχρθ, λξε βν απιρεη ξηωαεϊ αιχεψϊιεϊ ςμιδο. αϊεκ λκ, εαςζψϊ μιεει φξεγ εγιΰμεβ ξϊξωκ ςν ξϊψβμ-δχεψρ, δεΰ μεξγ μδλιψ ΰϊ δλμμιν εΰξεϊ δξιγδ δξΰτιιπιν λϊιαϊ ςαεγδ ΰχγξιϊ.
δϊψβιμ ξρϊιιν ααηιπϊ λιϊδ, λωδφιεο δρετι αχεψρ ξεψλα ξφιεο δαηιπδ δξρλξϊ, εξφιεπι δϊψβιμιν, ΰεϊν δβιω δϊμξιγ αξδμκ δρξρθψ.
Guided Reading "A": Course Description
The course aims primarily at developing the various skills necessary for reading and assessing philosophical texts. Under the supervision of the course instructors, the students perform a close and careful reading of one of the central texts of modernity, Descartes' "Meditations". Naturally, such a detailed reading, followed by a class discussion thereof, enables the students to reach a better understanding of Cartesian philosophy. But moreover, and all the more so, it also enables the students to get acquainted with some of the central features pertaining to the practice of philosophy, mainly in its ongoing engagement with reading and interpreting texts.
Hence, while the guided reading of Descartes' text indeed affords to penetrate, for instance, the rationale behind Descartes' skepticism, and his arrival at the "Cogito", still, emphasis is mostly laid on extracting insights with regards to the practice of reading philosophical texts in general. Thus, Descartes' canonical text is also used as a model; the reading thereof serves to exemplify the various and different strategies which are generally employed when approaching philosophical texts. The course stresses the importance of exposing the logical structure of the arguments presented within the text, its implicit underlying assumptions and commitments, as well as its rhetoric, its appeal to linguistic devices, and also the various contexts wherein it can be posited, which might further and deepen our understanding thereof.
The course also stresses the importance of actively partaking in the "philosophical experience". This is achieved through class discussions – where the student is confronted not only with her own opinions, but also with those of her class-mates – as well as through short written assignments which the students are asked to submit almost every week. These written assignments are where the student gets to practice her academic writing skills, articulate her thoughts, extract and critically assess various kinds of philosophical arguments. These assignments serve also as a means to establishing an ongoing philosophical dialogue with the course instructor, whose weekly comments and feedback on the written assignments encourage the students and have proven valuable for their personal progress in philosophy.
The course ends with an exam. The final grade is composed of the final exam, together with the grades awarded for the short assignments throughout the semester.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
χψιΰδ ξεγψλϊ α` (06182068)
ϊψβιμ
ξεψι δηεβ
δχεψρ δεΰ δξωκ εδςξχδ μϊψβιμ "χψιΰδ ξεγψλϊ ΰ'" εξθψεϊιε γεξεϊ: τιϊεη ξιεξπεϊ αχψιΰϊ θχρθιν τιμερετιιν εϊψβεμ αλϊιαϊ ςαεγεϊ ΰχγξιεϊ. αξδμκ δχεψρ ιιγψωε δϊμξιγιν μλϊεα λξδ ςαεγεϊ χφψεϊ δπεβςεϊ μρεβιεϊ ρτφιτιεϊ αθχρθ. α"χψιΰδ ξεγψλϊ α'" ιιμξγε ημχιν ξϊεκ ξρλϊ θας δΰγν μγεγ ιεν.
φιεπε δρετι ωμ δωιςεψ ξεψλα ξωχμεμ φιεπι δςαεγεϊ ωΰεϊο δβιω δϊμξιγ αξδμκ δρξρθψ.
GUIDED READING B
γψιωεϊ χγν: χψιΰδ ξεγψλϊ ΰ`
δςψεϊ:
αηιπεϊ
χψιΰδ ξεγψλϊ β` (06182069)
ϊψβιμ
ξεψι δηεβ
δχεψρ δεΰ δξωκ μϊψβιμιν "χψιΰδ ξεγψλϊ ΰ'" ε "χψιΰδ ξεγψλϊ α'" εξθψεϊιε
γεξεϊ: τιϊεη ξιεξπεϊ αχψιΰϊ θχρθιν τιμερετιιν, εϊψβεμ αλϊιαϊ ςαεγεϊ
ΰχγξιεϊ. αξδμκ δχεψρ ιιγψω ξδϊμξιγιν μλϊεα λξδ ςαεγεϊ χφψεϊ δπεβςεϊ
μρεβιεϊ ρτφιτιεϊ αθχρθ.
α-"χψιΰδ ξεγψλϊ β" ιιμξγε ημχιν ξϊεκ ωπι θχρθιν ξψλζιιν αϊεμγεϊ
δτιμερετιδ: βεψβιΰρ ωμ ΰτμθεο εδπηεϊ ιρεγ μξθΰτιρχδ ωμ δξιγεϊ ωμ
ςξπεΰμ χΰπθ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τψχιν αξωπϊε ωμ ΰψιρθε (06182093)
ωιςεψ
γ"ψ ΰψιδ τιπχμαψβ
χεψρ δξωκ μχεψρ "ξαεΰ μτιμερετιδ ιεεπιϊ" δξϊξχγ αδιαθιν δςιχψιιν ωμ ξωπϊε ωμ ΰψιρθε - ϊεψϊ δδεληδ, ϊεψϊ δχθβεψιεϊ, ϊεψϊ διω, ϊεψϊ δδλψδ, ϊεψϊ δθας, ϊεψϊ δπτω, ϊεψϊ δξερψ εδξγιπδ. γβω ξιεηγ ιεων ςμ χεει γιξιεο εωεπι αιο ϊρτιρεϊιε ωμ ΰψιρθε εωμ ΰτμθεο.
δχεψρ ιρϊιιν αξαηο αιϊ.
Introduction to Aristotle's philosophy
A sequel to the course "Introduction to Ancient Greek Philosophy," this course is concerned with the main aspects of Aristotle's philosophy - the scientific method, the theory of cathegories, ontology, epistemology, philosophy of nature, psychology, ethics and political theory. Special emphasis is put on the dependence of Aristotle's thought on that of Plato, on the one hand, and its departure from it, on the other.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ αξΰεϊ δ-19 εδ- 20 (06182200)
ωιςεψ
τψετ` ΰμι τψιγμπγψ
αωιςεψ ζδ πϊηχδ ΰηψ ϊξεϊ ξψλζιεϊ ατιμερετιδ ωμ δξΰεϊ δ-19 εδ-20. πχψΰ ξλϊαιδν ωμ δβμ, ξψχρ, πιθωδ εχιψχβεψ. πωψθθ αχειιν λμμιιν ΰϊ δΰετο ωαε ΰεϊο ϊξεϊ ςεαψεϊ θψπρτεψξφιδ ετεϊηεϊ ΰϊ ωγδ δτιμερετιδ αξΰδ δ-20 (ΰφμ τψβδ εειθβπωθιιο ξφγ ΰηγ εδερψμ εδιιγβψ ξφγ ωπι).
δωιςεψ ιρϊιιν αξαηο
Philosophy in the Nineteenth and Twentieth century
γψιωεϊ χγν: ξαεΰ μτιμερετιδ ηγωδ
δςψεϊ:
αηιπεϊ
τιμερετιδ ωμ δγϊ - ωιςεψ δξωκ (06182209)
ωιςεψ
γ"ψ πηξδ εψαιο
δχεψρ ιςρεχ αωΰμδ δΰν πιϊο μγαψ ςν εΰεγεϊ δΰμ. πϊηιμ απιριεο μδαιο ΰϊ θιαςε ωμ δΰμ ςμιε αψφεππε μωεηη εωςιξε ξαχω δΰγν δγϊι μχιιν ξςψλϊ ιηριν. πςρεχ α"ΰμεδι δτιμερετιν", α"ΰμεδι ΰαψδν ιφηχ ειςχα" εαχωιιν ωεπιν ΰωψ ξεωβι ΰμεδεϊ ΰμδ ξςεψψιν. πϊξχγ αχεωι μγαψ ΰεγεϊ ζδ ΰωψ "ξεωμν ξξπε μΰ πιϊο μδςμεϊ ςμ δγςϊ" λτι ωξαιπιν ΰεϊε εξϊξεγγιν ςιξε δψξα"ν, ϊεξρ ΰχεειπρ εειθβπωθιιο δξεχγν. λξε λο, πϊξχγ αχεωι μγαψ ΰμ "δΰμ δβγεμ δβιαεψ εδπεψΰ" λτι ωδμδ ξϊβμδ μΰιεα.
χαμϊ χψγιθ ςμ χεψρ ζδ ξεϊπιϊ αδωϊϊτεϊ αμτηεϊ ωπι ωμιωιν ξδωςεψιν εδβωϊ ςαεγδ χφψδ αρεσ δχεψρ. δφιεο ξεψλα ξφιεο δςαεγδ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
Philosophy of Religion—Part II
Dr. Nehama Verbin
The course deals with the question whether we can speak to and about God. We shall begin with an exploration of the nature of the God whom one may wish to address and about whom one may wish to speak. We shall discuss the “God of the philosophers”, the “God of Abraham, Isaac and Jacob” and some of the difficulties that emerge from each of these conceptions. We shall focus on the difficulty to speak about “that than which nothing greater can be conceived”, as Maimonides, Aquinas and the early Wittgenstein comprehend it. We shall also discuss some of the difficulties to address and maintain a relationship with “the great the mighty, and the awesome God” as He reveals Himself to Job.
Prerequisites: Introduction to philosophy of religion
Credit for this course requires: 1) Participating in, at least, two thirds of the classes.
2) Submitting a short paper in the end of the course.
γψιωεϊ χγν: ξαεΰ μτιμερετιδ ωμ δγϊ
δςψεϊ:
αηιπεϊ
τιμερετιδ δεγιϊ - ωιςεψ δξωκ (06182223)
ωιςεψ
γ"ψ γπι ψεδ
δωιςεψ ιεχγω μγιεο αξωπϊο ωμ λξδ ξο δΰρλεμεϊ δαεμθεϊ ατιμερετιδ δδεγιϊ: πιΰιδ, ξιξΰξρΰ, ΰγεΗιθδ-εγΰπθδ, ρΰπχδιδ ειεβδ. πϊιιηρ ΰσ μτιμερετιιϊ δμωεο ωμ αδψθψδψι εμχεει-διρεγ ωμ ϊεψϊ δΰρϊθιχδ δδεγιϊ.
δϊψβιμ δφξεγ ιϊξχγ ατιμερετιδ αεγδιρθιϊ (αςιχψ πΰβΰψβ'επδ ε-εΘρεαπγδε). χαμϊ φιεο αϊψβιμ ξεϊπιϊ αδβωϊ ςαεγεϊ ωεθτεϊ.
αιαμιεβψτιδ ψΰωεπιϊ:
Arindam Chakrabarti, 'Is Liberation (mokşa) Pleasant?', Philosophy East and West, Vol. 33 no.2 (1983), pp. 167-182.
Ben-Ami Scharfstein, 'Immanent-Transcendent Holism: Śankara and Spinoza', in his A Comparative History of World Philosophy: From the Upanişads to Kant, Albany: SUNY, PP.367-405.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
Introduction to Indian Philosophy: Part II
The course focuses on the main features of several philosophical schools in India: Nyāya, Mīmāmsā, Advaita Vedānta, Sānkhya and Yoga. We shall also discuss Bhartŗhari's philosophy of language and touch on the Rasa theory of aesthetics. The 'tutorial' (Targil) will be dedicated to Buddhist epistemology, focusing on the philosophies of Nāgārjuna and vasubandhu, and to the debate between the Nyāyikas and the Buddhists.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ ξζψηιϊ ριπιϊ - ωιςεψκ δξωκ (06182225)
ωιςεψ
γ"ψ βμιδ τϊ-ωξιψ
αωιςεψ δδξωκ δωπδ πηχεψ ΰϊ ξεαπι δςφξιεϊ δωεπιν ατιμερετιδ δριπιϊ. παηο δΰν αλμμ χιιν ξεπη δπιϊο μδχαμδ μ"ςφξι" δξελψ μπε ξϊψαειεϊ δξςψα δωεπεϊ, ΰε ωϊτιρϊ δδωϊπεϊ δριπιϊ ΰιπδ ξΰτωψϊ βιαεω "ςφξι" αΰσ ΰηϊ ξδΰρλεμεϊ δψΰωιεϊ. εΰν ΰιο "ςφξι" ξδι πχεγϊ δδϊιιηρεϊ δΰπεωιϊ μςεμν? δωιςεψ ιϊξχγ αψςιεπεϊ δγΰεΰιρθιιν εδφ'ΰο αεγδιρθιιν δψμεεπθιιν: ξδε "μγςϊ μΰ μγςϊ", "λιεεο δδτεκ", "λκ ξςφξε", ωληδ, εΰτρ ψφιιδ? δϊψβιμ ιϊξχγ αϊτιρϊ "δςφξι δδϊιιηρεϊι" αχεπτεφιΰπιζν εαπιΰε χεπτεφιΰπιζν.
δχεψρ ιπεδμ αξϊλεπϊ τςιμδ εαξδμκ δρξρθψ πςψεκ ςιξεϊιν αιο δΰρλεμεϊ αξτβωιν ξωεϊτιν.
φιεο δχεψρ : 40% ςαεγϊ ξηφιϊ (3-5 ςξεγιν) 50% ςαεγϊ ριεν (5-7 ςξεγιν) 10% δωϊϊτεϊ τςιμδ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
Chinese Philosophy - advanced
The advanced course in Chinese philosophy will focus this year on the question of selfhood and otherness in the various Chinese philosophies. We will examine whether there is an equivalent in Chinese philosophy to the notion of "self" as known in Western philosophies, or whether the idea of change in Chinese philosophy cannot accept a "self". The class will focus on ideas from Daoism and Chan Buddhism, e.g., "knowing not to know", "turning back", "in itself so", forgetting, and having no desires. The section will focus on the Confucian and neo Confucian "relational self". During the semester the students will perform debates between the schools.
γψιωεϊ χγν: ξαεΰ μτιμερετιδ ριπιϊ, ΰε ξαεΰ μϊεμγεϊ ριο εϊψαεϊδ (μϊμξιγι ξζψη ΰριδ)
δςψεϊ:
αηιπεϊ
ϊψβιμ φξεγ μτιμερετιδ ριπιϊ - ωιςεψ δξωκ (06182226)
ϊψβιμ
βα` πιαδ ωψεο
ξδε ημχε ωμ δΰηψ αδβγψϊ δςφξι? δΰν δλψηι μηωεα ςμ δΰγν λΰιπγιαιγεΰμ ωδιπε ξεαηο ξΰηψιν, ςμ ςφξι δξςεφα ςμ-ιγι διτψγεϊ ξδΰηψ?
δϊψβιμ ιςρεχ αςφξιεϊ εαΰηψεϊ ατιμερετιδ δχεπτεφιΰπιϊ δξρεψϊιϊ εαπιΰε-χεπτεφιΰπιζν, ϊεκ ζιχδ μξςξγδ δψΰωεπι ωμ δΰϊιχδ αδο. ϊηιμδ ππρδ μδαπεϊ εμΰτιιο αςζψϊ τψωπιν ξεγψπιιν ΰϊ δςφξι δξφει-αιηρ δξεβγψ ϊξιγ αιηρ μΰηψ (relational self). πτβεω αγιξειιν ωεπιν απιριεο μδραιψε, ελλμ ωιεϊιψ δζξο πψηια ΰϊ δγιεο εππρδ μχωψε μρεβιεϊ ωεπεϊ (λξε μξωμ ηετω), ελο μηιιν αςεμξπε δξςψαι. αημχε δωπι ωμ δϊψβιμ πϊεεγς μθψξιπεμεβιδ ηγωδ δξϊπρηϊ απιΰε-χεπτεφιΰπιζν επωΰμ δΰν ΰτιεπε ωμ δςφξι ξωϊπδ/ ξϊψηα, εδΰν ααριρε δεΰ πεϊψ ζδδ. αημχ ζδ πϊξχγ αθχρθιν ωμ εεΰπβ ιΰπβ-ξιπβ εγε εει-ξιπβ.
-αξδμκ δρξρθψ ιιςψλε ωπι ξτβωι γιΰμεβ ωιαχωε μςξϊ ΰϊ δβιωεϊ δωεπεϊ ωιιμξγε αωιςεψ εαϊψβιμ, μδφαις ςμ δωεπδ αιπιδο, εΰεμι ΰσ μξφεΰ ΰϊ δγεξδ.
- δϊψβιμ ιρϊιιν αςαεγϊ αιϊ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ϊεψϊ δδλψδ εξθΰτιριχδ - ωιςεψ δξωκ (06182350)
ωιςεψ
τψετ` ψεϊ ειιπθψΰεα
δχεψρ ιϊξχγ αρτχπεϊ, ειγεο αωΰμεϊ δαΰεϊ: ρτχπεϊδ ξϊεγεμεβιϊ ξεμ ρτχπεϊ χθιβεψιϊ; ξςξγ δθιςεο δρτχπι εγψλιν μδϊξεγγ ςιξε; δΰν ρτχπεϊ ψγιχμιϊ ξχςχςϊ ΰϊ ςφξδ? δΰν πιϊο μηιεϊ ηιιν ρτχπιν? ΰν μΰ, δΰν ΰι-δΰτωψεϊ δζε ξδεεδ δτψλδ "τψβξθιϊ" ωμ δρτχπεϊ? ϊωεαεϊ μρτχπεϊ: πθεψμιζν; δωλμ διωψ.
γψιωεϊ ξχγιξεϊ: ψφει ξΰεγ χεψρ ξαεΰ αμεβιχδ.
ξθμϊ δχεψρ: αηιπϊ λιϊδ.
αξχαιμ μωιςεψ ιϊχιιν ϊψβιμ ωαεςι, αε ιγψω λμ ϊμξιγ μδβιω μτηεϊ ωμεω ςαεγεϊ..
δφιεο ιχας ςμ ρξκ δαηιπδ (50%) εδϊψβιμ (50%).
Advanced Epistemology (B.A. course):
The course will focus on scepticism, especially the following issues: methodological vs. doctrinal scepticism, the nature of the sceptical challenge and the appropriate way of responding to it, the self-undermining problem. Having explained the nature of the sceptical challenge and paved the way for it to be heard, we will consider some of the most powerful arguments for scepticism, and consider ways of refuting them.
Prerequisites (recommended): logic
Students are expected to attend the weekly discussion section (“targil”), in which they will be required to write at least three essays.
The final grade will be based on the exam at the end of term (50%) and discussion-section (“targil”) (50%)
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰρϊθιχδ - ωιςεψ δξωκ (06182400)
ωιςεψ
τψετ` ψεϊ ψεπο
ωιςεψ ζδ ιςρεχ αωΰμδ ξδι δϊπρεϊ ΰρϊθιϊ ειαηο ΰετπιν τιμερετιιν μδϊιιηρ μωΰμδ ζε. δΰν ιω μτιμερετιδ ΰτωψεϊ μΰαηο ΰϊ δΰετο διιηεγι αε ιφιψϊ δΰξπεϊ τεςμϊ ςμ πξςπιδ? ξδν δϊπΰιν μχιεξδ ωμ ηεειδ ΰρϊιθιϊ? δΰν πεληεϊε ωμ ιετι ΰε ΰτχθ ωμ δπΰδ ξδεειν ϊπΰιν λΰμδ? δΰν δβγψϊε ωμ 'δΰρϊθι' ξωϊπδ μΰηψ δξεγψπιζν, εαλμμ ξδο δδωμλεϊ ωιω μϊξεψεϊ αωγδ δΰξπεϊ ςμ δτιμερετιδ? πςρεχ αξεωβ ωμ δπωβα ελο αζιχδ ωαιο δωιτεθ δΰρϊθι μωιτεθ δξερψι.
ιμξγε ωπι θχρθιν ςιχψιιν: "αιχεψϊ λεη δωιτεθ" ωμ χΰπθ ε"ξχεψ ξςωδ δΰξπεϊ" ωμ διιγβψ. απερσ πχψΰ ξϊεκ "δψφΰεϊ αΰρϊθιχδ" ωμ διβμ ελο θχριν χφψιν ξο δτιμερετιδ ωμ δΰξπεϊ ωμΰηψ δξεγψπιζν.
δφιεο δρετι αωιςεψ δεΰ δφιεο ςμ αηιπϊ αιϊ ωϊιπϊο αριεξε.
δφιεο δρετι αϊψβιμ ξεψλα ξφιεο ςμ ςαεγδ ξρλξϊ (70%), πεληεϊ ατβιωεϊ δϊψβιμ (20%) εδωϊϊτεϊ τςιμδ αωιςεψιν (10%).
Advanced Aesthetics
Preliminary requirement: Introduction to Aesthetics.
This course deals with the nature of aesthetic experience and examines philosophical ways of dealing with the aesthetic. Can philosophy account for the singular way in which art affects its addressees? Does the presence of beauty, or the effect of pleasure, condition the aesthetic mode of experience?
Is the definition of the aesthetic given to changes after the modernist turn? The sublime and the relation of the aesthetic judgment to morality will also be addressed during this course.
The main texts to be studied are: Kant’s Critique of Judgment, Heidegger’s The Origin of the Work of Art and Hegel’s Lectures on Aesthetics..
γψιωεϊ χγν: ξαεΰ μΰρϊθιχδ
δςψεϊ:
αηιπεϊ
τιμερετιδ ωμ δμωεο - ωιςεψ δξωκ (06182401)
ωιςεψ
γ"ψ ΰμι γψζπψ
αωιςεψ ζδ πςρεχ αΰετο ξςξιχ αξρτψ πεωΰιν ξψλζιιν ατιμερετιδ ωμ δμωεο. αμα δχεψρ ιςξεγ δγιεο αωΰμϊ δξωξςεϊ δμωεπιϊ: ξδι ξωξςεϊ ζε, εξγες μξαςιπε ιωπδ δξωξςεϊ ωΰπε ξεψβμιν μιιηρ μδν. πχωεψ γιεο ζδ μξρτψ ρεβιεϊ ρξπθιεϊ χεπχψθιεϊ, λβεο ωΰμϊ δδφαςδ, δειλεη απεβς μδαγμ (ΰν ιω λζδ) αιο ξωξςεϊ ξιμεμιϊ μξωξςειεϊ πμεεϊ, εωΰμϊ δξαπδ δμεβι ωμ ξωτθιν δλεμμιν γιεεη ςμ ξαςιν ("ΰξψ ω- ") εδΰξπεϊ ("ηεωα ω- "). ξφγ ωπι, πμαο ΰϊ δχωψιν ωαιο ωΰμϊ δξωξςεϊ δμωεπιϊ μαιο ωΰμεϊ τιμερετιεϊ ξψλζιεϊ δξωιχεϊ μωΰμδ ζε, ατψθ ωΰμϊ ξδεϊο ωμ ραψεϊ ξηγ εξδεϊδ ωμ δμεβιχδ ξΰιγκ. αιο δτιμερετιν ωπχψΰ ξλϊαιδν πξφΰιν ΰερθιο, αψπγεν, βψιιρ, γΰξθ, γιειγρεο, ρψμ, τεγεψ, τψβδ, τθπΰν, ψΰρμ εχεειο.
Advance topics in Philosophy of Language
In this course we deal with several key issues in the philosophy of
language. At the heart of the course will be the question of
linguistic meaning: What it is, and what makes it the case that our
utterances have the meaning they do. We will examine how this central
issue is related to several concrete semantic questions, such as that
of reference, the debate over the viability of the notion of literal
meaning, and the question of the logical structure of sentences
reporting what people say and believe. Also, we will look into the
connections between the question of linguistic meaning and important
philosophical issues in adjacent fields, e.g., the nature of belief on
the one hand and logic on the other. Among the philosophers from the
writings of whom we shall read are Austin, Brandon, Dummett, Davidson,
Grice, Fodor, Frege, Putnam, Quine, Russell and Searle.
γψιωεϊ χγν: ξαεΰ μτιμερετιδ ωμ δμωεο
δςψεϊ:
αηιπεϊ
αιχεψϊ δγξεχψθιδ αλϊαι πιθωδ (06182484)
ωιςεψ
βα` ΰιψιρ ξΰιψ
"δϊπεςδ δγξεχψθιϊ, μΰ ζε αμαγ ωδιΰ φεψϊ πιεεο ωμ δΰψβεο δτεμιθι, λι ΰν βν φεψϊ πιεεπε εδχθπϊε ωμ δΰγν, βιξεγε μαιπεπιεϊ, τιηεϊ ςψλε" (πιθωδ, ξςαψ μθεα εμψες, ρ' 203).
πιθωδ δεΰ ΰηγ ξξαχψιδ δψγιχμιιν αιεϊψ ωμ δηαψδ δγξεχψθιϊ δξεγψπιϊ. μγιγε, ςψλι δξδτιλδ δφψτϊιϊ - ηιψεϊ, ωεειεο εΰηεεδ - μΰ ψχ ωμΰ δϊξξωε ατεςμ, ΰμΰ ωιξωε μξςωδ λιρει εξριλδ μγαψ-ξδ ΰηψ, μωιςαεγ.
αωιςεψ πγεο αξωξςεϊ δπιθωιΰπιϊ ωμ ςψλι δξδτιλδ δφψτϊιϊ εςγ λξδ εαΰιμε ξεαπιν ξϊξξωεϊ, μγιγε, ηιψειεϊ δΰγν μΰηψ δξδτιλδ. λξε λο, παηο δΰν πιϊο μξφεΰ αδβεϊε ωμ πιθωδ ΰμθψπθιαεϊ ηαψϊιεϊ μδεεδ δτεμιθι λτι ωδεΰ ξϊΰψε εξαχψε.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν: χψιΰδ ωεθτϊ ωμ δθχρθιν δπμξγιν.
δΰετο αε ιρϊιιν δωιςεψ: ξαηο αιϊ.
Nietzsche’s critique on democracy
Nietzsche is one of the most radical critics of the modern democratic society. he maintains that the values of the French revolution – freedom, equality and fraternity – not only wasn’t realized in reality, but are used only as a mask for something else; subjugation.
The course discusses the Nietzschian meaning of the French revolution values and their degree of realization in the currently democratic society. it also examines the social alternatives in his thought to the political present.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ϊεψϊ δξερψ – ωιςεψ δξωκ (06182601)
ωιςεψ
βα` πετψ ωξςεπι
'γς ΰϊ ςφξκ!' – δπηιδ ζε ξετιςδ, ξψΰωιϊδ ωμ τιμερετιιϊ δξερψ εςγ ιξιπε, αϊεψ ξτϊη μλιπεο ςψλε δξερψι ωμ δτψθ. δωιςεψ ςερχ ατψωπειεϊ ωεπεϊ ωμ γψιωϊ διγιςδ δςφξιϊ, ωδετιςε αξρβψϊ ζψξιν ξψλζιιν ωμ δξηωαδ δξερψιϊ αςϊ δηγωδ.
αωμα ψΰωεο, παηο ΰϊ ξχεξδ ωμ διγιςδ δςφξιϊ αξρβψϊ δϊτϊηεϊ βιωεϊ τψεφιγεψΰμιεϊ μτιμερετιιϊ δξερψ, ξο δϊιΰεμεβιδ δξερψιϊ δπεφψιϊ αξηφιϊ δωπιδ ωμ δξΰδ δ-17 εςγ χΰπθ. πψΰδ λιφγ ξεωβ δξφτεπιεϊ πχωψ αγψιωδ μδιεϊ λπδ ςν ςφξκ, ελιφγ δξφτεπιεϊ εδλπεϊ χιαμε τιψεω ηγω αξρβψϊ ϊτιρϊ δψφεο δθεα εδΰεθεπεξιδ δξερψιϊ ωμ χΰπθ. αςχαεϊ ζΰϊ πωΰμ, δΰν ϊεψϊε ωμ χΰπθ ξεαιμδ μ'ξαει ρϊεν' απιριεο μδλιψ ΰϊ δςψκ δξερψι ωμ ςφξι – ΰε ωιω αϊτιρδ δχΰπθιΰπιϊ ωμ δπΰεψεϊ, λεωψ δωιτεθ δτψωπι, εδδιρθεψιδ ξτϊη μδπδψϊ ψςιεο διγιςδ δςφξιϊ, ςμ-ιγι χωιψϊε μϊεγςδ δξεψηαϊ δπαπιϊ αΰξφςεϊ ϊχωεψϊ ΰε ωιη.
αωμα ωπι, πφιβ αχφψδ ΰϊ βμβεμιδ ωμ ϊτιρϊ δπΰεψεϊ δχΰπθιΰπιϊ αξρβψϊ βιωεϊ απεϊ-ζξππε ωμ ΰϊιχϊ ωιη. πρχεψ ΰϊ βιωεϊιδν ωμ δαψξρ, αο-ηαια, ψεμρ ερχπμεο, επωΰμ δΰν δϊλμιϊ δξχεψιϊ ωμ ιγιςδ ςφξιϊ 'δεμλϊ μΰιαεγ' αξρβψϊ ΰϊιχϊ δωιη.
αωμα ωμιωι, πηζεψ μγεο αξβξεϊ ξρειξεϊ αδβεϊ δξερψιϊ ωμ δξΰδ δ-18 εψΰωιϊ δξΰδ δ-19, ΰεϊο πφιβ γψκ τψωπεϊε δτιμερετιϊ-διρθεψιϊ ωμ διβμ: πϊΰψ ΰϊ δδϊπβωεϊ αιο ΰιγιΰμ 'δπτω δλπδ' (δχωεψ αλπεϊ ςφξιϊ εωμξεϊ ξερψιϊ ΰιωιϊ ΰε ιεωψδ) μαιο 'δϊεγςδ δξτεψχϊ', λτι ωζε ξετιςδ αγιΰμεβ ξΰϊ γιγψε εατψωπεϊε ωμ διβμ μγιγψε; πφιβ ΰϊ αιχεψϊε ωμ διβμ ςμ δΰετι δξετωθ ωμ ξεωβι δλπεϊ, δξφτεπιεϊ, δψφεο δθεα εδΰεθεπεξιδ αβιψρϊν δχΰπθιΰπιϊ; επαηο ΰϊ δβιψρδ δδιβμιΰπιϊ μξεωβ διγιςδ δςφξιϊ, ϊεκ ςξιγδ ςμ δϊπΰιν δρεαρθπθιαιιν-ηαψϊιιν ωμ ιγιςδ ςφξιϊ, εςμ δΰετο ωαε ιγιςϊ ςφξι ξεϊπιϊ αδλψδ δγγιϊ αιπι μαιο δΰηψ.
αωμα ψαιςι, πγεο αΰιγιΰμ δξερψι ωμ αιθει ςφξι εωμ ΰεϊπθιεϊ δξετις αξρβψϊ ϊεψεϊιδν ωμ ψερε, ωιμψ, ερΰψθψ. γιεο ζδ ξεαιμ μδαηπδ αιο ΰιγιΰμ δΰεϊπθιεϊ, δπεϊο ξωξςεϊ ρεαρθπθιαιϊ μξεωβ διγιςδ δςφξιϊ, μαιο ΰιγιΰμ δλπεϊ, δχωεψ μξωξςεϊ δτψεφιγεψΰμιϊ ωμ ξεωβ διγιςδ δςφξιϊ.
μαρεσ, παηο ΰϊ δαιχεψϊ ωξωϊξςϊ ξϊεκ δΰϊιχδ δτερθ-ξεγψπιϊ ωμ μειπΰρ λμτι δδπηιδ μγςϊ ΰϊ ςφξκ: δΰν ιω αδπηιδ ζε ξωεν δςμξδ ΰε πιλερ ωμ δΰηψ?
αϊψβιμ δφξεγ μωιςεψ ϊιςψκ χψιΰδ ξεγψλϊ αθχρθιν ωμ ξαηψ ξαιο δδεβιν ωιιγεπε αωιςεψ. αιαμιεβψτιεϊ ξτεψθεϊ ωμ δωιςεψ εδϊψβιμ ιτεψρξε μτπι ϊηιμϊ δρξρθψ.
γψιωεϊ δωιςεψ εηεαεϊ δϊμξιγιν: χψιΰδ ωεθτϊ ωμ δθχρθιν δπμξγιν; ςξιγδ αξαηο-αιϊ αριεν δωιςεψ.
δφιεο δρετι ωμ δχεψρ ιιχας ςμ-ιγι ξαηο-αιϊ ςμ ϊλπι δωιςεψ (50%) εςμ-ιγι ξθμεϊ δϊψβιμ (50%).
Moral Philosophy – Advanced Course
‘Know thyself !’ – This injunction has an essential role in moral philosophy from its origins to the present, as a key to the constitution of the individual’s moral worth. The course discusses various interpretations of the duty of self-knowledge, as these appear in the frameworks of some main currents of modern moral philosophy.
The first stage of the discussion examines the role of self-knowledge in the context of the development of the proceduralist approach to moral philosophy, from certain aspects of Christian moral theology in the latter half of the 17th century to the philosophy of Kant. The emerging connection between the concept of conscientiousness and the injunction of sincerity towards oneself will be explained, and we will see how the concepts of conscientiousness and sincerity were reinterpreted within the framework of Kant’s theory of the good will and moral autonomy. The following question then arises: does Kant’s theory lead to an impasse in the attempt to cognize the moral worth of oneself – or does the Kantian conception of enlightenment and of the faculty of interpretive judgment in their relation to history, lead to an explication of the idea of self-knowledge by means of its connection to the expanded consciousness which can be constructed through communication or discourse?
The second part of the course will present some developments and transformations of the Kantian conception of enlightenment in the context of recent approaches to discourse ethics. The moral theories of Habermas, Ben-Habib, Rawls and Scanlon will be briefly reviewed, and we will ask whether the original end of self-knowledge has not been lost in the framework of modern discourse ethics.
The third part of the discussion will go back to certain trends in the moral thought of the 18th and the beginning of the 19th centuries, viewed through the medium of Hegel’s philosophical-historical interpretation. A description will be given of the contest or collision between the ideal of ‘the honest soul’ (linked to sincerity towards oneself and personal integrity) and ‘the disintegrated consciousness’, which forms the subject of a dialogue by Diderot, according to Hegel’s interpretation. Following this, Hegel’s critique of the abstract character of the Kantian conceptions of sincerity, conscientiousness, the good will and moral autonomy will be presented. The Hegelian version of the concept of self-knowledge will then be examined, with emphasis on the social-substantive conditions of the possibility of self-knowledge and the conditioning of self-knowledge by mutual recognition between the self and others.
The fourth part of the course will describe some versions of the ideal of self-expression and authenticity, as these appear in the moral theories of Rousseau, Schiller and Sartre. This leads to an important distinction between the ideal of authenticity, which gives a substantive meaning to the concept of self-knowledge, and the ideal of sincerity, which is linked to the procedural meaning of self-knowledge.
Finally, the implications of the post-modernist ethics of Levinas, as presenting a challenge to the injunction to ‘know thyself’, will be examined: does the central role given to self-knowledge imply a suppression or appropriation of the other?
γψιωεϊ χγν: ξαεΰ μϊεψϊ δξερψ
δςψεϊ:
αηιπεϊ
μιιαπιυ – ξθΰτιζιχδ ετιμερετιδ ωμ δθας (06182775)
ωιςεψ
ξψ ςιγο ωξςεπι
αψθψπγ ψΰρμ ϊΰψ ΰϊ δξθΰτιζιχδ ωμ μιιαπιυ λριτεψ ΰβγδ γξιεπι εωψιψεϊι. αχεψρ ζδ ππρδ μδαιο ΰϊ ςξγϊε δξθΰτιζιϊ διιηεγιϊ ωμ μιιαπιυ μΰεψ δρεβιεϊ εδξημεχεϊ δξγςιεϊ εδξθΰτιζιεϊ ωμ δϊχετδ. ΰηϊ δξημεχεϊ δαεςψεϊ ωμ δϊχετδ πραδ ςμ αςιιϊ δημεχδ δΰιπρετιϊ ωμ δημμ εδηεξψ ωαε – δΰν δηεξψ, λξε δημμ ωαε δεΰ ωελο, πϊεο μημεχδ ΰιπρετιϊ λγςϊ ϊεξλι πιεθεο, ΰε ωξΰ δηεξψ ξεψλα ααριρε ξιρεγεϊ τωεθιν εαμϊι ξϊημχιν λγςϊ μιιαπιυ. ξημεχϊ ΰηψϊ πραδ ςμ δξιγδ δπλεπδ ωμ δλεη εςμ δβεγμ δαριρι δξωϊξψ αθας. δϊλεπδ διρεγιϊ ωγιχψθ ιιηρ μηεξψ διϊδ ϊτιρϊ ξχεν αξψηα. μλο, δδϊψηωεϊ διρεγιϊ αςεμν διΰ ωιπει δξιχεν αξψηα, ΰε αξιμιν ΰηψεϊ – ϊπεςδ, ελεμ ϊλεπδ ΰε δϊψηωεϊ ΰηψϊ φψιλεϊ μδιεϊ ξεραψεϊ αξεπηιν ωμ ϊπεςδ. λκ, αιο διϊψ, φψικ μδιεϊ ξεραψ βν δλεη ωιω μβεσ, ωΰεϊε δβγιψ γιχψθ λξλτμϊ ξδιψεϊ δβεσ αξρϊε (mv). μιιαπιυ μςεξϊ ζΰϊ ραψ ωαβεσ δηεξψι ιω ιεϊψ ξΰωψ δϊτωθεϊ βψιγΰ, λμεξψ, ιω αε "λεη ηι" (vis viva) ΰιπδψπθι ωξϊαθΰ αωΰιτϊ δβεσ μωλτμ ξϊεκ ςφξε ΰϊ λξεϊ δϊπεςδ ωχιαμ ξριαεϊ ηιφεπιεϊ (mv2). ξημεχϊ ωμιωιϊ πραδ ςμ ωΰμϊ δθας ωμ δημμ. ϊεξλι πιεθεο ϊαςε μιιηρ μημμ ξςξγ ΰαρεμεθι αωαιμ μΰτωψ ϊπεςδ ξεημθϊ εμδαθιη ΰϊ δεεγΰεϊ δΰτψιεψιϊ ωμ ξωτθι δξϊξθιχδ. πιεθεο ϊιΰψ ΰϊ δημμ λλμι χιαεμ ΰιπρετι εαμϊι-πς ωαε πςιν λμ δγαψιν. απιβεγ μςξγδ ζε μιιαπιυ ραψ ωδημμ ιηρι αμαγ, λμεξψ, ΰιο με χιεν ξεημθ εαμϊι-ϊμει αγαψιν ωξετιςιν αε ΰμΰ δεΰ ΰιπε ΰμΰ δψλαδ ωμ λμ διηριν δηιφεπιιν δξξωιιν εδΰτωψιιν ωξϊχιιξιν αιο δγαψιν.
αχεψρ ππρδ μδϊηχεϊ ΰηψ βιωϊε δξγςιϊ εδξθΰτιζιϊ ωμ μιιαπιυ μηχψ δθας εδιχεν ξϊεκ ξημεχεϊιε ΰμδ ςν αςμι δβιωδ δβιΰεξθψιϊ-ξλπιρθιϊ, πημυ εππϊη ΰϊ ςχψεπεϊ διρεγ ωμ δτιμερετιδ ωμε, εαλκ αςφν παχω μςψςψ ςμ δθςπδ ωςξγδ ζε διΰ "ΰβγϊιϊ εωψιψεϊιϊ". πχψΰ εππϊη λξδ ηιαεψιν ηωεαιν δςερχιν αρεβιεϊ ΰμδ, ωδςιχψιιν ωαδν διπν:
G. W. Leibniz [1686], “A Brief Demonstration”.
G. W. Leibniz [1691], “Essay on Dynamics on the Laws of Motion”.
G. W. Leibniz [1695], “Specimen Dynamicum”.
G. W. Leibniz [1695], “New System”.
G. W. Leibniz [1697], “On the Radical Origination of Things”.
G. W. Leibniz [1698], “On Nature Itself”.
G. W. Leibniz [1702], “On Body and Force, against the Cartesians”.
G. W. Leibniz [1715-1716], The Leibniz-Clarke Correspondence.
ηεαεϊ δχεψρ: χψιΰδ ωεθτϊ ωμ δθχρθιν δπιγεπιν εςαεγδ ξρλξϊ αρεσ δχεψρ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
Leibniz – Metaphysics and Philosophy of Nature
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξφιΰεϊ εΰωμιδ αΰετπιωγεϊ εαξωπϊε ωμ ωπχψδ (06182776)
ωιςεψ
γ"ψ γπι ψεδ
δΰετπιωγεϊ δο ΰαπι διρεγ ςμιδο πωςπϊ δτιμερετιδ δδεγιϊ. ωπχψδ, τψωο δΰετπιωγεϊ, πηωα μβγεμ δτιμερετιν ωδφξιηδ δεγε. αχεψρ ζδ πχψΰ ξρτψ τψχιν ξϊεκ δΰετπιωγεϊ (αψδγΰψπιΘχδ, φ'ΰπγεβιδ, χθδΘδ) 'μτπι' ε'ΰηψι' τψωπεϊε ωμ ωπχψδ. πγεο αϊξεϊ ςιχψιεϊ αΰετπιωγεϊ εαξωπϊε ωμ ωπχψδ: ΰωμιδ εξφιΰεϊ (ξΰιΰ εαψδξο), αςψεϊ ειγιςδ (ΰειγιΰ εαψδξδ-ειγιΰ), 'δξωτθιν δβγεμιν' (ξδΰεΘΰχιδ) εςεγ. ππρδ μαψψ δΰν, λιφγ εςγ λξδ ξαρρ ωπχψδ ΰϊ ξωπϊε δτιμερετιϊ ςμ δπΰψθια δΰετπιωγι. πϊιιηρ ΰσ μτεμξεριε ωμ ωπχψδ ςν ΰρλεμϊ δξιξΰξρΰ εςν δαεγδιρθιν.
αιαμιεβψτιδ ψΰωεπιϊ:
Deutsch, Eliot, Advaita Vedānta: A Philosophical Reconstruction, Honolulu: East-West Center Press, 1969
Olivelle, P., The Early Upanişads, Oxford: Oxford University Press, 1998
δωιςεψ ιρϊιιν αςαεγϊ ριεν.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
Reality and Illusion: From the Upanişads to Śankara
The Upanişads are the cornerstones of Indian philosophy. Śankara, the famous commentator of the Upanişads, is considered by many as one of the greatest Indian philosophers. In this course we will read several Upanişadic chapters (from the Bŗhadāraņyaka, Chāndogya and Kaţha Upanişads) 'before' and 'after' Śankara's commentary. We will discuss central philosophical themes in the Upanişads and Śankara, such as reality and Illusion (Brahman and māyā), ignorance and knowledge (avidyā and brahmavidyā), and the 'great sentences' (mahāvākya). We will try to find out if, how and to what extent Śankara's philosophy is indeed based on the Upanişadic narrative, and further touch on his debates with the Mīmāmsākas and the Buddhists.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ημμ, ξχεν, ξηωαδ: αιο τιμερετιδ εΰψλιθχθεψδ (06182827)
ωιςεψ
βα` ςγπδ μπβπθμ
ξδ αιο τιμερετιδ μΰψλιθχθεψδ? λιφγ πτβωεϊ ωϊι γιρφιτμιπεϊ ΰμε εξδ δΰτωψειεϊ δβμεξεϊ αξτβω ζδ?
λιεν, αϊχετδ αδ δϊιΰεψιδ δαιχεψϊιϊ δτλδ μΰετφιδ ξεαιμδ μτψωπεϊ αωιη δΰψλιθχθεπι, ςεξχδ ωμ δωΰμδ δτιμερετιϊ δτκ μψμεεπθι ιεϊψ ξϊξιγ. αωπιν ωμΰηψ ξμηξϊ δςεμν δωπιιδ, αηιτεωε ΰηψ ξωξςειεϊ, τπδ δωιη δΰψλιθχθεπι μϊιΰεψιεϊ αιχεψϊιεϊ ςμ ξπϊ μδψηια ΰϊ δξξγ δτψωπι ωμ δΰψλιθχθεψδ.
μαςιεϊ τιμερετιεϊ θεςο ειθβπωθιιο ιω ΰϊ δφεψδ ωμ " ΰιαγϊι ΰϊ γψλι". αςιεϊ τιμερετιεϊ φφεϊ αλμ ΰιξϊ ωαπι ΰγν ξϊηιμιν μςψςψ ςμ ξχεξν αθας, αηαψδ εαδιρθεψιδ. αχεψρ πγεο αωΰμεϊ: ξδ δχωψ αιο τιμερετιδ μξςωδ δΰψλιθχθεπι? ελιφγ γιεο τιμερετι αξεωβιν ημμ εξχεν ξδεϊιιν μωΰμεϊ ξψλζιεϊ αΰψλιθχθεψδ? ξδ δδαγμ αιο ημμ βιΰεξθψι μημμ χιεξι? ξδε διηρ αιο δΰϊι εδΰρϊθι αΰψλιθχθεψδ?
πχεγϊ δξεφΰ μχεψρ ϊδιδ θςπϊε ωμ ζιβτψιγ βγςεο, ξΰαεϊ δϊιΰεψιδ δξεγψπιϊ αΰψλιθχθεψδ, λι ξωιξϊδ δςιχψιϊ ωμ δΰψλιθχθεψδ δπδ μϊϊ "τψωπεϊ μγψκ δηιιν ΰωψ ϊχτδ ςαεψ ϊχετϊπε". αδχωψ ζδ, ιεφβ δγιΰμεβ αιο ΰψλιθχθεψδ μαιο ξηωαδ τιμερετιϊ λϊπΰι μηωεα ξηγω ΰϊ ξεωβι διρεγ ωμ δτψχθιχδ δΰψλιθχθεπιϊ, ϊεκ γβω ςμ δξιξγ δτψωπι εδχιεξι ωμ ημμ, ξχεν, ξβεψιν εωλιπδ.
αχεψρ παηο λξδ ξδδϊτϊηειεϊ δξψλζιεϊ αΰψλιθχθεψδ ωμ δξΰδ δ-20 ϊεκ γβω ςμ δδχωψ δτιμερετι ωμδο. πςρεχ αμδ-χεψαεζιδ ςμ ψχς δβεϊε ωμ διιγβψ; αιφιψεϊιδν ωμ χψμε ρχΰψτδ εΰπψιχ ξιψΰμρ ϊεκ γιΰμεβ ςν δτπεξπεμεβιδ ωμ ξψμε τεπθι εαωΰμϊ δξψηα δφιαεψι αΰψλιθχθεψδ ϊεκ γιεο αΰϊιχδ ωμ μειπρ.
γψιωεϊ δχεψρ:
- πεληεϊ.
- χψιΰδ ωεϊτϊ ωμ δαιαμιεβψτιδ δξμεεδ ΰϊ δχεψρ.
- ςαεγδ αριεν δχεψρ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
Space, Place, Thought: Between Philosophy and Architecture
What is between philosophy and architecture? How do these two disciplines meet and what are the embodied possibilities in this meeting?
Today, in the period in which the critical theory has become the leading option in architectural discourse, the depth of the philosophical question is relevant.
In the years following the Second World War, in search of meaning, the architectural discourse referred to the critical theory in order to expand the interpretive aspects of architecture.
Wittgenstein claims that philosophical questions have the form of "I do not know my way". Philosophical problems rise whenever man starts to contemplate there place in nature, society, and history. In our course we will discuss the following questions: What is the connection between philosophy and the act of architecture? How do philosophical discussions on the concepts of space and place play an essential role in central questions in architecture? What is the difference between geometric and existential space? What is the relation between the ethic and the esthetic in architecture?
The departing point of this course will be Sigfried Giedion's (one of the most prominent theoreticians in modern architecture) declaration that the main cause of architecture is to offer ''the interpretation of a way of life valid for our period". In this content the dialogue between architecture and philosophical thought will be presented as a condition toward rethinking the fundamental concepts of the architectural practice while emphasizing the interpretive and existential aspects of space, place, and dwelling.
During this course we will explore some of the more central developments in 20th century architecture with emphasis on philosophical relevance. We will introduce a discussion on Le Corbusier in relation to Heidegger's thought; the work of Carlo Scarpa and Enric Miralles in dialogue with the work of Merleau Ponty; and the issues of public space in architecture while discussing the ethic approach of Levinas.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰρτχθιν ωμ ξε"ξ αΰρμΰν γεαψ δςψαιϊ (06182829)
ωιςεψ
τψετ` ΰμςΰι ΰμεο
ξθψϊ δχεψρ δπδ μδφιβ ΰϊ ϊτιρϊ ϊξεργ δξε"ξ αΰρμΰν γεαψ δςψαιϊ, δο τπιξιϊ εδο ηιφεπιϊ. δπηϊ δςαεγδ ωμ ωςεψ ζδ διΰ ωξε"ξ ξδεεδ ΰϊ ΰηγ δξεργεϊ διεϊψ ηωεαιν αλμ ϊψαεϊ, ωδεΰ ξωϊπδ αξιγδ ψαδ ξϊψαεϊ ΰηϊ μΰηψϊ, εμτιλκ, δλψεϊ ςν ξψλιαιδ ξδεεδ ξλωιψ ξωξςεϊι μχιγεξε.
αωςεψ ζδ παηο ΰϊ δγψλιν αδο ξϊαθΰϊ ϊψαεϊ δΰρμΰν γεαψ δςψαιϊ αϊτιρϊ δξε"ξ εαρβπεπε. αιο ωΰψ δπεωΰιν ωιιγεπε – ϊτιρϊ ρλρεκ, ξε"ξ, μωεο, ζξο, ζδεϊ εΰηψεϊ.
γψιωεϊ δχεψρ: πεληεϊ (15% ξδφιεο δρετι)
χψιΰδ εδωϊϊτεϊ (15% ξδφιεο δρετι)
ςαεγϊ ριεν (70% ξδφιεο δρετι)
ριεν δχεψρ: ςαεγδ λϊεαδ.
ΰξφςι δξηωδ: αψχε
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
Aspects on Negotiation in Arabic-Speaking Islam
The purpose of this class is to introduce to Western students the cultural factors in Arabic speaking Islam, which influence negotiation in this culture. Its message is that culture at large is of prime importance in most conflicts and their management. Among the topics discussed: conflict, negotiation, language, time-perception, Us and the Others, Religion.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξιϊεμεβιεϊ μαπεϊ (06182831)
ωιςεψ
ξψ ΰψζ ΰερθψιικ
χεψρ ζδ ιϊξχγ αηωιτϊε ωμ δλωμ δ"τΰμεβεφπθψι" λτι ωδεΰ αΰ μιγι αιθει, αιο διϊψ, αλϊαιδν ωμ ζ'χ γψιγδ, ξιωμ τεχε ετψγψιχ β'ιιξρεο. αΰξφςεϊε ιεαδψε δϊξεϊ δςιχψιεϊ εξεωβι διρεγ ωμ δξηωαδ δτερθρθψεχθεψμιρθιϊ. λξε λο, πςξεγ ςμ δχεπχψθιζφιδ δτεμιθιϊ ωμ ςξγεϊ ΰμε επαψψ ξδο δδωμλεϊ δτεμιθιεϊ δπβζψεϊ ξδϊξδ δξψλζιϊ ωμ δξηωαδ δτερθρθψεχθεψμιρθιϊ αιηρ μωΰμϊ ϊχτεϊε ωμ διγς. λμεξψ, ππρδ μαψψ λιφγ ξωτιςδ ξρεψϊ δξηωαδ δξςψαιϊ ςμ δξαπδ δηαψϊι, δλμλμι, δϊψαεϊι εδτεμιθι αξρβψϊ δαιχεψϊ ΰωψ ξζδδ ΰϊ δΰξϊ ςν δ"λεη". αωιςεψ πχψΰ ημχιν ξο δθχρθιν δαΰιν:
τεχε, ξιωμ. ϊεμγεϊ δξιπιεϊ 1 – δψφεο μγςϊ. δεφΰϊ δχιαευ δξΰεηγ. ϊμ ΰαια. 1996
γψιγδ, ζ'χ. "ηιρεο ςφξι:δϊΰαγειεϊ ξξωιεϊ εριξαεμιεϊ". αϊεκ αεψΰγεψι, β'ιεαπδ. τιμερετιδ αζξο θψεψ. δεφΰϊ δχιαευ δξΰεηγ. ϊμ ΰαια. 2004
β'ιιξρεο, τψγψιχ. τερθξεγψπιζν ΰε δδιβιεο δϊψαεϊι ωμ δχτιθμιζν δξΰεηψ. δεφΰϊ ψρμιπβ. ϊμ ΰαια. 2002
ηεαεϊ δχεψρ: χψιΰδ ωεθτϊ ωμ δθχρθιν εξαηο αιϊ αρεσ δχεψρ.
White Mythologies
The course proposes to explore the intricate relationships between modern views and post-structuralist critical perspective within the possibility of creating effective forms of radical politics. In doing that, I wish to describe multiple perspectives of major theorists - relying mostly on Michel Foucault, Jacques Derrida and Fredric Jameson - and point to the different difficulties which arise from these intellectual standpoints.
γψιωεϊ χγν: ξαεΰ μτιμερετιδ τεμιθιϊ
δςψεϊ:
αηιπεϊ
ξεωβι ιρεγ ατπεξπεμεβιδ (06182832)
ωιςεψ
βα' βμιϊ ςπαψ ιωψΰμι
δχεψρ ιφιβ ΰϊ δωΰμδ: ξδι ϊεγςδ, ξδν ϊλπιδ εξδ δξαπδ ωμδ, ειαηο ΰϊ δΰετο αε ξϊξεγγ δερψμ ςν ωΰμϊ δϊεγςδ, ϊηιμδ αηχιψεϊ μεβιεϊ εΰηψ λκ αΰιγΰεϊ 1. δχεψρ ιαχω μαψψ αΰιζδ ξεαο ΰιπθπφιεπΰμιεϊ ξεφβϊ ςμ ιγι δερψμ λϊλεπδ ξδεϊιϊ ειρεγιϊ ωμ δϊεγςδ, ξδ δξεαο ωμ δχαιςδ λι: "λμ ϊεγςδ διΰ ΰιπθπφιεπΰμιϊ" ελιφγ δεΰ ξελιηδ. παηο ΰϊ αιχεψϊ ξεωβ δΰιπθπφιεπΰμιεϊ ωμ αψπθπε, επφιβ ΰϊ δξεωβ δΰμθψπθιαι ωξφις δερψμ. δαδψϊ ξεωβ δΰιπθπφιεπΰμιεϊ δδερψμιΰπι ιςωδ αςιχψ γψκ αηιπϊ ξςψλϊ διηριν ωδεΰ χεας αιο ΰχθ ξπθΰμι, ϊελπε εδΰεαιιχθ ΰμιε δεΰ ξϊλεεο. παηο ΰϊ διηριν αιο ΰχθ-ϊελο εΰεαιιχθ βν ςμ ψχς ξεγμιν ΰμθψπθιαιιν ωμ ιηριν αιπδν λτι ωδν αΰιν μιγι αιθει ΰφμ μεβιχπιν απι ζξπε ωμ δερψμ γεβξϊ τψβδ, ξιιπεπβ εθεεψγεαρχι. αξψλζ δχεψρ ϊςξεγ δφβδ ξωεεδ εαιχεψϊιϊ ωμ ωπι ΰετπι δηχιψδ ωμ ξαπδ δΰχθ δξπθΰμι, μτπι εΰηψι δ'ϊτπιϊ δθψΰπρφπγπθΰμιϊ'- ΰεϊε φςγ πριβδ δλψηι, δο λξεξπθ αδιρθεψιδ ωμ δτιμερετιδ εδο, ΰμιαΰ γδ δερψμ, λφςγ ξϊεγι ωδλψη ςμ λμ τιμερεσ μχηϊ, λγι ωηχιψϊε ϊδιδ αςμϊ ςψκ ξγςι. πγεο αξεθιαφιδ ωμ δερψμ μωπεϊ ΰϊ ΰετο ηχιψϊ δΰχθ εϊλεπεϊιε επαηο ΰϊ δδαγμιν δξϊεγιιν, δθψξιπεμεβιιν εδϊξθιν αιο ωπι ΰετπι δδφβδ. αιο διϊψ, πςμδ ΰϊ δωΰμδ δΰν δδαγμιν αιο ωπι δξαπιν ξαθΰιν βν δαγμ αιο δΰχθ, ϊελπε εδΰεαιιχθ ΰμιε δεΰ ξϊλεεο ΰε ωξςψλϊ διηριν αιπδν πωξψϊ μμΰ ωιπει. δγιεο αωΰμϊ θαςν ωμ διηριν αιο ΰχθ, ϊελο εΰεαιιχθ αηχιψεϊ μεβιεϊ εαΰιγΰεϊ 1 εαωΰμϊ δχεπριρθπθιεϊ αξηωαϊε ωμ δερψμ αδχωψ ζδ, ιςωδ ωιξεω ατψωπιεϊ ςλωεειεϊ δςερχεϊ αηχψ ξεωβ δΰιπθπφιεπΰμιεϊ δδερψμιΰπι.
ηεαεϊ δχεψρ: πεληεϊ ηεαδ, δωϊϊτεϊ τςιμδ, χψιΰδ ΰιπθπριαιϊ ξωιςεψ μωιςεψ, δβωϊ ωπι ϊψβιμιν αξδμκ δχεψρ εαηιπδ ξρλξϊ αριεξε.
• δθχρθιν ωμ χψιΰϊ δηεαδ εχψιΰϊ δψωεϊ ιετιςε αΰϊψ δχεψρ ρξεκ μϊηιμϊε.
Basic Concepts in Phenomenology
The course will present the questions: what is consciousness, what contents it has and what kind of structure embrace them. The course will examine the way Edmund Husserl's inquiry into the notion of intentionality deals with those questions, mainly in his Logical Investigations, and Ideas I. We will examine Husserl's criticism of Brentano's notion of intentionality and explain the alternative concept he offers. We will deal with questions like: in what sense intentionality is an essential and basic character of consciousness, what is the meaning of the Husserlian determination according to which: "all mental acts are intentional" and how Husserl prove it. The clarification of the Husserlian notion of intentionality will focus mostly on the relationships between three key concepts of any intentional inquiry: act-content-object. We will examine the way other logical theories from the end of the 19th century and the beginning of the 20's explain the relations between a mental act, its content and the object it intends, especially Frege's, Meinong's and Twardowski's. The highlight the course aim at is a comparative and critical presentation of Husserl's two inquiries into the structure of mental act- before and after his 'Transcendental turn'- that essential regressive step that according to Husserl, every philosopher has to take if he wish his inquiry to gain any scientific value. We will discuss Husserl's motivation to change his method of inquiry of the mental act and its essential characters and analyze the methodical, terminological and thematic differences between the 2 inquires. The main question we will raise in this context will be: do the differences between the two presentative models by which Husserl describes and explains the structure of consciousness reflects also a change in his understating of the relations between the act, its contents and its object, or we can assume consistency in Husserl's thought in that regard. We will enrich our discussion in this question with the aid of contemporary literature that deals with Husserl's notion of intentionality.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
αςιιϊ δΰπι; ϊεγςδ ςφξιϊ εζδεϊ ΰιωιϊ (06182836)
ωιςεψ
βα' ζεΰι βεθφιιθ
Cogito ergo sum. χαιςδ ξτεψρξϊ ζε ωμ γιχψθ, "ξχτμϊ" αϊελδ ςεμν εξμεΰε. αδςμΰϊδ ΰϊ δ'ΰπι' ΰμ ξψλζ δγιεο δτιμερετι, διεεϊδ θςπδ ζε ΰϊ "ιψιιϊ-δτϊιηδ" ατεμξερ δΰψεκ εδξψϊχ, δπξωκ βν αιξιπε, αωΰμϊ δ"τιςπεη δςφξι"; ειλεη ζδ ξαχω μδριψ ΰϊ ξςθδ δξιρϊεψιο ξςμ ξδ ωδεΰ μλΰεψδ δλι χψεα, δλι εεγΰι, εδλι "ωχεσ" ςαεψ λμ ΰηγ ξΰιϊπε: ΰπε – ςφξπε.
δΰξπν ΰπι ηεωα, ΰπι χιιν? ΰκ αΰιζδ ξεαο? εξδ αιο 'ξηωαδ' μ'χιεν', εαιο δμμε μαιο 'δβεσ δψΰωεο'? λιφγ ιω μδαιο ΰϊ δχιεν ωλψεκ αχαιςδ 'ΰπι ηεωα' ; εξιδε ΰπι- ζδ αλμμ? εξδ, ΰν αλμμ, ξιεηγ λμ λκ αδλψϊι ΰϊ ςφξι? ΰϊ ξδ ΰπι ξλιψ λωΰπι ξλιψ ΰϊ ςφξι, εξδε δχωψ αιπι μαιο βετι, εδςεμν ωξραιαι? δΰξπν πελμ μδριψ ΰϊ δξρϊεψιο ωγαεχ α'ΰπι' ξαμι ωπΰαγ ΰϊ ςφξπε?
ωΰμεϊ ΰμε ϊμεεπδ ΰϊ ξδμλε ωμ δχεψρ μλμ ΰεψλε. αιψεψο ιςωδ ξϊεκ τπιιδ ΰμ ξρβψϊ δξηωαδ δχΰπθιϊ. δχεψρ ιφις μωψθθ εμαηεο ΰϊ αςιιϊ δΰπι, μψαεϊ δρεβιεϊ ωμςιμ, αΰξφςεϊ τπιιδ ΰμ δΰετο ωαε δμμε ξϊςφαεϊ ΰφμ λξδ ξδεβι δ"τιμερετιδ δηγωδ", ΰκ αςιχψ γψκ δςξγδ δαιχεψϊιϊ ωξωψθθ μπε χΰπθ. μων λκ πϊξχγ αξδμλδ ωμ "αιχεψϊ δϊαεπδ δθδεψδ", εαςιχψ αθιςεπιν ξψλζιιν εξτεψρξιν λβεο "δγγεχφιδ δθψπρφπγπθΰμιϊ", θιςεο "δτψλϊ δΰιγιΰμιζν", ε"δτψμεβιζξιν". μΰηψ ωπαηο ΰϊ ξχεξν ωμ θιςεπιν ΰμε αιηρ μωιθδ δχΰπθιϊ αλμμδ, πτπδ μημυ ξδν ϊεαπεϊ ωςωειεϊ μωτεκ ΰεψ ηγω ςμ ρεβιιϊ δ'ΰπι'. αϊεκ λκ ππρδ μςξεγ ςμ ιηρε ωμ χΰπθ μχεγξιε, ςμ ξδτλπεϊδ ωμ ςξγϊε, ελο ςμ δΰϊβψιν δηγωιν ωδιΰ ξφιαδ ςαεψπε.
γψιωεϊ δχεψρ: πεληεϊ ςχαιϊ, χψιΰϊ δθχρθιν ξωιςεψ μωιςεψ. δβωϊ ωϊι ξθμεϊ-χψιΰδ χφψεϊ (μμΰ-φιεο) αξδμκ δρξρθψ.
δχεψρ ιρϊιιν ααηιπϊ-λιϊδ.
ψωιξδ αιαμιεβψτιϊ ϊιπϊο αωιςεψ δψΰωεο.
γψιωεϊ χγν: ξαεΰ μτιμε' ηγωδ, χψιΰδ ξεγψλϊ ΰ'. ψφει βν χψιΰδ ξεγψλϊ α'
δςψεϊ:
αηιπεϊ
δΰηψ αξηωαδ δτριλεΰπμιθιϊ (06182837)
ωιςεψ
βα` ηβιϊ ΰμγξς
χεψρ ζδ ιγεο αξεωβ "δΰηψ" λτι ωδεΰ αΰ μιγι αιθει αξηωαδ δτριλεΰπμιθιϊ εαΰετο ωαε ξηωαδ ζε ξϊΰψϊ ΰϊ ςξγϊ δΰηψ λςξγδ ωξΰτωψϊ ΰϊ λιπεο διγς ωμ δρεαιιχθ. αιψεψ ξεωβ ζδ ιϊψηω γψκ χψιΰϊ θχρθιν ωμ τψειγ εμΰχΰο ϊεκ δϊξχγεϊ αξεωβ δ"δςαψδ."
ΰϊ δ"δςαψδ" λδϊπρεϊ δξπρηϊ ΰϊ δγιΰμχθιχδ αιο δρεαιιχθ εδΰηψ, ΰαηο αΰξφςεϊ δγιΰμεβ δΰτμθεπι. δγιΰμεβιν αδν ΰαχω μδϊξχγ αξδμκ δχεψρ δν δ"ξωϊδ" εδ"ρετιρθο" ΰκ ΰϊιιηρ βν μγιΰμεβιν ΰηψιν.
γψκ χψιΰδ αγιΰμεβιν ΰμδ ελο αΰξφςεϊ αηιπϊ ξεωβ δγιΰμχθιχδ δΰτμθεπι, παηο ΰϊ δξςξγ ωμ ςξγϊ δΰηψ αιηρδ μιγς ωξϊλεπο αξδμκ δγιΰμεβ εζΰϊ ξϊεκ ΰετπι δετςϊδ αθχρθ δτιμερετι εαθχρθ δτριλεΰπμιθι.
δπεληεϊ αχεψρ διΰ αβγψ ηεαδ.
ηεαεϊ δχεψρ δο ωϊι ςαεγεϊ δβωδ χφψεϊ αξδμλε εςαεγϊ ριλεν αριεξε
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
The Other in psychoanalytic thought
The purpose of the course is to analyze the concept of the Other in the psychoanalytic thought of Freud and Lacan through the reading of Plato's Symposium.
Psychoanalytic thought refers to the position of the Other as a position through which the subject's knowledge is constituted, as this knowledge can appear only through the experience of transference.
The structure of the Platonic dialogue in general and of the Symposium in particular offers to illuminate the dialectic relation between the subject and the Other.
Through the reading of this dialogue and the examination of Plato's concept of dialectic, this course will follow the position of the Other in its relation to the construction of knowledge and to its status.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰεπθεμεβιδ εΰρϊθιχδ αδβεϊε ωμ ξψμε-τεπθι (06182839)
ωιςεψ
βα` ξιψα ΰμξεβ
δωιςεψ ιεχγω μςιεο αδβεϊε ωμ ξεψιρ ξψμε-τεπθι, ΰηγ δτπεξπεμεβιν δφψτϊιν δηωεαιν ατιμερετιδ δξςψαιϊ ωμ δξΰδ δ-20. ξψμε-τεπθι ξωια ΰϊ δβεσ δΰπεωι μτιμερετιδ δξςψαιϊ μΰηψ ϊχετδ ΰψελδ αδ ζλδ μδϊςμξεϊ ξεημθϊ, μδτωθδ ΰε, αξχψδ δθεα, μξχεν ωεμι εμςιϊιν ξτεχτχ. ξψμε-τεπθι ψεΰδ αρεαιιχθ δβετπι, δηι επς αςεμν, πχεγϊ δξεφΰ μλμ ηχιψδ τιμερετιϊ. ππρδ μδαδιψ ξδι ξωξςεϊδ δςξεχδ ωμ πχεγϊ ξεφΰ ιεφΰϊ γετο ζε εξδο δωμλεϊιδ ςμ δΰεπθεμεβιδ διιηεγιϊ ΰεϊδ ξτϊη ξψμε-τεπθι λΰμθψπθιαδ μΰεπθεμεβιεϊ ξρεψϊιεϊ, αςιχψ ζε ωμ γχΰψθ, ωδιε ςιεεψϊ μηωιαεϊε εξψλζιεϊε ωμ δβεσ δβωξι. παηο ΰϊ δΰετο αε πχεγϊ ξεφΰ ζε ξϊεεδ, αιο διϊψ, ΰϊ ηεειιϊ δϊτιρδ δηεωιϊ (αξιεηγ δψΰιδ εδξβς), ΰϊ βαεμεϊ δρεαιιχθ εΰϊ ΰετο δδετςδ ωμ δζεμϊ αςεμν.
ηεαεϊ δϊμξιγιν: δχτγδ ςμ χψιΰδ ξωιςεψ μωιςεψ εδβωϊ ξρ' ξθμεϊ χφψεϊ.
ψωιξδ αιαμιεβψτιϊ ϊιξρψ αωιςεψ δψΰωεο.
δχεψρ ιρϊιιν αξαηο αιϊ.
Ontology and Aesthetics in the Philosophy of Merleau-Ponty
The course will be dedicated to Maurice Merleau-Ponty's work. Merleau-Ponty, one of the most important French phenomenologists in the 20th century western philosophy, brought the human body back to philosophy after a long absence. For him, the carnal, flesh and blood living subject, is the starting point of every philosophical research. We will try to explore the deep meaning of this uncommon starting point and it's implications on the unique ontology Merleau-Ponty creates'. This ontology stands as an alternative to traditional ontologies, blinded to the importance and significance of the carnal body. We will examine the way this starting point outlines, among others, the phenomenon of sensual perception (in particular, vision and touch), the margins of the subject and the manner the other appears in the world.
Students' duties: consistent reading throughout the course and few short assignments.
Course prerequisite: "Philosophy in the 19th and 20th century".
The course syllabus will be handed out in the first lesson.
The course will end in a home exam.
γψιωεϊ χγν: "τιμερετιδ αξΰεϊ δ-19 εδ-20"
δςψεϊ:
αηιπεϊ
ρεβιεϊ αξθΰ-ϊιΰθψεο εξθΰ-τιμερετιδ (06182841)
ωιςεψ
ξψ ςιψΰ ΰαπψι
“There are more things in heaven and earth, Horatio,
Than are dreamt of in your philosophy.”
[William Shakespeare, "Hamlet"]
αχεψρ πγεο αλξδ ξδπηεϊ διρεγ μξθΰτιριχδ ωμ ωτϊ δγψξδ ςμ-ψχς ζιχϊο μωτϊ δδβεϊ δτιμερετιϊ. πϊιιηρ μδεβιν εξηζΰιν ξδςϊ δςϊιχδ εςγ μιξιπε αδχωψ ωμ ρεβιεϊ λβεο ξδε ϊιΰθψεο, δΰγν δξωηχ, τιμερετιδ λξωηχ, δγψξδ λγιΰμχθιχδ, γιξει δςεμν λαξδ, δΰωμιδ δϊιΰθψεπιϊ, δγιεπιρι εδΰτεμιπι αγψξδ, ΰικ ςεωιν γαψιν [γψξθιιν] ςν ξιμιν, ϊιΰθψεο ΰψιρθεθμι εΰπθι-ΰψιρθεθμι, εςεγ.
ψωιξϊ δχψιΰδ ϊλμεμ δο θχρθιν τιμερετιιν εδο λξδ ξηζεϊ ξετϊ.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν
πεληεϊ αωιςεψιν, χψιΰδ ωεθτϊ.
αξδμκ δχεψρ ιιγψωε δϊμξιγιν μδβιω ξθμδ χφψδ ςμ ρεβιδ τιμερετιϊ ωϊιγεο αε, αδϊιιηρ μξηζδ ξψωιξϊ δχψιΰδ ΰε μΰιψες ϊιΰθψεπι ρτφιτι.
δχεψρ ιρϊιιν αδβωϊ ξαηο αιϊ.
ξψλιαι δφιεο δρετι
πεληεϊ, δωϊϊτεϊ αωιςεψιν: 20 ΰηεζιν.
ξθμϊ ΰξφς: 20 ΰηεζιν.
ξαηο αιϊ: 60 ΰηεζιν.
In the course we will discuss some premises of the Metaphysics of dramatic language as connected to the language of Philosophy. We will deal with philosophers and playwrights from the ancient time till today, concerning issues as what is Theater, the Homoludens, Philosophy as a play, drama as Dialectics, Teatrum Mundi model, the Theartrical Illusion, Dionysian and Apolinian in drama, How to do [Dramatic] Things with Words, Aristotelian and Anti-Aristotelian Theater, etc.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δτιμερετιδ ωμ ρεχψθρ – γϊ, ΰϊιχδ ειγιςϊ ΰι διγιςδ (06182846)
ωιςεψ
ξψ ψεΰι αο αωθ
αξωτθε δξτεψρν πβζψ ςμ ρεχψθρ βζψ γιο ξεεϊ αβιο λτιψδ αΰμιν ωαδν ξΰξιπδ δξγιπδ, εΰξεπδ αξςωιν γιξεπιιν ηγωιν. α'ΰτεμεβιδ' ωμε (απερη ΰτμθεο), ρεχψθρ ξληιω ΰϊ δθςπεϊ αγαψ διεϊε λετψ αΰμιν, εξφια γεεχΰ ΰϊ πΰξπεϊε μΰμιν αιρεγ ςξγϊε δτιμερετιϊ, εΰϊ δφιεϊ μδν λξηιια ιεϊψ ξδφιεϊ μηεχι δξγιπδ. ρεχψθρ ξϊιιηρ μωπι ρεβιν ωμ ΰμιν: δΰηγ δεΰ δ'ΰεψχμ' δξρεψϊι ξγμτι, δωπι δεΰ 'γιξεο', ιφεψ λμΰιιν αιο ΰμ εαιο αο ϊξεϊδ, δξζεδδ ςν γξεϊε δξχεψιϊ ωμ ρεχψθρ. ιηρε ωμ ρεχψθρ μΰμιν ξμξγ ςμ ςξγϊε δτιμερετιϊ αδιαθιν ωεπιν - δλψδ, ΰϊιχδ, γϊ. αηιπϊ ςξγϊε δγϊιϊ δξιεηγϊ ωμ ρεχψθρ, ΰωψ λεπϊδ ςμ ιγι χιψχβεψ εΰηψιν "ΰιψεπιϊ", ϊβμδ ΰϊ δςιχψιν δηεζψιν ωμ δτιμερετιδ δρεχψθιϊ, δπβεςδ μλμ ΰεψλδ ατψγεχρ ιγιςϊ ΰι-διγιςδ, τψγεχρ δξετις αϊηεξι δδλψδ δωεπιν, εδξϊβμν αΰεψη δηιιν δρεχψθι.
αξδμκ δωιςεψ πχψΰ αλϊαι ΰτμθεο, εμΰηψ ξλο πςιιο αωϊι τψωπειεϊ ξΰεηψεϊ μγξεϊε ωμ ρεχψθρ: ωμ πιθωδ, ωδφιβ ΰϊ ρεχψθρ λψΰωιϊ πιεεπδ ωμ ϊψαεϊ δξςψα; εωμ χιψχβεψ, ωψΰδ αΰιψεπιδ δρεχψθιϊ ςξγδ τιμερετιϊ χιεξιϊ.
ψωιξϊ χψιΰδ :
- λϊαι ΰτμθεο: ΰτεμεβιδ ωμ ρεχψθρ, τιγεο, δξωϊδ.
- πιθωδ: ωχιςϊ δΰμιμιν, "αςιιϊε ωμ ρεχψθρ".
- χιψχβεψ: χθςιν ξϊεκ ξεωβ δΰιψεπιδ αδϊιιηρεϊ ξϊξγϊ μρεχψθρ, ρεσ τρεχ αμϊι ξγςι, ηιμ εψςγδ.
δχεψρ ιρϊιιν αξαηο
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δεμιζν: δΰν δλεμ χωεψ? (06182847)
ωιςεψ
ιτϊη αψιμ
δΰν γαψ ιλεμ μδιεϊ αεγγ αςεμν? δΰν ξιμδ ιλεμδ μδιεϊ διηιγδ αλμ δωτδ? δΰν ΰτωψ μδϊηιμ ϊιΰεψιδ ξγςιϊ ξξωτθ ξαερρ ΰηγ? εΰτωψ μωΰεμ χφϊ ΰηψϊ: δΰν ΰτωψ μρτχ ϊιΰεψ ωμν ωμ γαψ αμι μδζλιψ ωεν γαψ ηευ ξξπε? ΰε μδαιο ξιμδ αμι μδαιο βν ξιμιν ΰηψεϊ? ΰε μαγεχ ΰν ξωτθ ξγςι δεΰ ξαερρ αμι μδπιη ωεν γαψ ςμ αιρερν ωμ ξωτθιν ΰηψιν? ξι ωβιωϊε μΰεπθεμεβιδ, ΰε μμωεο, ΰε μθιαδ ωμ ηχιψδ ξγςιϊ, διΰ δεμιρθιϊ – ςεπδ αωμιμδ μΰηϊ ΰε ιεϊψ ξο δωΰμεϊ δΰμδ. δεΰ ηεωα ωγαψιν, ξιμιν ΰε χαιςεϊ ξγςιεϊ δν ΰμξπθιν δϊμειιν ξαηιπδ ζε ΰε ΰηψϊ αωμν ωδν ωιιλιν ΰμιε, ΰε αιηριδν μλμ ΰηγ εΰηγ ξο δΰμξπθιν δΰηψιν.
μξδ ιαεΰ ξιωδε μιγι ψςιεο λζδ? ξδο δδωμλεϊ ωμε? εαλμμ, ξϊι εδιλο ξϊςεψψ δφεψκ μγηεσ ΰϊ δΰσ μξημεχϊ λζΰϊ, ωπωξςϊ ςμ τπιε λμ λκ θλπιϊ, ωμΰ μεξψ ψιχδ ξϊελο?
αωιςεψ ππρδ μαηεο ξδ ςωειιν μδιεϊ δθςξιν δλμμιιν μΰιξευ δεμιζν μρεβιε, επϊαεπο αθςξιν δξιεηγιν ωδαιΰε τιμερετιν ΰηγιν μδηιμ ΰεϊε αϊηεξιν ξρειξιν. πϊηιμ αλκ ωπωΰμ ΰϊ ςφξπε λξδ ωΰμεϊ ςχψεπιεϊ, λξε: αΰιμε ξεαπιν ςωει ΰγν μεξψ ςμ γαψ ωδεΰ χιιν "αΰετο αμϊι-ϊμει"? εαΰιμε ξεαπιν ΰτωψ μεξψ ςμιε ωδεΰ γεεχΰ "ϊμει" – ΰν αΰηψιν εΰν αωμν ωΰμιε δεΰ ωιικ? εξδν δθςξιν ωςωειιν μωλπς ΰεϊπε ωδγαψιν – μτηεϊ δηωεαιν ωαδν – δν αμϊι-ϊμειιν? πχψΰ μων λκ θχρθιν ωμ ΰψιρθε εωμ ιεΜν, επγεο αΰθεξιζν λβιωδ τιμερετιϊ. αδξωκ πγαψ ςμ βιμειιν ωμ χε-ξηωαδ δεμιρθι ΰφμ τιμερετιν ωεπιν: ΰφμ μιιαπιυ, αηιαεψε δξθτιζι "ξεπγεμεβιδ"; ΰφμ τιιψ γεΜδν, αϊτιρϊ δξγς ωμε; ΰφμ χεειιο, αβιωϊε μξωξςεϊ εμΰξιϊεϊ αμωεο διεξιεν εδξγς; ΰφμ γδ-ρεριψ αγαψιε ςμ ωτδ εςμ δριξπιν δξψλιαιν ΰεϊδ, ελο δμΰδ λλμ ωιϊιψ δζξο εδραμπεϊ.
λμ δπΰξψ λΰο λτεσ μωιπειιν ξθςξι ωαιϊεϊ, ΰρεπεϊ θας, χτψιζεϊ ωμ δηϊεν ξθδ εϊδτελεϊ δγιεο αδϊτϊηεϊε μτι ηεχιε δΰεψβπιιν εδτπιξιιν.
γψιωεϊ: λϊιαϊ ςαεγδ χφψδ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ςμ ξεωβ δξχεψιεϊ (06182849)
ωιςεψ
ξψ πξψεγ ξϊο
δχεψρ ιςρεχ αξεωβ ξχεψιεϊ λτι ωδεΰ ξϊβμν αΰξπεϊ εαρτψεϊ ξεγψπιϊ εαξηωαδ ςμ ΰξπεϊ, ρτψεϊ ειφιψϊιεϊ αξΰδ δ- 20. πςρεχ βν αξεωβιν δχωεψιν μξεωβ δξχεψιεϊ εαιπιδν: ξρεψϊ, ξχεψ, δςϊχ, τψχθιχεμψιεϊ, ξηαψ, ηζψϊιεϊ, ΰεθεξθιεϊ, ωλτεμ, φιθεθ.
ηεξψ δχψιΰδ ιλμεμ -
λϊαιν ϊΰεψθιιν: χΰπθ, απιξιο, αΰψϊ, ειθβπωθιιο, ΰμιεθ εαθΰιι.
ιφιψεϊ ωμ ρετψιν: χτχΰ, αεψηρ εζαΰμγ.
θχρθιν ωμ ΰξπιν: γεωΰο, ρθμδ, β'ΰγ ετεμεχ.
δχεψρ ιρϊιιν αδβωϊ ςαεγδ ξρλξϊ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
On Originality
The course will focus on the concept of originality, as it appears in modern art and literature and in theoretical thought about art, literature and creativity in the 20th century. The course will touch upon related concepts such as origin, copy, particular, author, repetition, automation, duplication and quotation.
Reading material will include:
Theoretical writings: Kant, Benjamin, Barthes, Wittgenstein, Eliot, Bataille
Literature: Kafka, Borges, Sebald
Text by artists: Duchamp, Stella, Judd, Pollock.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ριλρελιν εϊψαεϊ (06182850)
ωιςεψ
τψετ` ΰμςΰι ΰμεο
ωςεψ ζδ ξδεεδ ξαεΰ μαηιπϊ ρλρελιν λϊετςδ ϊμειϊ-ϊψαεϊ. δϊψαεϊ ωϊωξω μδγβξϊ δπγεο ϊδιδ ϊψαεϊ δΰρμΰν γεαψ δςψαιϊ.
πεωΰιν ωιιγεπε: δβγψεϊ ωεπεϊ ωμ ϊψαεϊ
ξψλιαι ϊψαεϊ ωιω μδν πβιςδ μρλρελιν:
ξεωβι ιρεγ: πιφηεο εϊαερδ
ϊτιρϊ δςφξι εϊτιρϊ δζεμϊ
ςχψεπεϊ ξθΰτιριιν εΰϊιιν (λβεο "δξθψδ [ωμπε] ξχγωϊ ΰϊ δΰξφςιν")
δρλρεκ λημχ ξϊτιρϊ ξφιΰεϊ: ξχεν εζξο
ΰξφςιν μπιδεμ ρλρελιν:
μωεο, πιδεμ ζξο, ΰμιξεϊ, ηεχ, πχξδ, δφγχδ.
ηιπεκ αϊηεξι ρλρελιν επιδεμν
ριεν δχεψρ: ςαεγδ λϊεαδ.
γψιωεϊ δχεψρ: δωϊϊτεϊ τςιμδ (15% ξδφιεο δρετι)
χψιΰδ εγεεη (15% ξδφιεο δρετι)
λϊιαϊ ςαεγϊ ριεν (70% ξδφιεο δρετι)
ΰξφςι δξηωδ: αψχε
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
Conflict and Culture
This class will serve as an introduction to the examination of Conflict as a culture-dependent phenomenon. The culture that will illustrate the subject is Arabic-speaking Islam. Among the topics discussed: Culture (definitions, basic concepts, e.g., victory and defeat, revenge, retaliation; self-perception and that of the other; metaphysical and religious principles, perception of reality); Conflict (means of conflict management and resolution such as language, violence, law, custom, education).
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ δμπρθιϊ (06182851)
ωιςεψ
γ"ψ ΰεψπδ δψψι
ρχιψδ ωμ διαθιν ωεπιν ωμ δΰρλμεϊ δτιμερετιεϊ ωμ δϊχετδ δδμπιρθιϊ: δρτχπεϊ, δρθεΰδ, εδΰτιχεψΰιν. πϊξχγ αδωχτεϊ δΰτιρθξεμεβιεϊ, τιριχμιεϊ, ξθΰτιριεϊ εΰϊιεϊ ωμ δΰρλεμεϊ δμμε.
γψιωεϊ: πληεϊ αμτηεϊ 80% ξδωιςεψιν, χψιΰδ ωεθτϊ ωμ δξχεψεϊ, εαηιπϊ αιϊ.
Hellenistic Philosophy
The course offers a survey of the views developed by the Hellenistic philosophical schools: the skeptics, the Stoics and the Epicureans. The course focuses on epistemology, metaphysics, physics and ethics.
Obligations: Participation in at least 80% of the meetings, reading assignments, and home exam.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰικ δωηψεψ πψΰδ? ςιεο αξωπϊν ωμ ωξεπδ δεβιν απι-ζξππε (06182854)
ωιςεψ
γ"ψ γπι ψεδ
δωιςεψ ιςρεχ αδβεϊν ωμ ωιωδ δεβιν δεγιν απι ζξππε: ψΰξδ-χψιωπδ, ειεχΰππγδ, ωψι ΰεψεαιπγε, ψΰξπδ ξδΰψωι, ξδΰθξδ βπγδι εβ'ιγε χψιωπξεψθι. πςιιο ατψχιν τψι ςθν εαϊξμιμι ωιηεϊιδν, απιριεο μδαιο ξδε πιΰε διπγεΰιζν ελιφγ δεΰ ξϊλϊα ςν ξρεψεϊ τιμερετιεϊ δεγιεϊ χμΰριεϊ ξηγ εςν 'δξςψα' ξΰιγκ. πϊηχδ ΰηψ τψωπειεϊ τεμιθιεϊ ερεφιεμεβιεϊ ωμ ξεωβ δξεΙχωδ ('ηετω') επγεο αδψηαδ αξθΰτιζιχδ δθπθψδ-ιεβιϊ ωμ ωψι ΰεψεαιπγε.
αιαμιεβψτιδ ψΰωεπιϊ:
Arvind Sharma, Modern Hindu Thought: the Essential Texts, New Delhi: Oxford University Press, 2002.
Paul Hacker, 'Aspects of Neo-Hinduism as Contrasted with Surviving Traditional Hinduism', in: Wilhelm Halbfass (ed.), Philology and Confrontation: Paul Hacker on Traditional and Modern Vedānta, Albany: State University of New York Press, 1995, pp. 229-255
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
Rethinking Mokşa
The course is dedicated to six contemporary Indian thinkers: Ramakrishna, Vivekananda, Sri Aurobindo, Ramana Maharishi, Mahatma Gandhi and Jiddu Krishnamurti. We shall read chapters written by them as well as the minutes of talks given by them, to become acquainted with Neo-Hindu thought and figure out its modes of correspondence with classical Indian philosophies on the one hand and 'western' influences on the other. We shall further underscore social and political interpretations to the mokşa or 'freedom' notion, and discuss the Tanta-Yogic metaphysics of Sri Aurobondo.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
πεωΰιν ξψλζιιν ατιμερετιδ δπεφψιϊ αιξι δαιπιιν: ξΰεβερθιπερ ςγ ΰχδΰψθ (06182855)
ωιςεψ
γ"ψ ΰμιζαθ ΰετπδιιξψ
δχεψρ ιφιβ ΰϊ δδεβιν δπεφψιιν δξψλζιιν ωμ ιξι δαιπιιν (λξε μξωμ: ΰεβερθιπερ, ΰπρμξερ, ΰαμΰψ, ΰχειπρ, ΰεχδΰν, γεο ρχεθερ, ΰχδΰψθ) εΰϊ δξβεεο δψηα ωμ πεωΰιν ωδςριχε ΰεϊν (ΰϊιχδ, ΰτιρθξεμεβιδ, ξθτιζιχδ, ΰρϊθιχδ, τιμερετιδ τεμιθιϊ).
ΰιο γψιωεϊ χγν μχεψρ
ηεαεϊ δωιςεψ: πεληεϊ εδωϊϊτεϊ αωιςεψιν (10% ξδφιεο), 2 ςαεγεϊ χθπεϊ αβεγμ ωμ ςξεγ (20%), ςαεγϊ ριεν μχεψρ (70%)
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
Central Topics of Christian Philosophy of the Middle Ages: from Augustine to Eckhardt.
The course intends to show the richness of Medieval Christian Philosophy, by presenting the main thinkers of this period (Augustine, Anselm, Peter Abelard, Thomas Aquinas, Occham, Duns Scotus, Eckhardt, …) as well as the broad spectrum of topics they were interested in (ethics, epistemology, metaphysics, natural philosophy, esthetics, political philosophy, …).
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δ"ειγειιν" ωμ ΰεβερθιπερ (06182856)
ωιςεψ
γ"ψ ΰμιζαθ ΰετπδιιξψ
δ"ειγειιν" ωμ ΰεβερθιπερ πηωαιν μχμΰριχδ ωμ δρτψεϊ δξςψαιϊ, ϊωϊιϊ μτιμερετιδ δπεφψιϊ ωμ λμ ιξι δαιπιιν εΰτιμε ωμ δτιμερετιδ δξεγψπιϊ. λμ ΰηγ ξδωιςεψιν ιϊξχγ αξεωβ ΰηγ ξδςεμν δξηωαϊι ωμ ΰεβερθιπερ, αιο διϊψ: ΰεθεαιεβψτιδ ετιμερετιδ, ψλιωϊ δωτδ, ψες, ηαψεϊ, ψφεο, ζξο, ζιλψεο, εξιρθιχδ.
ΰιο γψιωεϊ χγν μχεψρ
ηεαεϊ δωιςεψ: πεληεϊ εδωϊϊτεϊ αωιςεψιν (10% ξδφιεο), 2 ςαεγεϊ χθπεϊ αβεγμ ωμ ςξεγ (20%), ςαεγϊ ριεν μχεψρ (70%)
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
The "Confessions" of Augustine
The autobiographical "Confessions" of St. Augustine are reckoned among the classics of western literature and are a fundamental work for Christian medieval philosophy and even for modern thought. The 13 books of which this work consists, contain the major topics of Augustine's thought. Each lesson of the course will focus on one topic: for example: autobiography and philosophy, language acquisition, evil, happiness, friendship, the concept of will, time, memory, mysticism…
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ηεειδ ετιμερετιδ (06182857)
ωιςεψ
γ"ψ ϊξψ ΰιμϊ ιβεψι
ξθψϊ δχεψρ: αιψεψ δωΰμδ ξδι ηεειδ, γψκ δχωψ ωαιο ϊιΰεψιν τιμερετιιν ΰεγεϊ ηεειδ μαιο δδϊπρεϊ δηεειϊιϊ ςφξδ.
πεωΰι δχεψρ: ξγες ηεειεϊ ξρειξεϊ ξωξςεϊιεϊ ςαεψ δγιεο δτιμερετι? αΰιμε πεωΰιν εΰξφςιν ξϊεψβξϊ δηεειδ μηωιαδ εξπερηϊ αΰετο τιμερετι? εξδε ωπεϊψ αμϊι πιϊο μϊψβεν? μων αιψεψ ωΰμεϊ ΰμδ πγεο αηεειϊ διετι αΰξπεϊ μτι "ΰξπεϊ ληεειδ" ξΰϊ δτιμερεσ δΰξψιχπι β'εο γιεΰι, ωϊτιρϊε δΰχρτψξπθμιρθιϊ ϊωξω αωιςεψ ξρβψϊ ξεωβιϊ μγιεο αηεειδ αλμμ.
αιο δηεειεϊ ωιαηπε: ηεειϊ "βο ςγο" μτι ΰψιρθε; ηεειδ ξιρθιϊ εγϊιϊ μτι β'ιιξρ; ηεειδ ηιπελιϊ ωμ δξηπκ μτι πιθωδ; ηεειδ ηιπελιϊ ωμ δξϊηπκ μτι ψερε; ηεειδ γιΰμεβιϊ μτι αεαψ; ηεειδ χιεξιϊ-ΰρϊθιϊ μτι χιψχβεψ.
Aims: This course will introduce students to the philosophical question concerning the nature of experience. This will include addressing evident experience in the works of salient philosophers, such as: Aristotle, James, Nietzsche, Rousseau, Buber and Kierkegaard.
γψιωεϊ δχεψρ: ςαεγϊ ριεν.
ςμ δρθεγπθιν μδϊςγλο αΰϊψ δχεψρ εμδαιΰ μλμ ωιςεψ ΰϊ δθχρθιν δξϊΰιξιν.
Experience and Philosophy
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δτιμερετιδ δτεμιθιϊ ωμ γμζ εβεΰθψι (06182858)
ωιςεψ
ξψ ΰδγ ζδαι
δωεϊτεϊ δΰιπθμχθεΰμιϊ ωμ δτιμερεσ ζ'ιμ γμζ εωμ δτριλεΰπμιθιχΰι τμιχρ βεΰθψι αωμδι δξΰδ δ-20 δεμιγδ αιο διϊψ τιμερετιδ τεμιθιϊ ξχεψιϊ εψαϊ ϊπετδ. αξρβψϊ δχεψρ πςξεγ ςμ λξδ ξο δξεωβιν δαριριιν ατιμερετιδ δτεμιθιϊ ωμ φξγ δδεβιν δζδ – ξεωβιν ωχεψΰιν ϊιβψ ςμ ςιχψι δξηωαδ δξγιπιϊ δμιαψμιϊ εξφιβιν ϊηϊιδ ζιψεϊ ηγωεϊ μξηωαδ εμτςεμδ τεμιθιεϊ. παψψ αιο δωΰψ ξδι ξιπεψιεϊ λςξγδ τεμιθιϊ, λιφγ ξϊπδμϊ δτεμιθιχδ ωμ δτπιν δΰπεωιεϊ, ξδι ξιχψε-τεμιθιχδ, ξδ δθςν αδιςωεϊ-ηιδ, ξδ θιαδ ωμ πεεγεϊ ελιφγ ξϊηεμμϊ ξδτλδ ξεμχεμψιϊ. δωιςεψ ιϊαρρ ςμ χψιΰδ αχθςιν παηψιν ξϊεκ ρτψιδν δξωεϊτιν ωμ γμζ εβεΰθψι (ΰπθι-ΰγιτερ, χτχΰ: μχψΰϊ ρτψεϊ ξιπεψιϊ, ΰμσ ξιωεψιν εξδι τιμερετιδ?) εαθχρθιν ωμ λμ ΰηγ ξο δδεβιν ωωετλιν ΰεψ ςμ δτιμερετιδ δτεμιθιϊ δπψχξϊ αιο ωπιδν.
δχεψρ ιρϊιιν αδβωϊ ςαεγδ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
Ohad Zehavi, The Political Philosophy of Deleuze & Guattari
The joint work of Gilles Deleuze and Fιlix Guattari toward the end of the 20th century produced an original and potent political philosophy. This course will look at some of the key concepts in this political philosophy – concepts that challenge the very foundations of liberal thought and offer in its stead new sites for political thought and action. What is the political significance of a minoritarian stance? How does one engage in the politics of the human face? What exactly is micropolitics? What is the point of becoming-animal? What is the nature of nomadism? And how does a molecular revolution take place? These are some of the issues that will be addressed. Discussions in class will draw on selected excerpts from the books co-authored by Deleuze and Guattari (Anti-Oedipus, Kafka: Toward a Minor Literature, A Thousand Plateaus, and What is Philosophy?) and texts written separately by each of the thinkers, which can illuminate the political philosophy created between the two of them.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ιηρι ϊΰεψιδ ετψχριρ τεμιθιιν (06182859)
ωιςεψ
ξψ ΰεψι ψεθμει
ξδ δν διηριν αιο ϊΰεψιδ τεμιθιϊ μαιο τςεμδ τεμιθιϊ αλμμ ετςεμδ ξδτλπιϊ ατψθ? αςιδ ζε διΰ ξψλζιϊ μξρεψϊ δξηωαδ δξψχριρθιϊ εδιΰ ϊςξεγ αξεχγ δωιςεψ. αξρβψϊ δχεψρ πτϊη ξρτψ ωΰμεϊ ξψλζιεϊ: ξδε ξχεξν ωμ δΰιπθμχθεΰμ εδβεϊε ατεμιθιχδ ξδτλπιϊ? ξδε ξχεψ δμβιθιξφιδ μϊεψϊε ωμ δδεβδ εμτεπχφιδ δτεμιθιϊ ωδιΰ ΰξεψδ μξμΰ? λιφγ ιλεμδ τιμερετιδ μωπεϊ ΰϊ δςεμν εμΰ ψχ μτψωε? ΰιζε φεψδ μεαωϊ δτιμερετιδ λΰωψ ζε ΰηϊ ξϊλμιεϊιδ? αΰιζδ ΰετο ωπειιν δρθεψιιν λβεο ςξγϊε δτεμιθιϊ ωμ ξςξγ δτεςμιν ξΰμφϊ δεβιν μωπεϊ ΰϊ ςξγϊν αρεβιεϊ ΰμε, ξωξς, ςγ λξδ ρεβιιϊ διηρ αιο δβεϊ τεμιθιϊ μτψχριρ πϊεπδ μωιπει δρθεψι? αξδμκ δχεψρ ιιαηπε δϊτϊηεϊ ϊωεαεϊ ωεπεϊ μωΰμεϊ ΰμε γψκ χψιΰϊ θχρθιν ωμ χψμ ξψχρ, βΰεψβ μεχυ', εηαψι ΰρλεμϊ τψπχτεψθ.
ηεαεϊ: πεληεϊ, χψιΰϊ δθχρθιν, δβωϊ ωπι θχρθιν χφψιν αξδμκ δρξρθψ (μμΰ φιεο), εςαεγϊ ριεν ΰωψ ςμ-τιδ ιιχας δφιεο δρετι.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 13.8.09.
Political Theory and Praxis Relations
What is the relationship between political theory, political action in
general, and revolutionary action in particular? This problem, which
is central to the Marxist tradition, will be the focus of this course.
During the semester we will develop several fundamental questions in
this context: What role do the intellectual and his thought play in
revolutionary politics? What are the sources of legitimacy of his
theory and of the role it is supposed to play? How might philosophy
not only interpret the world but rather change it? What would be
philosophy's form in this case? And finally, how do historical
changes, such as that of the proletariat's political stance, force
thinkers to change their own opinions on these questions? (In other
words, to what extent does the relationship between political theory
and praxis change historically?)
During the course we will address texts by Karl Marx, Georg Lukαcs,
and members of the Frankfurt School and examine answers these thinkers
have developed to the above mentioned questions.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰχρθψπμιζν ωμ ϊελο εαςιιϊ δϊεγςδ (06182860)
ωιςεψ
ξψ ΰρσ εχρμψ
δγαψ ωξιιηγ ξφαι πτω δεΰ ωδν "ΰεγεϊ" (ΰε ξιιφβιν) γαψιν; ιω μδν ϊελο ιιφεβι εαζλεϊε δν ιλεμιν μδιεϊ ΰξιϊιιν ΰε ωχψιιν. ΰαμ λιφγ ξϊψηω δτμΰ δζδ? ΰικ πεφψ ϊελο?
ςμ τι δςξγδ δξρεψϊιϊ, δςεμν χεας δΰν δϊτιρεϊ ωμι ξϊΰιξεϊ μξφιΰεϊ ΰε ξεθςεϊ, εδεΰ βν βεψν μδετςϊ δϊτιρεϊ αψεηι, ΰαμ δϊελο ωμ δϊτιρεϊ ΰιπε ϊμει αςεμν ς"τ ςξγδ ζε. ξλΰο πβζψϊ δθςπδ δρτχπιϊ ωΰεμι λμ δϊτιρεϊ ωμι ξεθςεϊ; ωΰπι ρεαμ ξΰωμιδ ϊτιρϊιϊ θεθμιϊ.
αωπεϊ δ-70 ωμ δξΰδ δ-20 δημδ μδϊτϊη ςξγδ ηγωδ εψγιχμιϊ αΰωψ μωΰμϊ δϊελο – δςξγδ δΰχρθψπμιρθιϊ. ςμ τι ΰηϊ δβψρΰεϊ ωμ δϊΰεψιδ δΰχρθψπμιρθιϊ ωμ ϊελο πτωι, λεωψ δϊτιρδ ωμπε γεξδ ααριρε μηεξψ πεωΰ ΰιπτεψξφιδ λβεο λρτιϊ. δλρτιϊ πεωΰϊ ΰιπτεψξφιδ ςμ θξτψθεψδ ξωεν ωωιπειι θξτψθεψδ βεψξιν μδ, αϊπΰιν ξϊΰιξιν, μδϊτωθ εμδϊλεευ αδϊΰν (εμλο ΰπε ωξιν ΰεϊδ αξγ-ηεν). δςεμν, ΰτεΰ, ΰιπε ψχ χεας ΰν δϊτωθεϊ δλρτιϊ ξιιφβϊ πλεπδ ΰϊ ςμιιϊ δθξτψθεψδ, εΰιπε ψχ βεψν μδϊτωθεϊ δλρτιϊ, ΰμΰ δεΰ βν χεας ξδ δϊτωθεϊ δλρτιϊ ξιιφβϊ. δΰχρθψπμιρθ θεςο ωαγεξδ μξχψδ δλρτιϊ δςεμν ςφξε ξωϊϊσ αχαιςϊ δϊελο ωμ ξφαι δπτω ωμπε.
μηεειεϊ ϊτιρϊιεϊ ξεγςεϊ, λβεο ηεειιϊ θςν δωεχεμγ εδφας δληεμ ωμ διν ιω ΰετι ρεαιιχθιαι ξιεηγ: πγξδ λι ΰγν ωμΰ ηεεδ ξςεμν θςν ξϊεχ ΰιπε ιεγς ξδε θςν ξϊεχ, βν ΰν ιω με ιγς πειψεμεβι ξμΰ. ΰετι ξιεηγ ζδ ξλεπδ "ΰετι τπεξπμι" εδπιριεο μδραιψε ξλεπδ "δαςιιδ δχωδ". ξδ δχωψ αιο δΰετι δτπεξπμι ωμ δϊτιρδ μαιο δϊελο ωμδ? ςμ τι δςξγδ διιφεβπιϊ (representationalism) ωδτλδ γεξιππθιϊ αωπεϊ δ-90 ωμ δξΰδ δ-20, ΰετι τπεξπμι δεΰ ϊελο ξρεβ ξρειν. αΰετο βρ, ςμ τι ςξγδ ζε, ηεειιϊ θςν δωεχεμγ ΰιπδ ΰμΰ ξφα πτωι δξιιφβ αφεψδ ξρειξϊ ΰϊ θςν δωεχεμγ. διΰ ςφξδ ΰιπδ ξϊεχδ, ΰμΰ διΰ ξιιφβϊ ΰϊ δξϊιχεϊ ωμ δωεχεμγ. ςμ τι ςξγδ ζε ϊτιρεϊ παγμεϊ αΰετιιο δτπεξπμι ΰν εψχ ΰν δο παγμεϊ αϊελπο. δτιμερετιν διιφεβπιιν ξηζιχιν, ςμ τι ψεα, αςξγδ ΰχρθψπμιρθιϊ μβαι ϊελο.
αχεψρ παηο ϊΰεψιεϊ ιιφεβπιεϊ-ΰχρθψπμιρθιεϊ ωμ ϊτιρδ εωμ δΰετι δτπεξπμι ωμδ. πϊξχγ αςιχψ αςξγεϊ δξωτιςεϊ ωτιϊηε ωπι τιμερετιν απι ζξππε – τψγ γψφχδ (Dretske) εξιιχμ θιι (Tye) – εαεειλεη δρεςψ ωδν δφιϊε.
αξδμκ δχεψρ ιιπϊπε ωπι ϊψβιμι αιϊ.
ξψλιαι δφιεο δρετι: 30% ϊψβιμι αιϊ,
δχεψρ ιρϊιιν ααηιπδ (αηιπϊ λιϊδ) ωϊδεεδ 70% ξδφιεο δρετι.
Content Externalism and the Problem of Consciousness / Assaf Weksler
According to content externalism, the representational content of mental states is partly determined by factors external to the mind. According to representationalism, the phenomenal character (i.e., the character of phenomenally conscious states) of perceptual states (such as tasting chocolate or seeing the blue sky) is a kind of representational content.
The course examines representational-externalist theories of perception and of its phenomenal character. We’ll focus on the influential positions developed by two contemporary philosophers – Fred Dretske and Michael Tye – and on the live debate they started.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰϊιχδ εδηεειδ δχεμπεςιϊ (06182861)
ωιςεψ
βα` ΰψπδ ψαια
λιφγ ιλεμ δχεμπες μδΰιψ ωΰμεϊ εαςιεϊ ΰϊιεϊ? δχεψρ ξαχω μαηεο ΰϊ δξιξγ δΰϊι ωμ δηεειδ δχεμπεςιϊ ϊεκ δϊξχγεϊ αΰϊιχδ ωμ ςιξπεΰμ μειπρ εδΰϊβψ ωδιΰ ξφιαδ ατπι δξηωαδ δτιμερετιϊ ςμ χεμπες. δχεψρ ιςρεχ αωΰμεϊ λξε: δΰν χεμπες ιλεμ μςεψψ ωΰμεϊ ΰϊιεϊ μΰ ψχ ςμ ιγι ωιξεω αΰξφςιν ϊλπιιν εϊξΰθιιν ΰμΰ βν ςμ ιγι δΰξφςιν δφεψπιιν ωμε? λιφγ ιλεμδ ηεειϊ δφτιδ αρψθ μΰτωψ τϊιηεϊ μξιξγ δΰϊι ωμ δξτβω αιο ΰπωιν? λιφγ ΰτωψ μδραιψ ξεωβιν ΰϊιιν ξψλζιιν λξε γΰβδ μζεμϊ, ΰηψιεϊ, εΰηψεϊ αδχωψ ωμ χεμπες? αξρβψϊ δχεψρ ιεφβε ειπεϊηε ξβεεο ωμ γεβξΰεϊ ξρψθιν ωεπιν μφγ γιεο αθχρθιν ωμ τιμερετιν ξψλζιιν ωμ δξΰδ δςωψιν ωδλϊιαδ ωμδν ςμ χεμπες ψμεεπθιϊ μωΰμεϊ ωδΰϊιχδ ωμ μειπρ ξςεψψϊ. αιο δτιμερετιν αδν πςρεχ μφγ δγιεο αμειπρ: ξψμε-τεπθι, αΰψϊ, χΰαμ, εγμζ. αιο δπεωΰιν δπιγεπιν: δΰϊιχδ ωμ μειπρ εδαιχεψϊ ωδιΰ ξφιαδ ραια ωΰμϊ διιφεβ, ψΰιδ αχεμπες, ωΰμϊ δπεληεϊ-δςγψ αχεμπες εδχωψ ωμδ μΰϊιχδ, ξςξγε ωμ δρεαιιχθ δχεμπεςι εδξιξγ δΰτχθιαι ωμ δηεειδ δχεμπεςιϊ.
ριεν χεψρ: αηιπϊ αιϊ
Ethics and the cinematic experience
How can cinema illuminate the meaning of ethical questions? This course will examine the ethical dimension of the cinematic experience by focusing on the ethics of Emmanuel Levinas. We will deal with such questions as: Can cinema provoke ethical questions not only by means of content but also by means of expression? What is the ethical importance of the film experience? How can central ethical concepts such as care, responsibility, and Otherness be explained within the context of cinema? Reading will include texts by: Merleau-Ponty, Barth, Cavell and Deleuze.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξεωβ δδωβηδ δςμιεπδ ατιμερετιδ ωμ δδιρθεψιδ ωμ χΰπθ (06182862)
ωιςεψ
ξψ γπι θπΰ
λμμι: ξθψϊ δχεψρ μδΰιψ διαθιν τηεϊ ξελψιν ατιμερετιδ ωμ χΰπθ, εζΰϊ γψκ αηιπδ δγιεο ωμε ατιμερετιδ ωμ δδιρθεψιδ. δδωβηδ δςμιεπδ, ωδιΰ λιπει ΰηψ μψςιεο 'ςεψξϊ δθας', ξωηχϊ ϊτχιγ ξλψις απιϊεηε ΰϊ δϊτϊηεϊ δδιρθεψιδ. ξΰηψ ωπεωΰ ζδ πωςο ςμ δΰιγιΰμιζν δθψπρφπγπθμι, εξχιιν ςξε χωψι βεξμιο ξςπιιπιν, ιω αε μωξω λξτϊη μων δαπδ ξχιτδ ιεϊψ ωμ ξλμεμ δτιμερετιδ ωμ χΰπθ.
μΰεψ τψωπεϊ ξρειξϊ, ΰωψ ϊωξω ΰϊ δχεψρ λχε-ξπηδ, πιϊο μψΰεϊ αδιρθεψιδ ΰϊ τρβϊ δβεϊε ωμ χΰπθ: δξγιπδ δξεωμξϊ, ΰωψ χεψξϊ ςεψ εβιγιν μΰεψκ δδιρθεψιδ, διΰ δζιψδ ωαδ ξωϊμαιν ξερψ εΰεωψ; ζΰϊ ξξμλϊ δϊλμιεϊ ςμι-ΰγξεϊ, ΰωψ ξβωψϊ ΰτεΰ αιο ςεμν δηεωιν μςεμν δξεωλμ.
ϊπΰι ξχγιν: ξΰηψ ωϊεψϊ-δδλψδ εϊεψϊ-δξερψ ωμ χΰπθ ξωξωεϊ ΰεϊε ςφξε λψχς μγιεο αδιρθεψιδ, πγψωϊ ξδϊμξιγιν διλψεϊ αριριϊ ςν διαθιν ΰμδ ατιμερετιδ ωμε. πεωΰιν ΰμε μΰ ιζλε μτιϊεη ςφξΰι, μξςθ ρχιψδ χφψδ αιεϊψ αϊηιμϊ δχεψρ.
ηεαεϊ: αξδμκ δχεψρ ιγψωε δϊμξιγιν μδβιω ξρτψ ξφεξφν ωμ ςαεγεϊ αδιχσ χφψ. μΰ ιιπϊο φιεο ςμ ςαεγεϊ ΰμδ, εδο ΰιπο πμχηεϊ αωλμεμ δφιεο δρετι.
δχεψρ ιρϊιιν αξαηο
"Divine Providence" in Kant's Philosophy of History
General : the purpose of the course is to illuminate less known facets of Kant's Philosophy through examination of his discussion of the philosophy of history. Divine Providence, which is another name for the idea of "the cunning of Nature", plays a decisive role in his analysis of the development of history. Since this subject depends on transcendental idealism, with which it maintains an interesting interrelationship, it can provide a key to a more comprehensive understanding of the compendium of Kant's philosophy.
In the view of a certain interpretation, which will serve as a guideline to the course, history can be considered to be the peak of Kant's philosophy : the perfect state as it is shaped through history, is the arena where morality and happiness integrate, that is the 'Kingdom of Ends' on earth which bridges between the sensual realm and the intelligible one.
A preliminary condition: Since Kant's Theory of Consciousness and Theory of Morality serve him as background for the discussion of history, a basic knowledge of these facets of his philosophy will be required of students. These topics will not be independently treated, except for a very brief review at the beginning of the course.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
χεειο ςμ ξιμιν εξεωΰιν (06182863)
ωιςεψ
βα` δβψ ξρηψι
ειμΰψγ εΰο ΰεψξο χεειιο δεΰ ξδτιμερετιν δΰξψιχΰιν δαεμθιν αξηφιϊ δωπιιδ ωμ δξΰδ δςωψιν. δδωτςδ ωμε ςμ δτιμερετιδ δΰπμιθιϊ δςλωεειϊ ςγιιο πιλψϊ, βν ΰν αΰετο ωαε ωεμμιν ΰϊ ςξγεϊιε. χεειιο ξφιβ τπιν ηγωεϊ μΰξτιψιφιζν: ΰηψι δπεχωεϊ εδβιωδ δΰθεξιρθιϊ ωΰτιιπε ΰϊ δΰξτιψιφιζν μτπιε, δεΰ ξφιβ βιωδ πθεψμιρθιϊ, τψβξθιϊ εδεμιρθιϊ. δχεψρ ιςρεχ αψςιεπεϊ δξψλζιιν ωμ χεειιο μβαι ωτδ εξωξςεϊ, ϊιΰεψιεϊ εξφιΰεϊ, ΰεπθεμεβιδ εΰτιρθξεμεβιδ. πςωδ ζΰϊ ςμ ιγι χψιΰδ αλξδ θχρθιν "χμΰριιν" ωμε, λξε: "On What There Is", "Two Dogmas of Empiricism", ωπι δτψχιν δψΰωεπιν ωμ "Word and Object", "Ontological Relativity"' "Natural Kinds" ε-"Epistemology Naturalized" εβν αλξδ θχρθιν τηεϊ ξελψιν.
Quine on words and objects
Willard Van Orman Quine is one of the most prominent American Philosophers of the second half of the twentieth century. He influenced contemporary analytic philosophy in a way which is still significant today, even if nowadays it is often manifested through objections to his views. Quine introduces a new kind of empiricism: after the stiff atomistic empiricism contended by the logical positivists, he presents a naturalist, pragmatic & holistic view.
In the course we'll discuss some of Quine's central ideas, concerning language and meaning, theory and reality, Ontology and epistemology. We will do this by reading some of his classic texts, like: "On What There Is", "Two Dogmas of Empiricism", the first two chapters of "Word and Object", "Ontological Relativity", "Natural Kinds" and "Epistemology Naturalized", as well as some other less famous texts.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
βαεμεϊ ωμ ϊχεεδ: γϊ, ΰρϊθιχδ εδιρθεψιδ ΰφμ χΰπθ (06182864)
ωιςεψ
ξψ πςν δετψ
ατρχδ ιγεςδ μχψΰϊ ρετδ ωμ αιχεψϊ δϊαεπδ δθδεψδ, χΰπθ ξεπδ ωμεω ωΰμεϊ δξδεεϊ ΰϊ ςπιιπδ ωμ δτιμερετιδ λεμδ: "1. ξδ ΰπι ιλεμ μγςϊ? 2. ξδ ςμι μςωεϊ? μξδ ΰπι ψωΰι μχεεϊ?" (B833). αγψκ λμμ δςιρεχ αχΰπθ ξϊξχγ αΰηϊ ξωϊι δωΰμεϊ δψΰωεπεϊ, αϊηεν δΰτιρθξεμεβιδ ΰε δΰϊιχδ αδϊΰξδ, πεωΰιν ωμβαιδν ΰιο ςεψψιο ςμ ϊψεξϊε δξλψιςδ ωμ χΰπθ αδιρθεψιδ ωμ δτιμερετιδ. μςεξϊ ζΰϊ ςξγεϊιε ωμ χΰπθ μβαι δωΰμδ δωμιωιϊ, δχωεψεϊ αψεαο μδφγχδ ωμ δΰξεπδ δγϊιϊ ΰιπο πηωαεϊ αγψκ λμμ λφγ δηωεα εδηζχ ατιμερετιδ ωμε. ΰεμν δωΰμδ ωμ δϊχεεδ δςριχδ ΰϊ χΰπθ μΰεψκ λμ δβεϊε εδεΰ δχγιω μδ ξχεν πψηα. ιϊψ ςμ λο ωΰμδ ζε πεαςϊ εξΰηγϊ ΰϊ ωϊι δωΰμεϊ δψΰωεπεϊ: μΰεψ ξδ ωΰιππε ιλεμιν αΰετο ςχψεπι μγςϊ, εμΰεψ ξδ ωηεαδ ςμιπε μςωεϊ, μξδ ΰπε ψωΰιν μχεεϊ? αξεαο ζδ πιϊο μδφιβ γψκ ωΰμϊ δϊχεεδ ΰϊ ωΰμϊ δΰηγεϊ ωμ δωιθδ δχΰπθιΰπιϊ αλμμεϊδ.
αχεψρ πςρεχ αϊωεαεϊιε δωεπεϊ χΰπθ μωΰμϊ δϊχεεδ, ϊωεαεϊ δπεβςεϊ αςιχψ μςξγεϊιε ςμ ΰξεπδ γϊιϊ. λξε λο πςρεχ αχωψιν αιο ΰρϊθιχδ γϊ εξερψ, εαωΰμεϊ αγαψ δϊλμιϊ δδιρθεψιϊ ωμ δΰπεωεϊ. μων λκ ιμξγ βν δψχς δγψεω αϊεψϊ δδλψδ εαϊεψϊ δξερψ ωμ χΰπθ.
αχεψρ πχψΰ χθςιν παηψιν ξϊεκ λϊαι χΰπθ:αιχεψϊ δϊαεπδ δθδεψδ, αιχεψϊ δϊαεπδ δξςωιϊ, αιχεψϊ λεη δωιτεθ, δγϊ αβαεμεϊ δϊαεπδ αμαγ, μωμεν δπφηι.
ψωιξδ αιαμιεβψτιϊ ξμΰδ ϊιξρψ αωιςεψ δψΰωεο.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν: πεληεϊ εχψιΰδ ωμ δθχρθιν δπμξγιν.
δχεψρ ιρϊιιν αδβωϊ ςαεγϊ ριεν.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ςμ δεεγΰεϊ - μεγεειβ ειθβπωθιιο (06182945)
ωιςεψ
ξψ ιπια ΰιφχεαιυ
αχεψρ ζδ πχψΰ ΰϊ ςμ δεεγΰεϊ ξΰϊ μεγεειβ ειθβωπθιιο. αξρεψϊ δτψωπιϊ ωμ ειθβπωθιιο, δθχρθ χιαμ ξςξγ ξωπι αηωιαεϊε μ-θψχθθερ εμ-ηχιψεϊ τιμερετιεϊ, λΰωψ ξεχν λϊβεαδ ςμ ξτςμ "δωλμ διωψ" ωμ ξεψ, εληζψδ αμϊι ξεαπϊ μωΰμεϊ ΰτιρθξεμεβιεϊ ξρεψϊιεϊ ςμ ξεωβι ιγιςδ εεγΰεϊ.
αωιςεψ ππρδ μδψΰεϊ ΰϊ ηωιαεϊε δςφεξδ ωμ δθχρθ ςμ ιγι δαπϊ ιηρε δξχεψι ωμ ειθπβωθιιο ΰμ δωΰμεϊ δτιμερετιεϊ αΰξφςεϊ διτεκ ξεημθ ωμ δξεωβιν δξρεψϊιιν. λξε λο, ππρδ μψΰεϊ λιφγ ξτςμε δΰηψεο ωμ ειθβπωθιιο ωετκ ΰεψ ςμ ςαεγεϊιε δχεγξεϊ εξπδιψ ΰϊ διηρ δξιεηγ ωμ ειθβπωθιιο ΰμ δτιμερετιδ, διεξιεν, δξγς, δϊψαεϊ εδηιιν.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν: ςαεγϊ αιϊ αρεσ δρξρθψ.
ξψλιαι δφιεο: ςαεγϊ αιϊ αρεσ δρξρθψ (100%), ιιϊλο ξαηο αχιΰεϊ αξδμκ δρξρθψ.
δϊΰψικ μδβωϊ ςαεγδ μριεν χεψρ δεΰ 12.3.09.
On Certainty / Ludwig Wittgenstein
This course will focus on On Certainty by Ludwig Wittgenstein. This text has received a secondary status in Wittgenstein’s literature, especially with relation to the Tractatus and Philosophical Investigations. It has been particularly treated as a response to Moore’s common sense and returning to the traditional epistemological questions of knowledge and certainty.
We will try to show the prominent significance of this text by realizing Wittgenstein’s unique treatment of traditional philosophical problems. In addition, we will try to see how this text sheds light on Wittgenstein’s earlier works and his treatment of themes such as the role of philosophy, everyday life, science and ethics.
γψιωεϊ χγν: ξαεΰ μξθΰτιζιχδ εϊεψϊ δδλψδ ΰε ξαεΰ μτιμερετιδ ωμ δμωεο
δςψεϊ:
αηιπεϊ
ΰξπεϊ ετεμιθιχδ (06183429)
ρξιπψ α.ΰ.
τψετ` φαι θΰεαψ
"ΰπι ξχεεδ μωλπς […], ωιω μμμλϊ αγψκ δΰρϊθιχδ ςμ ξπϊ μτϊεψ ΰϊ δαςιδ δξγιπιϊ μξςωδ, δεΰιμ εΰιο ζδ ΰμΰ διετι, ωαε ςεαψ δΰγν ΰμ δηιψεϊ"; "αιφιψϊ-ΰξπεϊ ιτδ αΰξϊ ΰιο ηωιαεϊ λμμ μϊελο, ΰμΰ ψχ μφεψδ. […] ξεωβ ρϊιψϊι δεΰ ζδ ωμ ΰξπεϊ ξμξγϊ (γιγΰχθιϊ) ΰε ΰξπεϊ ξϊχπϊ (ξαηιπδ ξερψιϊ), ωλο ξΰεξδ ΰιπε πιφα απιβεγ βγεμ ιεϊψ μξεωβ διετι ξΰωψ ξϊο ξβξδ ξρειιξϊ μψβω" (τψιγψικ ωιμψ, ςμ δηιπεκ δΰρϊθι ωμ δΰγν αργψϊ ξλϊαιν).
"αξφα ωαε μΰ ϊελμ δξφιΰεϊ δΰεξμμδ μδωϊπεϊ ΰμΰ αΰξφςεϊ τψΰχριρ τεμιθι ψγιχΰμι, ξο-δγιο μφγχ ΰϊ δςιρεχ αΰρϊθιχδ. ηερψ θςν δεΰ μδληιω ΰϊ ιρεγ διιΰεω δλμεμ αδϊςρχεϊ ζε: δπριβδ ΰμ ςεμν αγει ωαε πιϊο μωπεϊ ΰϊ δπριαεϊ δχιιξεϊ εμδϊβαψ ςμιδο ΰκ εψχ αϊηεξε ωμ δγξιεο" (δψαψθ ξψχεζδ, δξξγ δΰρϊθι).
ξθψϊ δχεψρ: δλψϊ ςιεπιν ξϊεμγεϊ δδβεϊ δξςψαιϊ, δξϊιιηριν μζιχεϊ ωαιο ΰξπεϊ μτεμιθιχδ.
πεωΰι δχεψρ: δχεψρ ςερχ αςιχψε ωμ γαψ αηιαεψ ωμ τ.ωιμψ, ςμ δηιπεκ δΰρϊθι ωμ δΰγν αργψϊ ξλϊαιν (1795), εαηιαεψ ωμ δ.ξψχεζδ, δξξγ δΰρϊθι (1978). λξε λο, ςεμεϊ αε μγιεο ϊτιωεϊιδν ωμ ΰτμθεο, ψερε, διιπδ, ξΰψχρ, αψθεο, αψλθ, χΰξι, ΰγεψπε, εΰηψιν. δςψδ: δπεωΰιν ςωειιν μδωϊπεϊ χξςΰ αδϊΰν μςπιιο δϊμξιγιν.
ΰετο δμιξεγ: χψιΰδ ξεγψλϊ, γιεο, δλπεϊ ΰιωιεϊ μλϊιαϊ ςαεγδ ρξιπψιεπιϊ.
ψωιξεϊ ρτψεϊ ψΰωεπιϊ εξωπιϊ ϊηεμχπδ μϊμξιγιν αϊηιμϊ δχεψρ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Art and Politics
Course Objectives: Introducing ideas from the history of western philosophy concerning the relations and affinities between art and politics.
Course Topics: Relevant discussions of Plato, Rousseau, Heine, Marx, Breton, Brecht, Camus, Adorno and others, but mainly Schiller's On the Aesthetic Education of Man (1795) and Marcuse's The Aesthetic Dimension (1978).
Method of Teaching: Introductory lectures, guided reading, classroom discussion and personal tutoring for writing seminar papers.
A Bibliography of primary and secondary literature will be distributed at the beginning of the semester.
Student Assignment: A seminar or referat paper.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
γιεο ααςιεϊ ΰχθεΰμιεϊ (06183528)
ρξιπψ α.ΰ.
γ"ψ ςεαγιδ ςζψΰ
δρξιπψ ςερχ αδιαθιν δξερψιιν, δηαψϊιιν εδτεμιθιιν ωμ ρεβιεϊ ΰχθεΰμιεϊ. αξρβψϊε ιαηπε πεωΰιν λβεο δτμεϊ, δπγρδ βπθιϊ, τεπγχΰεϊ, ηετω δγιαεψ, ςεπω ξεεϊ, ζλειεϊ ιμγιν, ΰιλεϊ δραιαδ εςεγ. ξθψϊε ωμ δρξιπψ ΰιπδ μδϊιψ ΰϊ δγιμξεϊ δλψελεϊ αρεβιεϊ ΰμδ, ΰμΰ μαηεο ΰϊ δδιαθιν δωεπιν ωμδο εΰϊ διϊψεπεϊ εδηρψεπεϊ δλψελιν αλμ δφςδ μτϊψεπο.
ηεαεϊ δϊμξιγιν: δβωϊ ψτψΰθ αλϊδ.
δχεψρ ιρϊιιν αδβωϊ ςαεγδ ρξιπψιεπιϊ ΰε ψτψΰθ λϊεα.
φιεο δςαεγδ ΰε δψτψΰθ ιδιδ φιεο δχεψρ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Discussion of Actual Problems
This seminar deals with the ethical, social and political aspects of actual moral issues and dilemmas. The course inquires into issues such as abortions, genetic engineering, surrogacy, freedom of speech, capital punishment, children rights, environment, etc. The course does not pretend to resolve the moral dilemmas which are involved in these issues, but tries to study their different aspects, and the pros and cons of the proposed solutions to each problem.
γψιωεϊ χγν: ξαεΰ+ωςεψ δξωκ ατιμερετιδ ωμ δξερψ ΰε τιμερετιδ τεμιθιϊ εςξιγδ ααηιπϊ δαχιΰεϊ
δςψεϊ:
αηιπεϊ
δγιΰμεβ δτιμερετιδ λξςφα ριβπεο ηιιν (06183555)
ρξιπψ α.ΰ.
τψετ` πϊπΰμ μΰεψ
ιω χωψ αιο τιμερετιδ μρβπεο ηιιν. λιεεο δχωψ ΰιπε αψεψ. πιϊο μδπιη, ωρβπεο ηιιν ιωτις ςμ ρβπεο τιμερετι. τηεϊ ξεαπϊ ξΰμιδ διΰ δδωτςδ ωμ δτιμερετιδ ςμ ρβπεο δηιιν. ζΰϊ μξψεϊ ωτιμερετιν ωδιε γξειεϊ ξετϊ δφθιιπε, αιο διϊψ, αλκ ωδτιμερετιδ ωμδν ερβπεο ηιιδν λεππε ξρλϊ μλιγδ ΰηϊ.
δγιΰμεβ δτιμερετι δεΰ ΰξφςι ξψλζι μςωιιδ εμδϊτϊηεϊ τιμερετιϊ, εδωιξεω δαιχεψϊι αε ιλεμ μδεεϊ δγβξδ μιηριν δδγγιιν ωαιο τιμερετιδ μρβπεο ηιιν.
δρξιπψ ιςψκ αφεψϊ ργπΰ. δγιεπιν αρξιπψ ιιρεαε ΰεγεϊ αςιεϊ τιμερετιεϊ, λτι ωδο ξωϊχτεϊ αϊτιρδ δτιμερετιϊ εαηιι διεν-ιεν ωμ δξωϊϊτιν. λξεχγι δγιεο ιωξωε ξΰξψιν, ωδιπν φιεπι γψκ ξωξςεϊιιν αδϊτϊηεϊ δρβπεο δτιμερετι δαιχεψϊι, ξΰξψιν δξιιφβιν ϊτιρεϊ ςεμν ημετιεϊ ατιμερετιδ ωμ δξΰδ δ-20 (λξε μξωμ, ΰχζιρθπφιΰμιζν, τπεξπεμεβιδ, ψφιεπΰμιζν ςμ ζψξιε δωεπιν, ελιε"α).
δξωϊϊτιν αρξιπψ ιψλωε ιγς βν ΰεγεϊ δψχς μδϊτϊηεϊ δτιμερετιδ δαιχεψϊιϊ - ξωαψ δτιμερετιδ δχμΰριϊ εξετςε αϊχετϊπε δηγωδ (γιεδν, εειθδγ, ψρμ);
ιωεν δςξγδ δαιχεψϊιϊ αϊηεν δξθτιριχδ, δξγς εϊεψϊ δψφιεπμιεϊ, δγιΰμεβ δτιμερετι ερβπεο δηιιν
.(Popper, Bunge, Bartley, Agassi, Gellner, Miller and Jarvie)
λξε λο, ιτϊηε δξωϊϊτιν ΰϊ λιωεψιδν ααηιπϊ διηρ δαιχεψϊι ωαιο θςεο μψθεψιχδ -- διηρ ωαιο θςεπιν δςεμιν αγιΰμεβ αιχεψϊι μαιο δψθεψιχδ ωμ δφβϊν.
δψφιεπμιεϊ δαιχεψϊιϊ ψεΰδ αγιΰμεβ ΰξφςι ξψλζι μαψεψ εδϊτϊηεϊ ψςιεπεϊ. μτιλκ ιξπς δψφιεπμιρθ δαιχεψϊι ξλμ πιριεο μηωχ ΰϊ δγιεο δαιχεψϊι ΰηϊ εμϊξιγ ατπι γεβξδ ΰε ρτχ. πχεγϊ δξαθ ωμ δψφιεπμιζν δαιχεψϊι ξΰτωψϊ δφβδ ξψςππϊ ωμ δαςιεϊ δχμΰριεϊ ξϊηεν ϊεψϊ διγιςδ, αςιιϊ δΰιπγεχφιδ εαςιιϊ δΰιωεω; δξςξγ (αϊηεν δψφιεπμιεϊ) εδξΰτιιπιν ωμ ϊιΰεψιεϊ ξθτιριεϊ εξγςιεϊ; ωμ τρειγε-ξγς, ξιϊερ, γϊ εξβιδ; εωμ δξϊεγεμεβιδ ωμ δγιεο δαιχεψϊι. μδφβδ ζε ϊδιιπδ δωμλεϊ βν ςμ δγιεο ααςιεϊ ΰηψεϊ -- τιμερετιεϊ (μξωμ, βεσ-πτωϊ, δϊεγςδ εδςφξι) εχιεξιεϊ (λξε ΰμδ δπεβςεϊ μτιϊεη, δωχτϊ ςεμν ερβπεο ηιιν αϊψαεϊπε δξεγψπιϊ).
γψιωεϊ χγν: ωιςεψ δξωκ ατιμερετιδ ωμ δξγς
δςψεϊ:
αηιπεϊ
ψβωεϊ (06183556)
ρξιπψ α.ΰ.
τψετ` ψεϊ ειιπθψΰεα
δρξιπψ ιϊξχγ αξρτψ ρεβιεϊ τιμερετιεϊ ωξςεψψιν δψβωεϊ: δξθτιζιχδ ωμδν (δΰν ξλιμιν ξψλια ϊηεωϊι/χεβπιθιαι? δΰν λψελιν αδλψη αξψλια τπεξπμι?), δΰτωψεϊ μωτεθ ΰεϊν λ(ΰι-)ψφιεπμιν, δΰτωψεϊ μηεεϊ ΰεϊν αιηρ μΰεαιιχθιν γξιεπιιν, εδςεαγδ δϊξεδδ ωαδχωψ ΰξπεϊι (θψβγιδ), ΰπε πδπιν ξφτιδ αραμ. λξχψδ ξςπιιο (εΰεμι αμϊι θιτερι) πϊξχγ αψβω δΰδαδ.
γψιωεϊ δρξιπψ: πεληεϊ αμτηεϊ 2/3 ξδτβιωεϊ εχψιΰδ μχψΰϊο, λϊιαϊ 2 ϊψβιμιν (1/3 ξδφιεο) εςαεγδ ρξιπψιεπιϊ (2/3 ξδφιεο).
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Emotions (B.A. Seminar):
The seminar will focus on several philosophical issues raised by the emotions: their metaphysics (Do they incorporate a cognitive element? Do they necessarily involve an affect?), can they be assessed as (ir)rational? Can the emotions be directed at fictional characters? How can we account for the (puzzling) value, even enjoyment of the pain/suffering engendered by works of art?
We will examine more closely a particularly interesting, and perhaps atypical, emotion: love.
Requirements: participation in, and reading for, at least 2/3 of the meetings, two essays and a seminar paper.
The grade will be based on the two essays (1/3) and the seminar paper (2/3).
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ωμεωδ ξεωβιν ωμ ηιψεϊ: ψερε, αψμιο ετεχε (06183567)
ρξιπψ α.ΰ.
γ"ψ ΰιμπδ ΰψαμ
δρξιπψ ιςρεχ αξεωβ δηιψεϊ δδεξπιρθι, λτι ωδεΰ ξετις αϊεψδ ωμ ζ'. ζ'. ψερε, αξεωβ δηιψεϊ δμιαψμι, λτι ωδεΰ ξετις αϊεψδ ωμ ιωςιδε αψμιο εαξεωβ δηιψεϊ δτερθ-ξεγψπι, λτι ωδεΰ ξετις ατιμερετιδ ωμ ξιωμ τεχε. δρξιπψ ιϊπδμ αςιχψε λχψιΰδ ξεγψλϊ. δθχρθιν, ωημχιν ξδν ιιχψΰε αλιϊδ εωιδεε ΰϊ χψιΰϊ δηεαδ μρξιπψ δν: ζ'. ζ'. ψερε, "ξΰξψ ςμ δξγςιν εδΰξπειεϊ" ε"ξΰξψ ςμ δξχεψ εδιρεγεϊ μΰι δωεειεο αιο απι δΰγν" (ξϊεκ ξΰξψιν) ελο ζ'. ζ'. ψερε, ςμ δΰξπδ δηαψϊιϊ; ιωςιδε αψμιο, "ωπι ξεωβιν ωμ ηιψεϊ" (ξϊεκ ΰψας ξρεϊ ςμ ηιψεϊ); ξιωμ τεχε, ϊεμγεϊ δξιπιεϊ I: δψφεο μγςϊ, ελο ξιωμ τεχε, "ξδι δπΰεψεϊ?" (ξϊεκ δπΰεψεϊ – τψειχθ ωμΰ πωμν?).
ψωιξεϊ ωμ χψιΰδ ξεξμφϊ μλμ ΰηγ ξο δδεβιν ιηεμχε αξδμκ δρξιπψ.
φιεο δρξιπψ ιιχας ςμ τι δφιεο ωιιπϊο μςαεγδ ωϊεβω αριεξε.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ 31.5.09.
Three Concepts of Liberty: Rousseau, Berlin & Foucault
Lecturer: Dr. Ilana Arbel
The seminar will examine the Humanist concept of liberty in the works of J. J. Rousseau; the concept of Liberalism in the works of Isaiah Berlin; and the Postmodern concept of liberty in the works of Michel Foucault. Parts of the required readings will be read in class.
Required reading list:
1. J. J. Rousseau: “Discourse on the Arts and Sciences”; “Discourse on the Origin and Basis of Inequality Among Men”; The Social Contract
2. Isaiah Berlin: “Two Concepts of Liberty”
3. Michel Foucault: “The History of Sexuality: The Will to Knowledge”; “What is Enlightenment?”
4. Immanuel Kant: “Answer to the Question: What is Enlightenment?”
Lists of recommended reading for each philosopher will be handed out during the semester. The grade on your final paper will determined according your grade for the course.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
εμθψ απιξιο: ξωξςεϊ εΰξϊ (06183630)
ρξιπψ α.ΰ.
τψετ` ΰμι τψιγμπγψ
αρξιπψ ζδ πφιβ ΰϊ ξηωαϊε ωμ εμθψ απιξιο ϊεκ δγβωϊ γιεπε αμωεο εατψθ αιηρ ωαιο ξωξςεϊ εΰξϊ. ατψθ πϊξχγ αΰετο ωαε ιφιψϊ δΰξπεϊ ιλεμδ μδεεϊ ξγιεν μξιξεωδ ωμ ξωξςεϊ. πχψΰ ξλϊαιε ωμ απιξιο ΰϊ 'ςμ δμωεο αλμμ εςμ μωεπε ωμ δΰγν', 'ξωιξϊε ωμ δξϊψβν', 'ξεωβ δαιχεψϊ αψεξπθιχδ δβψξπιϊ', 'ξχεψ ξηζδ δϊεβδ' εςεγ
δωςεψ ιρϊιιν αψτψθ ΰε ςαεγδ ρξιπψιεπιϊ
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Walter Benjamin on Meaning and Truth
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
μιιαπιυ - αιο ξθΰτιριχδ μΰϊιχδ (06183632)
ρξιπψ α.ΰ.
γ"ψ πεςδ πςξο φΰεγψψ
αξδμκ δρξιπψ πλιψ ΰϊ ϊηεξιδ δωεπιν ωμ ξηωαϊ μιιαπιυ, ϊεκ πιριεο μςξεγ ςμ διηρ δξςπιιο δχιιν αιπιδν. αξδμκ χψιΰδ αλϊαιν ξψλζιιν ωμ μιιαπιυ πςρεχ αωΰμεϊ λβεο δΰτωψεϊ μηετω ΰπεωι, ξςξγ δηεξψ, διηριν αιο δπτω μβεσ, αςιιϊ δθςεϊ, ψςιεο δαιθει ΰε δωιχεσ (expression), ξεωβ δτψρτχθιαδ, ϊτχιγδ ωμ δωτδ, εδιηρ αιο δΰγν μΰμ. ϊωεξϊ μα ϊιπϊο βν μψςιεπεϊιε ωμ μιιαπιυ αϊηεν δΰϊιχδ, λβεο διηρ μΰηψ, ξεωβ δΰδαδ δμιιαπιφιΰπι εδχωψ αιο ΰδαδ μφγχ; ϊλμιϊ δξςωδ δξερψι, δηϊιψδ ΰμ δΰεωψ, εδιηρ αιο δτιμερετιδ μηιιν.
ψωιξδ αιαμιεβψτιϊ ξμΰδ ϊιπϊο αϊηιμϊ δχεψρ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Leibniz - Between Metaphysics and Ethics -- Seminar for BA Students
This seminar will introduce students to some of the central themes in the philosophy of Leibniz, with significant emphasis on the interrelations between them. Students will become acquainted with a wide range of issues in the Leibnizian framework, such as the possibility of human freedom, the ontological status of matter, mind-body relation, the problem of error, the principle of expression, the notion of perspective, the role of language, the relation between man and God etc. An emphasis will also be given to Leibniz's Ethical thinking, including self-other relation, the notion of love and its close affinity to the notion of justice, the nature of moral action, human striving for happiness, and how philosophy may be applied to the conduct of life.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τριλεΰπμιζδ εΰξπεϊ (06183633)
ρξιπψ α.ΰ
τψετ` ψεϊ ψεπο
δτριλεΰπμιζδ, ζε ωμ τψειγ εμΰχΰο, ςερχϊ ψαεϊ απιριεο μδραιψ ΰϊ ξςωδ διφιψδ δΰξπεϊιϊ εΰϊ διηριν αιο διφιψδ μαιο ιεφψδ επξςπδ. ξξεωβ "δξΰειιν" ωμ τψειγ εςγ δτψωπεϊ ωδςπιχ μΰχΰο μ"δξμθ", ξδξηχψ ωςωδ τψειγ ςμ ηιι μιΰεπψγε εςγ δΰπμιζδ ωμ μΰχΰο ΰϊ δξαθ αϊξεπδ, ξεφαϊ δΰξπεϊ λριξτθεν ωμ ιεφψδ ελξεωΰ ωμ ςεπβ εωμ ξεςχδ ςαεψ ξι ωφετδ αδ/χεμθ ΰεϊδ.
δςιρεχ δτριλεΰπμιθι αΰξπεϊ ξφια ιρεγεϊ μΰρϊθιχδ ΰμθψπθιαιϊ αδϊιιηρεϊ δο μξχεξδ ωμ δδπΰδ εδο μωΰμϊ δΰξϊ ωδΰξπεϊ ΰξεπδ ςμ ξριψϊδ.
δπεληεϊ ατβιωεϊ δρξιπψ εδωϊϊτεϊ τςιμδ αε δο ηεαδ εξδεεϊ 25% ξο δφιεο αρξιπψ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Psychoanalysis and Art
Psychoanalysis, that of Freud and of Lacan, is deeply interested in the nature of the creative/artistic act, and in the relations between the artwork, the artist and the work’s addressee. From Freud’s notion of “the uncanny” to Lacan’s interpretation of “Hamlet”, from Freud’s study of the case of Leonardo da Vinci to Lacan’s analysis of the gaze in pictures – art is constituted as the symptom of its creator and as a mode of enjoyment and anxiety for its spectator.
The psychoanalytic approach to art establishes the foundations for an alternative aesthetics revealed both through the place assigned to pleasure and to other affects in the aesthetic domain and through the way the truth conveyed by art is conceived.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
μωεο αΰρμΰν γεαψ δςψαιϊ εδωτςϊε ςμ ξεργ δξε"ξ (06183634)
ρξιπψ α.ΰ.
τψετ` ΰμςΰι ΰμεο
δμωεο, ξλωιψ πδεμ δξε"ξ δςιχψι, πϊτρϊ ς"ι ϊψαειεϊ ωεπεϊ αφεψεϊ ωεπεϊ,ωεπεϊ δξχωδ ςμ ϊχωεψϊ αιο-ϊψαεϊιϊ. ρξιπψ ζδ ιαηο ΰϊ ξςξγδ ωμ δμωεο αλμμ, εζδ ωμ μωεπεϊ πϊεπεϊ αξεργ δξε"ξ, δο δτπιν-ϊψαεϊι εδο ζδ δηιφεπι. ζΰϊ πςωδ αΰξφςεϊ μξεγ δπεωΰιν δαΰιν: μωεο εξε"ξ; ϊτιρϊ δμωεο, ϊλεπεϊιδ εωξεωιδ, μωεο εϊψαεϊ, δμωεο δςψαιϊ εμωεπεϊ ΰηψεϊ.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν:
πεληεϊ, χψιΰδ, δωϊϊτεϊ, ςαεγϊ ριεν (ςαεγδ ρξιπψιεπιϊ ΰε ψτψΰθ).
ξαπδ δφιεο δρετι:
πεληεϊ – 15%
χψιΰδ – 15%
ςαεγδ – 70%
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ 31.5.09.
The Role of Language in Negotiations in Arabic-Speaking Islam
Language, being the principle tool of negotiations, is viewed and used differently by different cultures, which makes inter-cultural communication a complicated business. The working-hypothesis of this seminar is that the said difficulty may be negotiated by acquaintance with the topic.
Among the issues examined are: Language and Negotiations; Perception, Classification, Characteristics, and use of Language; Language and Culture; Arabic and other languages.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
χψιΰδ τεμιθιϊ α`τεμιθΰδ` (06183636)
ρξιπψ α.ΰ.
γ"ψ ιτϊη βεμγξο
'δτεμιθΰδ' διΰ λπψΰδ δγιΰμεβ δξτεψρν αιεϊψ εδπηχψ αιεϊψ ωμ ΰτμθεο. μξψεϊ ζΰϊ, βν ΰηψι γεψϊ ψαιν ωμ τψωπιν εηεχψιν, πεϊψδ 'δτεμιθΰδ' ξψϊχϊ, ξθψιγδ εηιγϊιϊ. ξδ διΰ ΰεϊδ "ξγιπδ αωιη (αμεβερ)" δξιεργϊ αγιΰμεβ? ξδ ϊτχιγδ ελιφγ διΰ ςεξγϊ αιηρ μξωθψιν δΰχθεΰμιιν ωμ ΰζ εωμ διεν?
δρξιπψ ιςρεχ αλξδ ρεβιεϊ δπγεπεϊ α'τεμιθΰδ' λβεο: ϊτιρϊ δφγχ, ξδεϊ δξγιπδ, ϊεψϊ δξωθψιν εδφπζεψδ ςμ δΰξπεϊ. ΰεμν λπεωΰ δξψλζι ωμ δρξιπψ ϊωξω δξγιπδ δΰιγΰμιϊ δξεφβϊ αγιΰμεβ. ππρδ μαγεχ δΰν ζεδι ΰεθετιδ ξετωθϊ ΰε τψεβψξδ τεμιθιϊ μϊιχεο δηαψδ.
λξε λο, πςξεγ αρξιπψ ςμ δψμεεπθιεϊ ωμ ΰτμθεο, αςιχψ ςμ-ιγι γιεπιν ξωεειν αιο 'δτεμιθΰδ' εθχρθιν ξΰεηψιν ιεϊψ ξο δξρεψϊ ωμ δτιμερετιδ δτεμιθιϊ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
'The Republic' – a Political Reading
Dr. Yiftah Goldman
'The Republic' is probably the most famous and most studied dialogue of Plato. But after ages of commentators and interpreters it remains fascinating, perplexing and enigmatic. What is this "City in Speech", established in the dialogue? What is its roll and how it stands in relation to actual regimes, in Plato's days and in ours?
The seminar will deal with various issues discussed in 'The Republic', namely the concept of justice, the essence of the state, the theory of political regimes and the censorship of fine art. But the main subject of the seminar will be the ideal polis described in the dialogue. We will ask whether this is an abstract utopia or a political program for a rectification of society.
We will also discuss the relevancy of Plato's dialogue, mainly through comparisons with later texts of political thought.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξθΰτεψεϊ ιφεβιν εϊξεπεϊ (06183637)
ρξιπψ α.ΰ.
γ"ψ ξιλμ βμ
ξψ ξεθ μχη τψιθ-ηιιν ιεξιεξι, ξιχν ΰεϊε λκ ωδηωιαεϊ δωιξεωιϊ ωμε πςμξδ ϊηϊ δλεϊψϊ δηγωδ επχεγϊ δξαθ, ειφψ ξηωαδ ηγωδ αςαεψ δΰεαιιχθ" (ξψρμ γεωΰο ςμ ιφιψϊε δξζψχδ. δΰιω δςιεεψ. 1917)
αρξιπψ ζδ ππϊη ΰϊ δξθτεψδ λϊετςδ μωεπιϊ, ΰρϊθιϊ εΰξπεϊιϊ δξδεεδ πχεγϊ ξτβω αιο δωτδ δθαςιϊ μωτεϊ δΰξπεϊ, αιο δξιμεμι μειζεΰμι εαιο ϊηαιψ (ριπθχρ) μρξπθιχδ. ππϊη ϊεψεϊ ξθτεψδ, χεβπιθιαιεϊ, ρξιεθιεϊ ετψβξθιεϊ ΰρϊθιεϊ ωτεϊηε α-30 δωπδ δΰηψεπεϊ, δξφιβεϊ ΰϊ δξθτεψδ λλμι ωΰιπε ψχ ψθεψι εχιωεθι ΰμΰ αςμ ηωιαεϊ βν αθχρθιν ξγςιιν. παγεχ ξδ ξΰτωψ μξθτεψδ μδιεϊ λεη ιφιψϊι ξπις αδϊτϊηεϊ δωτδ εδΰξπεϊ, δΰν διΰ λμι ξωελμμ ΰε ςξεν μηωιτδ, δψηαδ εδςαψδ ωμ ιγς, δΰν διΰ αςμϊ ξωξςεϊ εςψκ ΰξϊ επιϊπϊ μτψτψζδ, ΰε ωςψλδ λεμε α"ρϊιξϊ ημμιν αωτδ" εαΰτχθιν ψβωιιν ΰρϊθιιν.
πριιν απιϊεη δΰρτχθ δειζεΰμι φεψπι ωμ δξθτεψδ ϊεκ δωεεΰϊδ μϊξεπεϊ. πφιβ ϊπεςεϊ ΰξπεϊ ξθτεψιεϊ λξε ΰξπεϊ δτετ εδ- .Ready Made πωΰμ ξδ ΰρϊθι αξθτεψδ ςφξδ επαγεχ ξγες διΰ ξψλζιϊ ααιχεψεϊ ΰξπεϊ εαωιη δΰρϊθι, ξγες πηωαϊ λαςμϊ ιλεμεϊ ιιφεβ ωδμιθψμι πςγψ ΰεϊε, λξε ωμ ψβωεϊ ειφιψεϊ ΰξπεϊ, εξδε ξχεψ δλεη δδαςϊι ωμδ.
δφιεο αχεψρ ιεψλα ξ: 10% δωϊϊτεϊ αλιϊδ, 30% ψτψθ (δφβδ αλιϊδ ωμ θιςεπιν ξΰηϊ δϊιΰεψιεϊ δπμξγεϊ αρξιπψ), 70% ςαεγδ ξρλξϊ
αιαμιεβψτιδ ημχιϊ:
ΰ.δ. βεξαψικ. ΰξπεϊ εΰωμιδ
ΰψιρθε. τεΰθιχδ
Richards, I.A. The Philosophy of Rhetoric. Lecture V: Metaphor
Black, Max. “Metaphor”
Goodman, Nelson. “Metaphors as Moonlighting”
Goodman, Nelson. “The Sounds of Pictures”
Rorty, Richard: “Unfamiliar Noises: Hesse and Davidson on Metaphor"
Davidson, Donald: "What Metaphors Mean"
Hesse Mary: "The Explanatory Function of Metaphor"
Beardsley, Monroe "Metaphor."
Lakoff George, Johnson Mark. Metaphors We Live By
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Metaphors, Representations and Pictures
This seminar will analyze metaphor as a linguistic, aesthetic and artistic phenomenon, which is the meeting point of ordinary language and languages of art, of the literal and the visual, and syntax and semantics. We will analyze cognitive, semiotic, and pragmatic theories of metaphor, which characterizes metaphor not only as a rhetoric or decorative tool, but also as significant to scientific texts. We will seek after what allows metaphor to be a creative and instigating power in the development of language and art, whether it is an elaborate or opaque tool serving an extension and transmission of knowledge and information, or whether its value tantamount to “holes filling” in language and aesthetic-emotional effects.
We will conclude with an analysis of the formal-visual aspect of metaphor, comparing it to picture (including metaphorical art movement like Pop Art). We will ask what is aesthetic in metaphor, why it is central to aesthetic discussions and art criticism, why it is considered as capable beyond the literal representation, and what is its expressive source.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
εεμθψ απιξιο: τιμερετιδ εδιρθεψιδ (06183638)
ρξιπψ α.ΰ.
γ"ψ ςιμιϊ τψαψ
δρξιπψ ιεχγω μχψιΰδ φξεγδ ωμ "ςμ ξεωβ δδιρθεψιδ" ξΰϊ εεμθψ απιξιο. γψκ δθχθρ δζδ, δΰηψεο ωλϊα απιξιο, παηο ΰϊ ωΰμϊ διηριν ωαιο τιμερετιδ εδρθεψιδ, ςαψ εζλψεο, θψΰεξδ εηζψϊιεϊ, δρθεψιδ εγιξειιν, ΰμιξεϊ εηιιν, ξμπλεμιδ εΰεαγο, θας εδιρθεψιδ. πγεο αϊτιρϊ δδρθεψιδ δξιεηγϊ ωμ απιξιο ςμ ψχς ϊτιρεϊ ξχεαμεϊ ΰηψεϊ ωμ διρθεψιδ, εππρδ μδαιο ιηγ ΰϊ δχωψ ωδεΰ αεπδ αιο διρθεψιδ μξηειαεϊ αρτιψδ δτψθιϊ εδτεμιθιϊ. δχψιΰδ α"ςμ ξεωβ δδιρθεψιδ", ϊμεεδ αχψιΰϊ θχρθιν ψμεεπθιιν ΰηψιν ξλϊαιε ωμ απιξιο εωμ τιμερετιν ΰηψιν.
ηεαεϊ: πεληεϊ, δφβϊ ψτψθ, εδβωϊ ςαεγϊ ρξιπψ.
ριεν: δβωϊ ςαεγϊ ρξιπψ.
ξψλιαι δφιεο: πεληεϊ, ψτψΰθ εςαεγϊ δρξιπψ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Walter Benjamin: Philosophy and History
Seminar
The seminar will be devoted to a close reading of Walter Benjamin's „On the Concept of History“. Through this essay, the last text Benjamin write before his death, we will examine the relationship between philosophy and history, past and memory, trauma and repetition, hisotory and images, violence and life, melancholy and loss, nature and history. We will discuss Benjamin's unique conception of history on the background of other more main-stream conceptions, and we will attempt to understand the relationship Benjamin builds between history and ethical commitment in the personal and political sphere. The reading of „On the Concept of History“ will be accompanied by further reading of other relevant texts by Benjamin and others.
γψιωεϊ χγν: χεψρ ξαεΰ αϊηεν δδϊξηεϊ
δςψεϊ:
αηιπεϊ
δΰχζιρθπφιΰμιζν δγϊι ωμ χιψχβεψ (06183639)
ρξιπψ α.ΰ.
γ"ψ ωψεο χψιωχ
χιψχβεψ πηωα λξι ωιιργ ΰϊ δβιωδ δΰχζιρθπφιΰμιρθιϊ ατιμερετιδ, ωΰεϊδ ΰιξφε ξΰεηψ ιεϊψ δεβιν ξωτιςιν ψαιν εαιπιδν διιγβψ ερΰψθψ. ΰαμ αςεγ δΰχζιρθπφιΰμιζν ωμ δξΰδ δ-20 χιαμ φεψδ ηιμεπιϊ ξεφδψϊ, δξεθιαφιδ δΰχζιρθπφιΰμιρθιϊ ωμ χιψχβεψ διϊδ γϊιϊ αξεαδχ. αρξιπψ πωΰμ ςμ δχωψ αιο ΰχζιρθπφιΰμιζν μγϊιεϊ: λιφγ ξϊεκ δπιριεο ωμ χιψχβεψ μαψψ ξδι δγϊιεϊ δΰξιϊιϊ ξϊτϊηϊ ϊτιωδ ΰχζιρθπφιΰμιρθιϊ? δΰν ζδ ξχψι ωδαριρ μτιμερετιδ ωωεΰμϊ ΰεγεϊ δχιεν δπλεο δεΰ γϊι? δΰν εαΰιζδ ΰετο δΰχζιρθπφιΰμιζν δγϊι ωμ χιψχβεψ ψμεεπθι εϊχσ βν μηιιν ωΰιπν γϊιιν? αιψεψ ωΰμεϊ ΰμε ιςωδ αρξιπψ γψκ ηχιψϊ ωπι ξεωβιν ξψλζιιν ατιμερετιδ ωμ χιψχβεψ: ΰξεπδ εΰδαδ. ϊεκ χψιΰδ φξεγδ αξαηψ θχρθιν ωμ χιψχβεψ παγεχ ΰϊ δΰετο ωαε δΰδαδ ςμ φεψεϊιδ δωεπεϊ (ΰδαδ μΰμ, ΰδαδ μΰηψ δΰπεωι, ΰδαδ ψεξπθιϊ) πιϊπϊ μδαπδ λξδεϊ δηιιν δπλεπιν, ελιφγ διΰ ξϊτχγϊ ληεμιιδ δξχωψϊ αιο γϊιεϊ εαιο χιεν ιεξιεξι ξωξςεϊι εξρτχ.
γψιωεϊ δχεψρ: χψιΰδ ωεθτϊ εδωϊϊτεϊ τςιμδ, δφβϊ ψτψθιν χφψιν αξδμκ δρξιπψ, δβωϊ ςαεγδ αριεν δχεψρ.
φιεο δχεψρ ιηεωα μτι: 20% δωϊϊτεϊ εδφβϊ ψτψθιν χφψιν, 80% ςαεγδ ξρλξϊ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Kierkegaard’s religious existentialism
Kierkegaard is well-known as the founder of existentialism, a philosophical approach that was later followed by influential philosophers such as Heidegger and Sartre. However, while 20th century existentialism was emphatically secular, the existential motivation of Kierkegaard was unmistakably religious. In the seminar we will ask about the relation between existentialism and religiousness: how does Kierkegaard’s inquiry regarding the nature of a genuinely religious attitude develop into a theory of existentialism? Is it only accidental that the basis of a philosophy that focuses on human existence is a religious one? Is Kierkegaard’s religious existentialism relevant to the development of a secular way of existence? We will attempt to answer these questions by exploring two central concepts in the philosophy of Kierkegaard: faith and love. We will read closely major texts by Kierkegaard and inquire into the way in which love in its different forms (namely, love for God, neighbourly love, romantic love) can be understood as the essence of a correct form of life, as well as into the way that love functions as an interesting link between religiousness and ordinary experience.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δλψηι αδλψη εδλψη ψκ (06183640)
ρξιπψ α.ΰ.
γ"ψ γπδ ψιζπτμγ
ξεωβ δδλψη (ιηγ ςν ΰηεϊε, δΰτωψεϊ) δεΰ ξεωβ τιμερετι αριρι, ωπιϊο μξεφΰε αλμ ϊηεν γιεο τιμερετι. δεΰ ξεωβ ςϊιχ ιεξιο ελζδ ωΰιπε ιεφΰ ξο δΰετπδ δτιμερετιϊ. 'δλψη' ΰιπε ξεβαμ ψχ μϊηεν δμεβιχδ δξεγΰμιϊ, μξψεϊ ωαε πθεςιν ωεψωιε. τιμερετιν ωεπιν, αδχωψιν ωεπιν, εΰεμι αξωξςιεϊ ωεπεϊ, ςερχιν αξεωβ δδλψη εςεωιν αε ωιξεω. αξδμκ δχεψρ ππρδ μδϊηχεϊ ΰηψ τπιε δξβεεπιν ωμ ξεωβ δδλψη εμδαηιο αιο ρεβιε δωεπιν: δλψη μεβι, τιζιχΰμι, ΰτρθξι, μωεπι-τψβξθι, ξερψι, ξωτθι. πωΰμ δΰν ιω ξωεϊσ μλμ ρεβι δδλψη, εξδε. πϊδδ δΰν ξεωβ ζδ δεΰ ψα ξωξςι, ΰε ωξγεαψ αργψδ ωμ ξεωβιν, αςμι χψαδ εγξιεο ξωτηϊι.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Necessarily necessary and soft necessity
“Necessity” (and its kin “possibility”) is a fundamental philosophical concept, one that could be found in any philosophical discussion. It is an old concept, but one that does not go out of (philosophical) fashion. Though rooted in modal logic, necessity is not limited to logical jargon. Different philosophers, in various contexts and perhaps in divergent meanings, have dealt with and made uses of ‘necessity’. During the course we will reveal some of the many facets of the concept of necessity; logical, physical, epistemic, linguistic-pragmatic, moral and juridical necessity are some of types of necessity philosophy offers. Is there a common characterization to all or some of the types of necessity, and if so, what is it? Is necessity an ambiguous concept, or are we dealing here with a multiplicity of concepts, related by family resemblance?
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
λτιμειεϊ θςειεϊ εϊςϊεςιν αξθΰτιριχδ δδιπγιϊ (06183641)
ρξιπψ α.ΰ.
βα` ξιδ θαϊ
πςψδ τεβωϊ ΰϊ ςφξδ αΰξφς διςψ, αψδξιο ξΰεδα ξϊαμαμ αΰδεαϊε εξεμιγ ξϊεκ λκ ΰϊ δΰπεωεϊ λεμδ, πριλδ δετλϊ μρμς επδβ ψιχωδ ςπι αεμς αθςεϊ ΰϊ δΰμ – ΰμε δο ψχ γεβξΰεϊ ξςθεϊ ξδξφιΰεϊ λτι ωδαιπε ΰεϊδ δρτψεϊ εδξηωαδ δδεγιϊ ωμ ιξι δαιπιιν. ϊεκ χψιΰδ αωιψδ, τψεζδ, ριτεψι ςν εδϊαεππεϊ αΰξπεϊ, παχω μαηεο ΰϊ δξθΰτιζιχδ διιηεγιϊ ωπϊεεϊδ αδν, εΰϊ δδιχρξεϊ ξξφιΰεϊ ωμ ξψΰεϊ ελτιμειεϊ, ωςγ διεν ξμεεδ ΰϊ δξηωαδ εδτψχθιχδ δδιπγιϊ.
δρξιπψ ιλμεμ χψιΰδ εδβωϊ ξθμεϊ ξωαες μωαες.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
γψιωεϊ χγν: ξαεΰ μτιμερετιδ δεγιϊ ΰε ξαεΰ μϊψαεϊ δεγε
δςψεϊ:
αηιπεϊ
τιμερετιδ ωμ δμωεο αδεγε: δαεγδιζν δξδΰιΰπι (06183642)
ρξιπψ α.ΰ.
ξψ ψεςι φδψ
ρξιπψ ζδ ιςρεχ αϊτιρϊ δωτδ αΰρλεμεϊ δτιμερετιεϊ ωμ δαεγδιζν δξδΰιΰπι, ϊεκ δϊξχγεϊ αΰρλεμϊ δξγδιξιχδ (πβψβ'επδ, φ'πγψχιψθι, αδεειδ) εδιεβφ'ΰψδ δξεχγξϊ (ΰρπβδ, ερεαπγδε, ρθδιψξθι). πγεο αδϊτϊηεϊο ωμ ϊτιρεϊ ΰμδ ςμ ψχς ξεωβιν μωεπιιν ααεγδιζν δξεχγν εαΰαδιγδψξδ, ελϊβεαδ μϊΰεψιεϊ δμωεπιεϊ ωμ δΰρλεμεϊ δδιπγεΰιρθιεϊ λβεο ΰρλεμϊ δπιΰιΰ, δξιξξρδ εδϊηαιψΰιν (αςιχψ αδψθψιδψι).
δωϊϊτεϊ αρξιπψ ϊηιια ΰϊ δϊμξιγιν μχψιΰδ ωεθτϊ, ΰτωψεϊ μδφβϊ ψτψθ εδβωϊ ςαεγδ ρξιπψιεπιϊ ξρλξϊ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
γψιωεϊ χγν: τιμερετιδ δεγιϊ, ξαεΰ εωιςεψ δξωκ
δςψεϊ:
αηιπεϊ
διιγβψ: δεειδ εζξο (06183709)
ρξιπψ α.ΰ.
γ"ψ ηβι λπςο
χψιΰδ φξεγδ αρτψε δξψλζι ωμ διιγβψ, δεειδ εζξο.
ηεαϊ πεληεϊ + δβωδ ωαεςιϊ ωμ ϊβεαεϊ λϊεαεϊ + ψτψθιν αςμ τδ. δρξιπψ ξρϊλν αλϊιαδ εδβωδ ωμ ςαεγδ ρξιπψιεπιϊ ΰε ςαεγϊ ψτψθ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Heidegger, Being and Time
A close reading of Martin Heidegger's Being and Time.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
αςιιϊ δϊεγςδ (06183842)
ρξιπψ α.ΰ.
γ"ψ ιψεο ρπγψεαιυ
"αςιιϊ δϊεγςδ" πηωαϊ μΰηϊ ξδαςιεϊ δτιμερετιεϊ εδξγςιεϊ δςιχψιεϊ ωδο ςγιιο μΰ τϊεψεϊ. ςερχιν αδ τριλεμεβιν, ηεχψι ξεη, αιεμεβιν, αμωπιν ετιμερετιν. ςεαγϊ δϊεγςδ ξελψϊ μλμ ΰηγ ξΰιϊπε. ςμ ΰσ δςπιιο δβγεμ αμΰ ξεγς μρεβιε, ΰιπθεΰιφιδ ΰπεωιϊ αριριϊ διΰ ωδιεϊπε ιφεψιν ξεγςιν διΰ ρξξο ξεαδχ ωμ δεειιϊπε. ΰκ ξδ ξαηιο ιωιν ξεγςιν ξιωιν μΰ-ξεγςιν? ξδ θιαςο ηεειεϊ πτωιεϊ ξεγςεϊ? λιφγ πιϊο μδραιψ ΰϊ διεϊ δηεειεϊ δπτωιεϊ δξεγςεϊ αςμεϊ δΰιλεϊ ωιω μδο? δΰν ΰτωψ μδραιψ ΰϊ δρεαιιχθιαιεϊ δχωεψδ αξφαι ξεγςεϊ αςζψϊ δλμιν δξεωβιιν ωμ ξγςι δθας?
ωΰμεϊ ΰμε εΰηψεϊ λμεμεϊ ϊηϊ δλεϊψϊ αςιιϊ δϊεγςδ. αρξιπψ ζδ παχω μδϊηχεϊ ΰηψ λξδ ξξεχγιε ωμ ςιρεχ δςιρεχ δτιμερετι ααςιιϊ δϊεγςδ ΰωψ ξφει αξψλζδ ωμ τιμερετιιϊ δπτω αωπιν δΰηψεπεϊ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
The Problem of Consciousness
B.A. seminar
Dr. Yaron Senderowicz
The problem of consciousness is considered to be one of the central unsolved philosophical and scientific problems of our times. It is addressed by scientists and philosophers from various disciplines. The fact of consciousness is known to each of us. Indeed, a basic human intuition is that ‘being conscious’ is central to the kind of metal beings that we are. But what distinguishes a conscious mental state from an unconscious state? What distinguishes a conscious creature from an unconscious one? Can one scientifically explain the qualitative character of conscious mental phenomena? Can one explain the subjectivity of conscious phenomena by means of the scientific conceptual tools? These questions and related question central to contemporary philosophy of mind will be discussed in the present seminar.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ρεβιεϊ χιεξιεϊ ατψρτχθιαδ ΰπμιθιϊ - ρξιπψ ξηχψ (06184002)
ρξιπψ ξηχψ
τψετ` ψεϊ ειιπθψΰεα
πδεβ μηωεα ωδτιμερετιδ δΰπμιθιϊ ςερχϊ αϊιΰεψιεϊ ξετωθεϊ ε"ξπεϊχεϊ ξδηιιν", εβν λωδιΰ πρεαδ ΰεγεϊ πεωΰιν "ΰψφιιν" ιεϊψ, γιεπιδ ςχψιν εϊτμιν. παγεχ ραψδ ζε ς"ι αηιπϊ γιεπιν ΰπμιθιν αρεβιεϊ χιεξιεϊ: δξεεϊ (εξγες – ΰν αλμμ – δεΰ ψς), δΰξεπδ δγϊιϊ, δψφιεπμιεϊ ωμ δψβωεϊ, θιςεο δξγψεο δημχμχ, γθψξιπιζν εηετω δψφεο, γιμξεϊ ξερψιεϊ, εςεγ.
δχεψρ ιϊχιιν αξϊλεπϊ ωμ δγψλδ ΰιωιϊ: λμ ϊμξιγ ιλϊεα ξρτψ ςαεγεϊ αξδμκ δρξρθψ, ειτβω ςν δξψφδ μγιεο ςμιδο.
δφιεο ιχας ς"ρ δςαεγεϊ.
δτβιωδ δψΰωεπδ: ιεν α' 2.3.09 αωςδ 12:00 ηγψ 206 ααπιιο ψεζπαψβ.
τβιωδ ψΰωεπδ περτϊ μξι ωμΰ δρτιχ μδβις ϊϊχιιν αιεν α', 9.3.09 αωςδ 12:00 ααπιιο ψεζπαψβ ηγψ 107.
Existential Issues from an Analytic Perspetive (M.A. Research Seminar):
It is often thought that analytic philosophy is mainly concerned with abstract issues, removed from “real life”, and even when it is (rarely) concerned with more practical questions, its treatment of them is arid and uninspiring. The purpose of this course is to examine this prevalent opinion by examining analytic treatments of several “existential” issues: death, the meaning of life, the rationality of emotions, determinism and free will and moral dilemmas.
The course is conducted in the format of individual tutorials, in preparation for each students are required to read a paper and submit an essay on it.
The grade will be based on the essays.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
θχρθ, τψωπεϊε εαιχεψϊδ - ρξιπψ ξηχψ (06184684)
ρξιπψ ξ.ΰ.
γ"ψ ΰψιδ τιπχμαψβ
ωιθϊ δγιεο δςιχψιϊ αϊηεν ξγςι δψεη διΰ πιϊεη δξχεψ ϊεκ λγι αηιπδ αιχεψϊιϊ ωμ δτψωπειεϊ δξεφςεϊ. ξθψϊ δρξιπψ διΰ ωιλμεμ δξιεξπεϊ αδςψλδ αιχεψϊιϊ ωμ δτψωπεϊ. μΰηψ τβιωϊ ξαεΰ, ιλϊεα λμ ϊμξιγ ωϊι ςαεγεϊ ςμ ριγψϊ ξΰξψιν δβεψριν τψωπεϊ ωεπδ ωμ ΰεϊε θχρθ τιμερετι ϊεκ αιχεψϊ δγγιϊ. αςαεγεϊ δΰμδ, απερσ μδφβϊ ϊελο δξΰξψιν, ιϊαχω δϊμξιγ μαηεο ΰϊ δθιςεπιν δτψωπιιν ζδ ξεμ ζδ εξεμ δθχρθ.
δρξιπψ ξιεςγ μϊμξιγιν δξςεπιιπιν μωτψ ΰϊ ξιεξπεϊν αχψιΰδ αιχεψϊιϊ ΰϊ δρτψεϊ δτιμερετιϊ δτψωπιϊ .
δτβιωδ δψΰωεπδ ϊϊχιιν αιεν ΰ', 2.11.08, αωςδ 18:00, αηγψ 497, απιιο βιμξο.
Text, interpretation and Polemic.
The seminar is intended for students interested in improving their skills in critical appreciation of interpretative philosophical arguments.
γψιωεϊ χγν:
δςψεϊ: ρξιπψιεο ζδ ξϊχιιν αΰξφςεϊ τβιωεϊ ΰιωιεϊ
αηιπεϊ
ωτιπεζδ ςμ βΰεμϊ δπτω (06184691)
ρξιπψ ξ.ΰ.
γ"ψ πεςδ πςξο φΰεγψψ
αξδμκ δρξιπψ πχψΰ αηιαεψε δηωεα ωμ ωτιπεζδ, "ΰϊιχδ", ϊεκ γβω ξιεηγ ςμ ωμεωϊ ημχιε δΰηψεπιν. ππρδ μδαιο ξδι, μτι ωτιπεζδ, ϊλμιϊδ δχιεξιϊ, δϊψτειθιϊ ωμ δτιμερετιδ; λιφγ ιλεμ δΰγν, αΰξφςεϊ δηωιαδ δψφιεπμιϊ δπεχωδ, μξφεΰ ΰϊ γψλε ΰμ δΰεωψ δςμιεο, ΰμ ΰδαϊ ΰμεδιν δωλμιϊ; ξδι δβψρδ δηιμεπιϊ, δΰϊιΰιρθιϊ, ωξφις ωτιπεζδ, μψςιεο δγϊι ωμ βΰεμϊ δπτω. πτϊη αχψιΰδ ξρτψε δξεχγν ωμ ωτιπεζδ, ξΰξψ ςμ ϊιχεο δωλμ, δπεωΰ ΰετι ξςθ ΰιωι. ΰκ ξψαιϊ δωιςεψιν ιεχγωε μχψιΰδ αΰϊιχδ, αμιεει ξρτψ λϊαιν τψωπιιν ξψλζιιν.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Spinoza's Notion of Salvation -- Seminar for MA Students
This seminar focuses on Spinoza's Ethics, especially on its last three parts. Significant emphasis will be paid to Spinoza's conception of the therapeutic function of philosophy; to how supreme happiness is possible through strict logical reasoning; what precisely is Spinoza's secular, atheistic version of the traditional-religious notion of salvation. The course will begin by reading Spinoza's earlier work, On the Improvement of the Understanding. However, most meetings will focus on the Ethics and on central secondary literature.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ρτψ δξγιπδ μΰτμθεο (06184692)
ρξιπψ ξ.ΰ.
γ"ψ ςεαγιδ ςζψΰ
δρξιπψ ιςρεχ αγιΰμεβ δξτεψρν αιεϊψ ωμ ΰτμθεο: δξγιπδ (τεμιθΰδ). αρξιπψ ιαηο αςιχψ δξεγμ δΰεθετι ωμ ξγιπδ ωδφις ΰτμθεο λΰμθψπθιαδ μΰϊεπδ ωαδ ηι ετςμ. λςιχψεο ϊϊπδμ χψιΰδ ωιθϊιϊ ωμ δρτψ ςμ τι ργψ δρτψιν αε.
ηεαεϊ δϊμξιγιν: δβωϊ ψτψΰθ αλϊδ.
δχεψρ ιρϊιιν αδβωϊ ςαεγδ ρξιπψιεπιϊ ΰε ψτψΰθ λϊεα.
φιεο δςαεγδ ΰε δψτψΰθ ιδιδ φιεο δχεψρ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Plato’s Republic
This seminar deals with Plato's most familiar dialogue: The Republic. The seminar inquires the utopian model of a state, which was proposed by Plato as an alternative to Athens at his time. In the seminar we read the dialogue in its order from book 1 to 10.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ψφεο εψφιεπμιεϊ (06184791)
ρξιπψ ξ.ΰ.
τψετ` ψεϊ ειιπθψΰεα
αγ"λ γπιν αψφιεπμιεϊ ωμ δΰξπεϊ, ερεβιεϊ δχωεψεϊ αψφιεπμιεϊ ωμ ψφεπεϊ/δςγτεϊ/ςψλιν πγηχϊ δφιγδ. δρξιπψ ιϊξχγ αψφιεπμιεϊ ωμ ψφεπεϊ εδψφιεπμιεϊ ωμ δδωτςδ ωμδν ςμ δΰξπεϊ:
δΰν ιω ξϊη αιο ψφιεπμιεϊ ΰτιρθξεμεβιϊ εψφιεπμιεϊ ωμ ψφιεϊ? λμεξψ, δΰν ιω δφγχδ (ξερψιϊ/γϊιϊ/χιεξιϊ/τψβξθιϊ) μδΰξπδ ωμΰ ς"ρ ωιχεμιν ΰιπθμχθεΰμιν θδεψιν ΰε ωδεπΰδ ςφξιϊ τρεμδ ϊξιγ?
δΰν ΰτωψ αλμμ μγαψ ςμ ψφιεπμιεϊ ωμ δςγτεϊ ξςαψ μψφιεπμιεϊ ΰιπρθψεξπθμιϊ (ΰε, λξε ωιεν ηωα, δϊαεπδ διΰ δ"ςαγ ωμ δϊωεχεϊ")?
δΰν ψφεπεϊ ψφιεπμιν δν αδλψη δγεπιρθιν? ΰπελιιν?
γψιωεϊ δρξιπψ: πεληεϊ μτηεϊ α 2/3 ξδωιςεψιν, δβωϊ 2 ϊψβιμιν (1/3 ξδφιεο) εςαεγδ ρξιπψιεπιϊ (2/3 ξδφιεο).
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Desire and Rationality (B.A. Seminar):
The (ir)rationality of belief is often discussed. This seminar will focus on the no less interesting but seemingly neglected analogous question about preferences and aims and their interaction with the rationality of belief:: Can aims/desires be assessed as (ir)rational? If so, does practical rationality exhausted by the (instrumentalist) choice of appropriate means to given ends, or is there a richer conception of practical rationality that renders some aims irrational? Are rational desires hedonistc? Can altruism be rational, or even rationally required? Is wishful-thinking - a belief shaped by a desire - ever rational?
Requirements: participation in, and reading for, at least 2/3 of the meetings, submitting two essays and a seminar paper.
The grade will be based on the two essays (1/3) and the seminar paper (2/3).
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τψχιν α"τπεξπεμεβιδ ωμ δψεη" ξΰϊ διβμ (06184839)
ρξιπψ ξ.ΰ.
τψετ` φαι θΰεαψ
"δλμ ςεξγ ςμ λκ ωπαιο επαθΰ ΰϊ δΰξιϊι μΰ [ψχ] αϊεψ ςφν [[Substanz, ΰμΰ αδ-αξιγδ βν αϊεψ πεωΰ [Subjekt]." (β.ε.τ.διβμ, τπεξπεμεβιδ ωμ δψεη).
ξθψϊ δχεψρ: δλψϊ διρεγεϊ ωμ δβεϊ διβμ αΰξφςεϊ χψιΰδ ατψχιν παηψιν ξϊεκ ρτψε: τπεξπεμεβιδ ωμ δψεη (1807).
ΰετο δμιξεγ: δψφΰεϊ ξαεΰ, χψιΰδ ξεγψλϊ, γιεο, δψφΰεϊ ψτψΰθ (μξςεπιιπιν αλκ), δλπεϊ ΰιωιεϊ μλϊιαϊ ςαεγδ ρξιπψιεπιϊ.
ρτψεϊ: Hegel’s Phenomenology of Spirit (tr. A.V.Miller). μςαψιϊ ϊεψβξε ωπι τψχιν: β.ε.τ.διβμ, δχγξδ μτπεξπεμεβιδ ωμ δψεη (ξΰβπρ, 1996); ιφηχ χμιιο, δγιΰμχθιχδ ωμ δΰγεο εδςαγ, (ΰεπιαψριθϊ ηιτδ, ςν ςεαγ, 1978; ςξ' 73-64) ψωιξδ ωμ ρτψεϊ ξωπιϊ ϊηεμχ αϊηιμϊ δχεψρ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Hegel’s Phenomenology of Spirit
Course Objectives: Introducing the foundations of Hegel's philosophy by reading selected chapters of his Phenomenology of Spirit (1807).
Method of Teaching: Introductory lectures, guided reading, classroom discussion and personal tutoring for writing seminar papers.
Main Text: Hegel’s Phenomenology of Spirit (tr. A.V.Miller). A Bibliography of secondary literature will be distributed at the beginning of the semester.
Student Assignment: A seminar or referat paper.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ζδεϊ εΰηψεϊ αΰρμΰν γεαψ ςψαιϊ (06184850)
ρξιπψ ξ.ΰ.
τψετ` ΰμςΰι ΰμεο
αρξιπψ ζδ ιιγεπε ϊτιρεϊ δςφξι εδζεμϊ αΰρμΰν γεαψ δςψαιϊ αδχωψιν ωεπιν. δπεωΰ ιιαηο αξιεηγ ξπχεγϊ δξαθ ωμ ϊψεξϊ ξεωβιν ΰμδ μϊτιρϊ ρλρελιν, πδεμν ειιωεαν. αιο ωΰψ δπεωΰιν ωιιαγχε: ξεωβι ιρεγ ωμ χεμχθιαιζν εΰιπγιαιγεΰμιζν, δλμμ δΰρμΰξι, δλμμ δςψαι, ξεωβ δΰηψ αχψιθψιεπιν γϊιιν, μΰεξιιν, τεμιθιιν εΰιωιιν. λξε-λο ιιγεπε δδωμλεϊ δξςωιεϊ (τεμιθιεϊ, ξωτθιεϊ, ΰϊιεϊ, γϊιεϊ) ωμ δϊτιρεϊ δπ"μ.
δρξιπψ ιλμεμ δψφΰεϊ τϊιηδ ωμ δξψφδ, χψιΰϊ θλρθιν αϊψβεν, εδψφΰεϊ ωμ δξωϊϊτιν.
γψιωεϊ δρξιπψ: δωϊϊτεϊ τςιμδ (10% ξδφιεο δρετι).
δψφΰϊ ψτψΰθ (15% ξδφιεο δρετι).
ςαεγδ ρξιπψιεπιϊ ΰε ψτψΰθ λϊεα (75% ξδφιεο δρετι).
ριεν δχεψρ: ςαεγδ λϊεαδ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Self and the Other in Arabic-speaking Islam
This seminar will examine perceptions of self and the Other in Arabic-Speaking Islam, in particular from the point of view of conflict and conflict management and resolution. Among the issues to be discussed – collectivism and individualism, Islamic and Arab community; the concept of the Other in religious, national, political and personal contexts. Also, practical implications of the above concepts will be studied, such as political, legal, ethical and religious.
The seminar will consist of the teacher’s lectures, readings in translated texts, and lectures by the participants.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τψχιν ατιμερετιδ ωμ διεβδ (06184852)
ρξιπψ ξ.ΰ.
γ"ψ γπι ψεδ
δρξιπψ ιϊξχγ αιεβδ-ρεθψδ μτθπβ'μι, θχρθ ξψλζι ωμ ξρεψϊ διεβδ εατψωπειεϊιε δωεπεϊ, 'χμΰριεϊ' εξεγψπιεϊ. πτϊη ςν χψιΰδ αρΰπχδιδ-χΰψιχΰ ςμ ξπϊ μδϊεεγς μξεωβι δξτϊη ω'ωεΰμ' τθπβ'μι ξΰρλεμϊ δρΰπχδιδ: τΜεΜψεΜωΘδ ('ςφξιεϊ'), τΜΐψΘχΐψΐθΔι ('δχιεν διεξιεξι') ε-χΘιΐεΘμΐιΘδ ('ηετω'). μΰηψ ξλο πχψΰ ΰϊ διεβδ-ρεθψδ ξ-ΰ' ςγ ϊ' αϊψβεν τψι ςθι μςαψιϊ επαηο ωΰμεϊ τιμερετιεϊ ετριλεμεβιεϊ δςεμεϊ ξϊελδ εαξψλζο ωΰμϊ δζδεϊ δςφξιϊ. ππρδ μαψψ αξδ διεβδ ωμ τθπβ'μι ξεριτδ εξηγωϊ ςμ 'δγιΰβπεζδ ωμ δχιεν δΰπεωι' ωξφιςδ δ-ρΰπχδιδ, επϊηχδ ΰηψ 'δδϊλϊαεϊ' ωμ τθπβ'μι ςν δαεγδιρθιν. μαρεσ πγεο ΰσ αιεβδ δΰιπθβψΰμιϊ ωμ ωψι ΰεψεαιπγε επϊιιηρ μξχεξδ ωμ διεβδ αγιΰμεβ δςλωεει αιο δεγε εδξςψα.
δτβιωεϊ ιϊχιιξε αξϊλεπϊ ωμ χαεφϊ-χψιΰδ, εδρθεγπθιν ιιγψωε μχψιΰδ ξψεαδ ξωιςεψ μωιςεψ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Yoga Philosophy: A Close Reading
The seminar focuses on Pataρjali's Yogasūtra, a central text of the yoga tradition composed around the second or third century AD, and its numerous commentaries, ancient and modern. After a preliminary discussion of the Sānkhya Kārikā, We shall closely read Pataρjali's short (merely 196 verses) yet extremely condensed yoga-treatise (in my own Hebrew translation) to examine the philosophical and often psychological questions which the author endeavors to deal with. In the process of reading the text, class after class, we will get acquainted with basic yoga notions such as puruşa (Selfhood), prakŗti (the 'objective' world around and within us) and kaivalya ('aloneness', freedom), and follow Pataρjali's 'correspondence' with the Sānkhya tradition and the Buddhists. I will argue that for Pataρjali, freedom is an acquired capacity of disengaging objects; of disconnecting or withdrawing the senses from their objects; of suspending ordinary sense-perception (pratyakşa) in favor of 'yogic perception' (prajρā). To clarify my argument, I will spotlight Pataρjali's clear-cut distinction between puruşa and prakŗti, one's 'true selfhood' opposite everything which-is-not-the-self or everything which can be objectified. Together we shall try to figure out what it means to objectify/be objectified, a mechanism closely related in Pataρjali's thought to the notions of identification and 'appropriation'. Finally, we shall make an attempt at understanding the prajρā-notion, replacing sense-perception in the yogi's consciousness, and consequently to sketch the yogi's 'empty world' derived from this non-conventional knowledge-mode. As an appendix to the extended discussion of Pataρjali's Yogasūtra, we will briefly discuss the contemporary yoga philosophy of Sri Aurobindo, and perhaps even touch on the role and place of yoga in the present-day encounter between India and the west.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ εωιψδ - ρξιπψ ξηχψ (06184853)
ρξιπψ ξ.ΰ.
γ"ψ ηβι λπςο
"δψια δςϊιχ" αιο δτιμερετιδ μωιψδ δεΰ ςγεϊ μΰ ψχ μξϊη αριρι δχιιν αιο ωϊι γψλιν ωεπεϊ μβμεϊ εμϊϊ τωψ μγαψιν, ΰμΰ, αε αςϊ, βν ςγεϊ μΰιπθιξιεϊ εμχιψαδ δωεψψϊ αιο ωϊι γψλιν ΰμδ. ρξιπψ δξηχψ ξιεςγ μρθεγπθιν δξϊςπιιπιν εξϊξφΰιν αωιψδ εξθψϊε μαγεχ ΰτωψειεϊ ωμ λϊιαδ τιμερετιϊ ΰεγεϊ ωιψδ. δρθεγπθιν δπψωξιν ξϊαχωιν μαεΰ μτβιωϊ δρξιπψ δψΰωεπδ μΰηψ ωαηψε ξψΰω αξωεψψ/ϊ ΰε χεψτερ ωιψι ξρειιν αε ιψφε μδϊξχγ αξδμκ ςαεγϊν δΰιωιϊ. δρξιπψ ιϊπδμ αξϊλεπϊ ξωεμαϊ ωμ τβιωεϊ ΰιωιεϊ εχαεφϊιεϊ.
απερσ μτβιωεϊ δΰιωιεϊ ϊδιιπδ ξρτψ τβιωεϊ χαεφϊιεϊ ηεαδ
δτβιωεϊ δΰιωιεϊ ωμ ρξιπψ δξηχψ ιϊχιιξε αιξι ωπι αιο δωςεϊ 16-18
γψιωεϊ χγν: δλψεϊ θεαδ ςν ωιψδ. αηιψδ αξωεψψ/ϊ εαχεψτερ ωιψι ρτφιτι αε ϊψφε μδϊξχγ ϊεκ ϊιΰεν ξψΰω. μχψΰϊ τβιωϊ δρξιπψ δψΰωεπδ, ιδιδ ςμιλν μαεΰ ξελπιν μΰηψ ωμξγϊν εδλπϊν δψχς δψμεεπθι μγιεο αξωεψψ/ϊ ωαηψϊν.
δτβιωδ δψΰωεπδ ϊιςψκ αιεν α', 3.11.08, αωςδ 16:00, αηγψ 497, απιιο βιμξο.
Philosophy and Poetry
The "ancient quarrel" between philosophy and poetry not only marks an intrinsic tension, but also the presence of an intimacy, that exists between these two ways of making the world meaningful. The seminar is intended for students who are already well acquainted with poetry and who are interested in the possibility of thinking and writing philosophically about the poetic. The seminar will take the form of a workshop in which students' work is presented and discussed.
γψιωεϊ χγν: δλψεϊ θεαδ ςν ωιψδ
δςψεϊ:
αηιπεϊ
ξθΰτιζιχδ ωμ δζξο: ρξιπψ ξηχψ (06184856)
ρξιπψ ξηχψ
γ"ψ ιψεο ρπγψεαιυ
ξεωβ δζξο δεΰ ξξεωβι διρεγ ωμ δτιζιχδ, δξθΰτιζιχδ, εδτπεξπεμεβιδ. αξρβψϊ ρξιπψ ζδ πγεο αλξδ ξδρεβιεϊ δςιχψιεϊ ωχωεψεϊ μωΰμϊ δζξο ατιμερετιδ ωμ δξΰεϊ δ19-20. αιο δρεβιεϊ αδο πγεο: δεειδ εδϊδεεϊ, ζξο εΰεαιιχθιαιεϊ, δξςξγ ωμ δδϊδεεϊ δζξπιϊ, δδαηπδ (ωμ ξχθΰβψθ) αιο ωπι θιτερι ργψεϊ ζξπιεϊ (ριγψδ A εργψδ B), ϊεγςϊ ζξο εζξπιεϊ. δθχρθιν ωαδν πγεο μχεηιν δο ξδξρεψϊ δΰπμιθιϊ ατιμερετιδ εδο ξδξρεψϊ δχεπθιππθΰμιϊ
ρξιπψ ζδ δεΰ ρξιπψ ξηχψ – ρξιπψ αδγψλδ ΰιωιϊ. ιϊχιιν ξτβω ΰηγ αψΰωιϊ δωπδ ωαε ιεφβ πεωΰ δρξιπψ εδξΰξψιν εδρτψιν ωιιγεπε. αξρβψϊ δρξιπψ ιιγψωε δϊμξιγιν μλϊεα ωϊι ςαεγεϊ χφψεϊ ωιϊαρρε ςμ θχρθιν ξωεϊτιν. λμ ςαεγδ ϊιγεο αξρβψϊ τβιωδ ΰιωιϊ ςν ξεψδ δχεψρ. δφιεο ιιπϊο ςμ ρξκ ςαεγεϊ ΰμε εςμ ρξκ δξτβωιν ςν ξεψδ δχεψρ.
δτβιωδ δψΰωεπδ: ιεν α' 2.3.09 αωςδ 18:00 αηγψ 317 ΰ' ααπιιο βιμξο
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
The Metaphysics of Time
M.A. tutorial
Dr. Yaron Senderowicz
The concept of time is one of the central concepts of physics, metaphysics, and phenomenology. In the present seminar we will address some of the questions discussed in philosophy in the 20th century. Among the issues that will be discussed: time and tense, the status of temporal becoming, time and objectivity, time and consciousness of time. Some of the texts that will be discussed belong to the analytic tradition in philosophy and some to the phenomenological tradition.
The seminar is a tutorial. The students are required to write two short papers. Each paper will be separately discussed in a personal meeting.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξθΰ τιμερετιδ - ρξιπψ ξηχψ (06184860)
ρξιπψ ξηχψ
γ"ψ πεςδ πςξο φΰεγψψ
αρξιπψ πςρεχ αιηρδ ωμ δτιμερετιδ ΰμ ςφξδ. παηο ϊωεαεϊ ςλωεειεϊ μωΰμεϊ λξε ξδι δτιμερετιδ αιξπε, εξδι ϊλμιϊδ; αΰιζε ξιγδ πιϊο μψΰεϊδ λγιρφιτμιπδ δςεξγϊ αψωεϊ ςφξδ; δΰν πιϊο μγαψ ςμ τψεβψρ ατιμερετιδ; δΰν ξθψεϊιδ ωμ δτιμερετιδ δο ϊιΰεψθιεϊ ΰε ξςωιεϊ; εξδε δχωψ ωφψικ ειλεμ μδϊχιιν αιο δτιμερετιδ μηιιν. αξτβω δψΰωεο ϊεφβ δρεβιδ εϊηεμχ ψωιξϊ ξΰξψιν δςερχιν αδ, ξπχεγεϊ ξαθ ωεπεϊ. δϊμξιγιν ιϊαχωε μαηεψ αΰηϊ ξο δωΰμεϊ δξεφςεϊ, μδφιβ ςξγεϊ ωεπεϊ αιηρ ΰμιδ εμδβια μδο. δηιαεψ ιιλϊα αωμαιν, αδπηιδ ΰιωιϊ ωμ δξψφδ.
δτβιωδ δψΰωεπδ ϊϊχιιν αιεν β, 4.11.08, αωςδ 16:15, αηγψ 497, απιιο βιμξο.
Meta-Philosophy - A tutorial for MA students.
This seminar focuses on how philosophy relates of itself. Various contemporary attitudes are discussed concerning the nature and goals of philosophy today: what is philosophy in fact, and what ought philosophy to be? Is philosophy a purely theoretical activity, or does it have practical application? To what extent should philosophy be considered an independent discipline? Is there any philosophical progress? What kind of relation should exist between philosophy and the conduct of life?
The first meeting introduces students to these and other related questions and provides them with a recommended bibliographical list. Every student is then required to choose one question and write a paper which analyzes rival current attitudes regarding it. The paper will be written progressively, under personal guidance.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ηιιν εξωξςεϊ (06184868)
ρξιπψ ξ.ΰ.
τψετ` ΰμι τψιγμπγψ
αρξιπψ ζδ παηο ΰϊ δχωψ δτπιξι ωαιο ξωξςεϊ εηιιν λτι ωαΰ μαιθει αλϊαιδν ωμ χΰπθ (αιχεψϊ λεη δωιτεθ δθμΰεμεβι), βϊδ ( λϊαιν ξγςιιν), απιξιο (ξωιξϊε ωμ δξϊψβν εςεγ) εειθβωπωθιιο ( θψχθθερ εηχιψεϊ τιμερετιεϊ).
δωςεψ ιρϊιιν αψτψθ ΰε ςαεγδ ρξιπψιεπιϊ
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ 31.5.09.
Life and Meaning
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξμιν εψβω - ρξιπψ ξηχψ (06184869)
ρξιπψ ξ.ΰ.
τψετ` ΰμςΰι ΰμεο
δωςψϊ δξηχψ διΰ ωμξωξςεϊ ξμιν ξψλια ψβωι, ωϊμει, αξιγδ ξψεαδ αδχωψ δϊψαεϊι ωαε πξφΰϊ δωτδ δπγεπδ. δϊςμξεϊ ξξψλια ζδ ξχωδ ςμ ϊχωεψϊ ΰξιπδ.
ϊηεξι δςαεγδ ιλμμε ςιεπιν ϊΰεψθιιν ςμ ξωξςεϊ, ψβωεϊ, εμωεο, ελο αγιχεϊ ΰξτιψιεϊ ωμ δωςψϊ δξηχψ.
γψιωεϊ δρξιπψ: δωϊϊτεϊ αξτβωιν χαεφϊιιν ϊχετϊιιν (15% ξδφιεο)
ξτβωιν ΰιωιιν ςν δξψφδ
λϊιαϊ ςαεγδ ρξιπψιεπιϊ (85% ξδφιεο δρετι).
δτβιωδ δψΰωεπδ: ιεν α' 2.3.09 ωςδ 12:15 ηγψ 107 ααπιιο ψεζπαψβ.
ριεν δχεψρ: ςαεγδ λϊεαδ.
Emotion and Language
This research seminar will examine the hypothesis that emotions constitute an important component in words meaning. The proportion of emotions in equivalent words in different languages is not the same, which makes a genuine inter-cultural communication fundamentally difficult.
Issues to be addressed in the seminar: examination of the hypothesis; translation; meaning, and methodology.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δξγιπδ δΰιγΰμιϊ αδβεϊε ωμ ΰτμθεο (06184870)
ρξιπψ ξ.ΰ.
γ"ψ ΰψιδ τιπχμαψβ
δρξιπψ ξδεεδ γιεο αϊτιρϊε ωμ ΰτμθεο ΰϊ δξγιπδ δΰιγΰμιϊ, αιχεψϊε ωμ ΰψιρθε ΰϊ ψςιεπεϊιε ωμ ΰτμθεο εγςεϊιε ωμ ΰψιρθε ςφξε ςμ ΰεγεϊ δξαπδ δηαψϊι εδξωθψ δξγιπι δψφειν.
ΰιο γψιωεϊ ξχγιξεϊ
δβωϊ ςαεγϊ ρξιπψ ΰε ψτψΰθ
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
Plato and Aristotel on Ideal State
The purpose of the seminar is to discuss Plato's idea of the Ideal State, its criticism by Aristotle, and Aristotle's own view of the best social and political order.
γψιωεϊ χγν:
δςψεϊ: ρξιπψ ξ.ΰ. τϊεη μα.ΰ.
αηιπεϊ
ςπιεϊ γςεϊιπε (06184871)
ρξιπψ ξ.ΰ.
γ"ψ βμιδ τϊ-ωξιψ
λςερχιν ατιμερετιδ ΰπε ξπριν μδαιο ψςιεπεϊ ιρεγ αϊψαεϊπε, αϊψαειεϊ ΰηψεϊ εΰσ ξεωβιν "ΰεπιαψρμιιν." μΰ ϊξιγ ΰπε ςψιν μξβαμεϊιπε, ατψθ αΰωψ μΰτωψεϊ δδαπδ ωμ φεψεϊ ηιιν ωΰιππε μεχηιν αδο ημχ. ΰπε πωςπιν ςμ δπηεϊ αγαψ ωεϊτεϊ δωτδ εδιλεμϊ μδαιο ζδ ΰϊ πιριεπε ωμ ζδ, λΰιμε διε αριρ μγιΰμεβ τεψδ ατιμερετιδ εαιεξιεν. δπηεϊ ΰμε ιαγχε αρξιπψ γψκ ψςιεπεϊ ξδτιμερετιεϊ δωεπεϊ αριο. παηο ΰϊ δλμιν ωαιγιπε δξΰτωψιν μπε μδαιο ψςιεπεϊ ξϊψαειεϊ, γϊεϊ εϊτιρεϊ ςεμν δξψεηχεϊ ξΰιϊπε αζξο, ξχεν, εψΰιιϊ ςεμν, επαηο λιφγ δλμιν ωΰπε ξωϊξωιν αδν ξβαιμιν ΰεϊπε.
πϊιιηρ μωΰμδ αΰξφςεϊ ςξγεϊ λγεβξϊ ΰμε ωμ ειθβπωθιιο, εειπυ', χεμιπβεεγ ,εαεαψ. δξωϊϊτιν ιελμε μαηεψ θχρθιν μςαεγδ ξδξρεψεϊ δτιμερετιεϊ δωεπεϊ. μρθεγπθιν δξαχωιν μςρεχ αθχρθ αωτδ δριπιϊ, ϊιπϊο δΰτωψεϊ μςωεϊ ζΰϊ.
φιεο δρξιπψ ιχας ςμ ρξκ δωϊϊτεϊ τςιμδ, τψζπθφιδ χφψδ, εςαεγϊ ριεν.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
The Humbleness of Our Opinions
The keystone for dialogue in philosophy as well as in daily encounters lies in a presupposition regarding sharing a language and an ability to comprehend each other's experience. In philosophy we aspire at understanding ideas belonging to cultures, religions, and perceptions, which are not our own. In the seminar we will examine our possibility for understanding others.
We will examine our presuppositions regarding understanding through examples from Chinese philosophies. We will apply attitudes such as those of Wittgenstein, Collingwood, Winch, Buber and others. Students who wish to deal with texts in Chinese can do so.
The grade is determined according to active participation, presentation in class, and final paper.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
πεωΰιν αμεβιχδ τιμερετιϊ (06184872)
ρξιπψ ξ.ΰ.
γ"ψ ΰμι γψζπψ
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δξαθ λαςιδ τιμερετιϊ (06184873)
ρξιπψ ξ.ΰ.
γ"ψ ηβι λπςο
ξΰζ τιμερετιϊ δξαθ ωμ ρψθψ, μΰ δτριχδ δτιμερετιδ δφψτϊιϊ μηωεα εμηωεα ξηγω ςμ δΰετπιν αε δξιξγ δηζεϊι ΰψεβ μϊεκ ηιιπε. δρξιπψ ξεχγω μγιεο ατιμερετιδ φψτϊιϊ ωμ δγεψ δΰηψεο, ϊεκ γβω ςμ δδφθμαεϊ αιο ωϊι ωΰμεϊ. ξηγ, ωΰμϊ δψΰιδ: ξδ ζδ μψΰεϊ? ξδ ξδεϊδ ωμ δψΰιδ? ξδ θαςε ωμ πιριεο ηζεϊι εξδι ϊετςδ ηζεϊιϊ? εξΰιγκ, ωΰμδ αςμϊ χφδ ΰϊι: ωΰμϊ δδετςδ ωμ δζεμϊ δΰπεωι. λιφγ ξετις δζεμϊ μϊεγςδ? λιφγ πελη δΰπεωι ατπι δςιο? δΰν δξαθ ιλεμ μδλιψ ρεαιιχθ λρεαιιχθ? ΰιζδ ρεβ ωμ ηεειδ ΰε δϊπρεϊ ηζεϊιϊ ξςεψαϊ αξτβω ςν δζεμϊ? λιφγ πψΰδ δ-ΰπι μςφξε (πψχιριζν)? ελιφγ ξετις ρεαιιχθ ωΰιππε ΰπι? ξδ ξχεξδ ωμ δτιμερετιδ εξδ ωμ δΰξπεϊ αηωιτϊ δϊπΰιν ωμ δηζεϊι?
δχψιΰδ ϊλμεμ θχρθιν ωμ: αΰθΰι, ξψμε-τεπθι, ψεμΰο αΰψϊ, μειπρ, γμζ, γψιγδ, ππρι, ψπριιψ
ηεαϊ πεληεϊ + δβωδ ωαεςιϊ ωμ ϊβεαεϊ λϊεαεϊ + ψτψθιν αςμ τδ. δρξιπψ ξρϊλν αλϊιαδ εδβωδ ωμ ςαεγδ ρξιπψιεπιϊ ΰε ςαεγϊ ψτψθ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
The Gaze: Philosophical Perspectives
Ever since Sartre's philosophy of the gaze, French philosophy has been consistently preoccupied with the question of vision and visuality. The seminar will focus on contemporary French philosophy with emphasis on the intersection of two domains of questions: on the one hand, questions concerning the essence of vision, what it means to see, what vision is, etc; and then, a family of question with an ethical edge: how does the other person appear to the human eye? How does the self appear to itself (Narcissism)? What is the relationship between visuality and the appearance of the human? Does otherness register in the visual field? What does it mean to see – you?
Reading includes texts by: Bataille, Merleau-Ponty, Barthes, Levinas, Deleuze, Derrida
γψιωεϊ χγν: δλψεϊ θεαδ ςν τιμερετιδ χεπθιππθΰμιϊ
δςψεϊ:
αηιπεϊ
ξπζιερ - δρτψ δωαιςι (06184874)
ρξιπψ ξ.ΰ.
τψετ` ιεΰα ΰψιΰμ
χψιΰδ αρτψ δωαιςι ωμ ξπζιερ λλϊα τψωπεϊ ψΰωεπι μ-ΰπμχθιν ωμ χεπτεφιερ εγιεο αιχεψϊι αξηχψιν ωπϊτψρξε αωπιν δΰηψεπεϊ ςμ ξπζιερ αξςψα εΰμε δν:
http://www.amazon.com/Mencius-Interpretations-Alan-Kam-Leung-Chan/dp/082482377X/ref=sr_1_1?ie=UTF8&s=books&qid=1219130602&sr=1-1
http://www.amazon.com/Mencius-Becoming-Chinese-Philosophy-Culture/dp/0791462293/ref=sr_1_7?ie=UTF8&s=books&qid=1219129921&sr=1-7
http://www.amazon.com/Mencius-Early-Chinese-Thought-Kwong-loi/dp/0804740178/ref=sr_1_8?ie=UTF8&s=books&qid=1219129921&sr=1-8
http://www.amazon.com/Two-Questions-Integration-Philosophies-Whitehead/dp/1419628356/ref=sr_1_10?ie=UTF8&s=books&qid=1219129921&sr=1-10
http://www.amazon.com/Mencius-Foundations-Ethics-Ashgate-Philosophy/dp/0754604063/ref=sr_1_14?ie=UTF8&s=books&qid=1219130334&sr=1-14
http://www.amazon.com/Mencius-Masculinities-Dynamics-Morality-Philosophy/dp/079147030X/ref=sr_1_6?ie=UTF8&s=books&qid=1219129921&sr=1-6
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Reading Mencius Book 7 as an hermeneutic source for interpreting the Analects of Confucius
in the light of the following books which have been recently published about Mencius:
http://www.amazon.com/Mencius-Interpretations-Alan-Kam-Leung-Chan/dp/082482377X/ref=sr_1_1?ie=UTF8&s=books&qid=1219130602&sr=1-1
http://www.amazon.com/Mencius-Becoming-Chinese-Philosophy-Culture/dp/0791462293/ref=sr_1_7?ie=UTF8&s=books&qid=1219129921&sr=1-7
http://www.amazon.com/Mencius-Early-Chinese-Thought-Kwong-loi/dp/0804740178/ref=sr_1_8?ie=UTF8&s=books&qid=1219129921&sr=1-8
http://www.amazon.com/Two-Questions-Integration-Philosophies-Whitehead/dp/1419628356/ref=sr_1_10?ie=UTF8&s=books&qid=1219129921&sr=1-10
http://www.amazon.com/Mencius-Foundations-Ethics-Ashgate-Philosophy/dp/0754604063/ref=sr_1_14?ie=UTF8&s=books&qid=1219130334&sr=1-14
http://www.amazon.com/Mencius-Masculinities-Dynamics-Morality-Philosophy/dp/079147030X/ref=sr_1_6?ie=UTF8&s=books&qid=1219129921&sr=1-6
γψιωεϊ χγν: ξριιξι χεψρ ξϊηιμιν αριπιϊ χμΰριϊ ΰε αΰιωεψ ξψΰω ξδξψφδ
δςψεϊ: ρξιπψ ξ.ΰ. τϊεη μα.ΰ.
αηιπεϊ
χΰπθ ςμ ϊαεπδ εηιψεϊ (06184876)
ρξιπψ ξ.ΰ.
γ"ψ ιψεο ρπγψεαιυ
αρξιπψ ζδ πϊξχγ αξεωβ δϊαεπδ ωμ χΰπθ ςμ ξβεεο ξΰτιιπιε. πγεο αδαηπδ ωαιο ρτιχεϊ δϊαεπδ, δωλμ εδρϊλμεϊ αωιθϊ χΰπθ, αχωψ ωαιο ϊαεπδ εαςιεϊ δξθΰτιζιχδ δωεπεϊ, θαςο ωμ ΰωμιεϊ δϊαεπδ εϊτχιγο δτεζιθιαι , δϊτχιγ δψβεμθιαι ωμ δϊαεπδ αξγς ελε'. γβω ξιεηγ ιιπϊο μωΰμϊ δηιψεϊ εμχωψ ωαιο ηιψεϊ εϊαεπδ λτι ωζδ ξφει αϊεψϊ δξερψ ωμ χΰπθ. αϊεκ ζδ πγεο αχωψ εαδαγμ ωαιο ηιψεϊ αξεαο δτψχθι εηιψεϊ αξεαο δθψπρφπγπθΰμι εαΰετο λμμι ιεϊψ αχωψ ωαιο ϊαεπδ εξθΰτιζιχδ. δθχρθιν ωαδν πγεο λεμμιν ΰϊ δτψχιν ςμ δγιΰμχθιχδ ωμ δϊαεπδ εϊεψϊ δξϊεγδ ααιχεψϊ δϊαεπδ δθδεψδ, τψχιν παηψιν ξαιχεψϊ δϊαεπδ δξςωιϊ εξδπηεϊ ιρεγ μξθΰτιζιχδ ωμ δξιγεϊ ελϊαιν πμεειν. μΰ πγψω ιγς ξεχγν αχΰπθ.
Kant on Reason and Freedom
M.A. Seminar
Dr. Yaron Senderowicz
This seminar addresses a variety of issues linked to Kant’s concept of reason. We will discuss the distinction between the faculties of reason, of the understanding, and of intuition, the connection between reason and the variety of metaphysical problems discussed in the dialectic of pure reason in the Critique of Pure Reason, the nature of transcendental illusions and their positive role, the regulative role of reason in science etc. Special attention will be given to the connection between reason and freedom as manifested in Kant’s moral theory. In this context we will address the relationships and differences between practical freedom and transcendental freedom and more generally the link between reason and metaphysics. The texts include selected chapters from the Critique of Pure Reason, the Critique of Practical Reason and related writing.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ϊιχεεδ, ιιΰεω, ΰαρεψγ (06184877)
ρξιπψ ξ.ΰ.
τψετ` φαι θΰεαψ
"ξτϊ δςεμν ωΰιο αδ φιεο μΰψυ 'ΰεθετιδ', ΰιπδ ψΰειδ ωπαιθ αδ, ωλο ΰιο αδ φιεο ωμ ηεσ δξαθηιν δπφηι ωμ δΰπεωεϊ. δχιγξδ διΰ ξιξεωδ ωμ δΰεθετιδ" (ΰ.εΗιμγ);
"γεεχΰ ξωεν ωϊιχεεδ πλεπδ ξδμλϊ αςεμν, γψκ δςεμν, ετεςμϊ αξιφες ϊδμιλε δΰεαιιχθιαι, δψι διΰ ςεξγϊ ιηγ ςν δϊδμικ δζδ αϊεκ ξςωδ δϊςεζδ, λξςωδ δϊςεζδ ωμ δηζιϊ. […] δΰετθιξιεϊ ξεφγχϊ, ΰτεΰ, ψχ λμεηξϊ εμςεμν μΰ λξεαθηϊ" (ΰ.αμεκ, δςιχψεο ϊιχεεδ).
"ΰν ΰξωικ αδβιεο ΰαρεψγι ζδ ςγ ρετε, ιδιδ ςμι μδεγεϊ λι ξλμμ ξΰαχ ζδ ξωϊξς δςγψ ξεημθ ωμ ϊιχεεδ (ωΰιο με γαψ ςν διΰεω), ρψεα ξϊξιγ (ωΰιο μςψα αιπε μαιο δειϊεψ), εΰι-δριτεχ δξεγς (ωΰιο μζδεϊε ςν ΰι-δωχθ ωμ βιμ δδϊαβψεϊ). […] μΰαρεψγ ΰιο ξωξςεϊ, ΰμΰ αξιγδ ωΰιο ξρλιξιν με" (ΰ.χΰξι, δξιϊερ ωμ ριζιτερ).
ξθψϊ δρξιπψιεο: διλψεϊ τιμερετιϊ ςν δξεωβιν "ΰεθετιδ", "ϊιχεεδ" ε"ΰαρεψγ".
πεωΰι δχεψρ: ϊτιωϊ ωιηψεψ δΰγν ωμ ζ'-ζ'.ψερε; ρεφιΰμιζν ΰεθετιρθι (δ. γδ ρπθ-ριξεο, ω.τεψιιδ, ψ.ΰεεο, β.αΰασ εχωψ δωεειν); ρεφιΰμιζν ξγςι εαιχεψϊ δΰεθετιζν (χ.ξΰψχρ ετ.ΰπβμρ); λιπεο "ξξμλϊ δηιψεϊ" αϊτιωϊ ξΰψχρ; ΰιγΰεμεβιδ εΰεθετιδ (χ.ξΰπδιιν); ΰεθετιδ ΰρϊθιϊ (τ.ωιμψ, ΰ.αψθεο); "πϊιαεϊ αΰεθετιδ" (ξ.αεαψ); δξεωβ "ϊιχεεδ" (ΰ.αμεκ); "ΰαρεψγ" ε"ξψγ" (ΰ.χΰξι); "χυ δΰεθετιδ" (δ.ξψχεζδ) εςεγ. δςψδ: δπεωΰιν ςωειιν μδωϊπεϊ χξςΰ αδϊΰν μςπιιο δϊμξιγιν.
γψλι δεψΰδ: δψφΰεϊ, χψιΰδ ξεγψλϊ, δλπεϊ ΰιωιεϊ μςαεγδ ρξιπψιεπιϊ.
ψωιξεϊ ρτψεϊ ψΰωεπιϊ εξωπιϊ ϊηεμχπδ μϊμξιγιν αϊηιμϊ δχεψρ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Hope, Desperation, Absurdism
Course Objectives: Introducing the philosophical concepts of "utopia"' "hope" and "absurdism".
Course Topics: Rousseau's concept of liberation; Utopian-Utopist Socialism (Babeuf, Saint-Simon, Fourier, Owen); Marx' critic of Utopist Socialism and his concept of "The Realm of Freedom"; Ideology and Utopia (K.Mannheim); Aesthetic Utopia (Schiller, Breton); The concept of hope by Bloch; Camus' concept of Revolt and Absurdism; "End of Utopia" by Marcuse.
Method of Teaching: Introductory lectures, guided reading, classroom discussion and personal tutoring for writing seminar papers.
A Bibliography of primary and secondary literature will be distributed at the beginning of the semester.
Student Assignment: A seminar or referat paper.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ηιι ΰξϊ - ςιεπιιν ατιμερετιδ δωεεΰϊιϊ (06184878)
ρξιπψ ξ.ΰ.
τψετ` ωμξδ αιγψξο
δΰν δτιμερετιδ ΰξεψδ μωπεϊ ΰϊ ηιιε ωμ δξϊτμρσ? εξδε δχωψ ωαιο διεξψδ δτιμερετιϊ μδωβϊ δΰξϊ εαιο δΰτωψεϊ μιιων ΰξϊ ζε δμλδ μξςωδ? δρξιπψ δπεληι ιςρεχ αωΰμεϊ ΰμε ϊεκ ξιχεγο μωΰμϊ ΰτωψεϊδ ωμ τιμερετιδ θψπρτεψξθιαιϊ. ξαπδ δρξιπψ (μτηεϊ αηφιε δψΰωεο) μΰ ιδιδ ξϊεγι ΰμΰ τψβξπθψι, λΰωψ πςαεγ ςμ θχρθιν ωεπιν δςερχιν, αξιωψιο ΰε αςχιτιο, αβαεμεϊιδ ωμ τιμερετιδ θψπρτεψξθιαιϊ. δςιρεχ αθχρθιν ΰμδ ιδιδ ξπχεγϊ ψΰεϊ δωεεΰϊιϊ, αςιχψ αιο θχρθιν ωμ δδβεϊ δδεγιϊ εαιο θχρθιν, ιφιψεϊ ρτψεϊ ερψθιν ξο δϊψαεϊ δξςψαιϊ. ημχε δωπι ωμ δρξιπψ ιςρεχ αξρχπεϊ λμμιεϊ ωϊςμιπδ ξδωεεΰεϊ ΰμδ.
δδωϊϊτεϊ αρξιπψ ξηιιαϊ πεληεϊ ξμΰδ εδβωϊ ψτψθ αλιϊδ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ ΰε διρθεψιδ? ρεβιεϊ ξϊεγεμεβιεϊ αηχψ δτιμερετιδ δςϊιχδ (06184879)
ρξιπψ ξηχψ
γ"ψ ΰεψπδ δψψι
δχεψρ ιϊξχγ αωΰμδ δΰν ςμ ηχψ δτιμερετιδ ωμ δςαψ μδιεϊ διρθεψι ΰε τιμερετι. αξδμκ δχεψρ πχψΰ εππϊη ξΰξψιν ωεπιν δαεηπιν ΰϊ δδιρθεψιδ ωμ δτιμερετιδ διεεπιϊ ξωϊι πχεγεϊ ψΰεϊ ΰμδ.
γψιωεϊ: δβωϊ ωϊι ςαεγεϊ. δφιεο ιχας ςμ-τι ωχμεμ φιεπι δςαεγεϊ: 40% μςαεγδ δψΰωεπδ ε 60% μςαεγδ δωπιιδ.
δτβιωδ δψΰωεπδ ϊϊχιιν αιεν δ', 6.11.08, αωςδ 12:00, αηγψ 497, απιιο βιμξο.
Philosophy or History?
Methodological issues in the study of ancient philosophy
The course focuses on the question whether the philosophy of the past should be approach from a philosophical or historical point of view. Throughout the course the students will be asked to read and analyzed various studies that apply either a historical or a philosophical methodology to ancient philosophical texts.
Obligations: Students will submit two essays, which will determine their final mark; the first amounts to 40% and the second to 60% of the final mark.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
χψιΰεϊ ατψειγ (06184880)
ρξιπψ ξ.ΰ.
τψετ` ωμξδ αιγψξο / γ"ψ ψιπδ μζψ
ρξιπψ μϊμξιγι ϊεΰψ ωπι (εμΰωλεμ τιμερετιδ)
ξψλζι δρξιπψ: γ"ψ ψιπδ μζψ ετψετ' ωμξδ αιγψξο.
δρξιπψ ιςρεχ αξρτψ ξΰξψιν ωμ τψειγ ωςπιιπν δψιωεν δπτωι; αΰξφςεϊν πςχεα ΰηψ δξεγμ δπτωι δξεφς ςμ ιγε αωμαιν ωεπιν ωμ ηωιαϊε. ΰιο ζδ χεψρ ξχισ αξηωαϊε ωμ τψειγ εΰσ μΰ χεψρ ξαεΰι . δξθψδ διΰ μχψεΰ ΰϊ τψειγ ιηγιε ξζεειεϊ ωεπεϊ, μδιηωσ μηωιαϊε αδγψβδ εμμξεγ ΰϊ δγψλιν δωεπεϊ μηωεα γψλδ. λμ ξΰξψ ιιχψΰ ςμ ιγι ωπι ξψφιν ΰεψηιν.
αιο δξωϊϊτιν: βα' ξιλμ ΰδψεπι, βα' ΰμιρ αεψΰρ, γ"ψ ηπεκ αο τζι, τψετ' ιεμπγδ βξτμ, ξψ ωεχι γεψαο, βα' πςξι δεμψ, τψετ' φαι θΰεαψ, γ"ψ ηβι λπςο, τψετ' ΰμι τψιγμπγψ, ξψ ψςπο χεμχδ, τψετ' ψεϊ ψεπο, ξψ ΰαι ψιαπιφχι,
δξΰξψιν ωιιγεπε αρξιπψ: ψωιξδ ςμ γτγτϊ δτμΰ (1925); ςμ ζλψεπεϊ ξητιν (1899); πιρεηιν αγαψ ωπι ςχψεπεϊ ωμ δδϊψηωεϊ δπτωιϊ (1911); τιφεμ δΰπι αϊδμικ δδβπδ (1938(; διζλψεϊ, ηζψδ εςιαεγ (1914); δωμιμδ (1925); ΰαμ εξμπλεμιδ (1917); ϊψαεϊ αμΰ πηϊ (1930).
φιμεξι δξΰξψιν ιετφε αΰϊψ δρξιπψ. δδωϊϊτεϊ αρξιπψ ξεϊπιϊ αχψιΰδ ξεχγξϊ ωμ ξΰξψιν ΰμδ, μτπι δτβιωεϊ ωϊςρεχπδ αδο.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰξϊ (06184881)
ρξιπψ ξ.ΰ.
γ"ψ ςτψδ ψλθψ
ξεωβ δΰξϊ ξδεϊι μγιεο δτιμερετι δξρεψϊι αξεωβι διγιςδ, διιφεβ, δϊελο, δηχιψδ δξγςιϊ, δϊιΰεψιδ, εξεωβι δϊχτεϊ εδπαιςδ δμεβιϊ. ΰκ ωΰμεϊ ΰεγεϊ ΰτωψεϊ δδπδψδ ωμ ξεωβ δΰξϊ ςφξε δςριχε ΰϊ δτιμερετιδ μΰ τηεϊ ξωΰμεϊ λβεο ξδι ΰξϊ, ΰιμε γαψιν ιλεμιν μδιεϊ ΰξιϊιιν εξδ ςεωδ ΰεϊν μλΰμδ, ΰε ΰν ϊϊλο ΰξϊ ωΰι ΰτωψ ςχψεπιϊ μγςϊ. τιμερετιν ψαιν θςπε, ξθςξιν ωεπιν, ωξεωβ δΰξϊ ΰιπε αψ ΰπμιζδ λμμ, εΰηψιν ηωαε ωΰξϊ διΰ ϊλεπδ ωμ δγαψιν ωΰπε ηεωαιν ΰε ΰεξψιν, ΰεϊδ ΰτωψ μπϊη ΰε ΰτιμε μδβγιψ αξεπηι ξωδε ΰηψ. ξρτψ πριεπεϊ μτϊη δπδψδ λζΰϊ πϊχμε αχωιιν ξςπιιπιν. πλιψ λξδ βιωεϊ μξεωβ δΰξϊ δξαχωεϊ μδϊξεγγ ςν χωιιν ΰμδ. πϊςλα ςμ ξεθιαφιεϊ ξψλζιεϊ μςπιιο δτιμερετι αξεωβ δΰξϊ, ςμ ωΰμϊ ϊελπε εηωιαεϊε δδραψιϊ ωμ τψγιχθ δΰξϊ, εςμ δωμλεϊ ξτϊιςεϊ ωμ δϊλεπεϊ δΰμξπθψιεϊ εδθψιειΰμιεϊ αιεϊψ μλΰεψδ ωμ ξεωβ ζδ. ψωιξϊ χψιΰδ ξεψηαϊ εΰρετϊ θχρθιν αΰϊψ δχεψρ.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν: πεληεϊ εχψιΰδ ωεθτεϊ, ψτψΰθ αλϊδ, εςαεγδ ξρλξϊ αδιχσ ωμ ψτψΰθ ΰε ωμ ςαεγδ ρξιπψιεπιϊ. πεωΰιν μαηιψδ εδπηιιεϊ ξτεψθεϊ μλϊιαϊ δςαεγδ δξρλξϊ αΰϊψ δχεψρ.
ξψλιαι δφιεο:
ξ.ΰ. ςαεγδ ξρλξϊ: 80%, δφβδ αλϊδ 20%.
α.ΰ. ςαεγδ ξρλξϊ: 70%, δφβδ αλϊδ 20%. ξψλια περσ ωμ πεληεϊ, δλπδ εδωϊϊτεϊ 10%.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
The concept of truth is central to philosophy and essential in the canonical articulation of some of philosophy's main subjects, including the analysis of knowledge, the notions of representation, theory or inquiry, validity and logical consequence. But it is unclear how our understanding of the concept of truth itself may be informed by a theory, a definition, or an analysis of it. Some philosophers have argued that truth cannot be analyzed, that it is a folly to try to define it, or that it is unique and sui generis, while others have advanced substantive analyses of the concept of truth in terms of something else. This seminar covers many of these views and explores some of their underlying motivations.
γψιωεϊ χγν:
δςψεϊ: ρξιπψ ξ.ΰ. τϊεη μα.ΰ.
αηιπεϊ
ςμ δθεα εδψς: ωτιπεζδ επιθωδ (06184882)
ρξιπψ ξ.ΰ.
γ"ψ ωι τψεβμ
δο ωτιπεζδ εδο πιθωδ ψεΰιν αξεωβι δθεα εδψς ϊεμγδ ωμ ξφαιν τριλεμεβιιν ωμ δΰγν. ιηγ ςν ζΰϊ, μΰ ξγεαψ, αςξγεϊ ζδεϊ, ξλιεεο ωξγεαψ αϊτιωεϊ τριλεμεβιεϊ ωεπεϊ. ωτιπεζδ, αδϊΰν μδωχτϊε δτριλεμεβιϊ, ξαχω μδφαις ςμ ΰτωψεϊν ωμ ξεωβιν ΰεπιαψρμιιν ωμ θεα εψς, αςεγ πιθωδ ωεμμ ζΰϊ ξλεμ ελεμ. αρξιπψ πγεο αςξγεϊιδν γψκ χψιΰδ ξδημχιν δωμιωι εδψαιςι ωμ δρτψ ΰϊιχδ μωτιπεζδ, εαρςιτιν παηψιν ξϊεκ ρτψιε ωμ πιθωδ ξςαψ μθεα εμψες εμβπιΰεμεβιδ ωμ δξερψ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
On Good and Evil: Spinoza and Nietzsche
Dr. Shai Frogel
Spinoza and Nietzsche claim that the concepts of good and evil are outcomes of human psychology. Yet, they don't define these concepts in the same way since they hold different psychological views. Spinoza, due to his psychological view, claims for universal concepts of good and evil whereas Nietzsche, according to his psychological view, totally negates this possibility. We will read from parts three and four of Spinoza's Ethics and selective sections from Nietzsche's books Beyond Good and Evil and Genealogy of Morals.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ϊτιρδ ηεωιϊ ατιμερετιδ δςλωεειϊ ωμ δϊεγςδ (06184883)
ρξιπψ ξ.ΰ.
τψετ` διμψι τθπΰν
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Title of Seminar: Perception in Contemporary Philosophy of Mind
After a long period of comparative neglect, leading philosophers of mind began to reconsider the subject of perception in the recent decades, sometimes in collaboration with neuro-scientists and computer scientists, and sometimes on the basis of Wittgensteinian and other critiques of traditional epistemology. This seminar will look at a few of the leading recent schools of thought, and also study work in progress by the lecturer.
γψιωεϊ χγν:
δςψεϊ: δημ ξ- 31.12.2009 εςγ ρεσ δρξρθψ. ιελψ 2 ω"ρ, δρξιπψ ιϊχιιν αωτδ δΰπβμιϊ
αηιπεϊ
ζ`ΰο - μεχ ππρι: ςμ δηζεϊι (06184884)
ρξιπψ ξ.ΰ.
γ"ψ ηβι λπςο
χψιΰδ φξεγδ αλϊιαδ ωμ δτιμερεσ δφψτϊι, ζ'ΰο-μεχ ππρι, ςμ ΰεγεϊ δξψηα δηζεϊι, ξχεξε εςϊιγε ωμ δγιξει αςεμν δςλωεει.
ηεαϊ πεληεϊ + δβωδ ωαεςιϊ ωμ ϊβεαεϊ λϊεαεϊ + ψτψθιν αςμ τδ.
δρξιπψ ξρϊλν αλϊιαδ εδβωδ ωμ ςαεγδ ρξιπψιεπιϊ ΰε ςαεγϊ ψτψθ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Jean-Luc Nancy: The Grounds of the Image
A close reading and discussion of texts by French philosopher, Jean-Luc Nancy that focus on the place and essence of the visual, on the grounds and future of the image in contemporary culture.
γψιωεϊ χγν: δλψεϊ θεαδ ςν τιμερετιδ χεπθιππθΰμιϊ
δςψεϊ:
αηιπεϊ
ΰξπεϊ μμΰ βαεμεϊ: ξηχψ τιμερετι ωμ δΰξπεϊ εδΰπεωεϊ (06184885)
ρξιπψ ξ.ΰ.
τψετ` αο-ςξι ωψτωθιιο
δρξιπψ δζδ αΰρϊθιχδ ξωξω λρτψ μιξεγ αλϊα ιγ ωθψν ιφΰ μΰεψ, λϊεα αΰπβμιϊ, ωωξε ΰξπεϊ μμΰ βαεμεϊ: ξηχψ τιμερετι ωμ ΰξπεϊ εδΰπεωεϊ. τψχι δρτψ δν:
1. ΰρϊθιχδ τϊεηδ
2. ξρεψϊ μΰ ΰιωιϊ
3. ηγωπεϊ ΰβεφπθψιϊ
4. ξρεψεϊ εζδειεϊ ξφθμαεϊ
5. δςεμν δξωεϊσ ωμ δΰρϊθιεϊ
ρτψιν ωξωϊξωιν αδν αχεψρ: ωπι ρτψιν ωιφΰε μΰεψ μΰ ξζξο, λϊεαιν αςαψιϊ αιγι ΰεϊε ρετψ: ρτεπθπιεϊ αΰξπεϊ, φιτεψιν, τιμιν, εΰξπιν ΰηψιν. ιω δϊιιηρεϊ μϊψαειεϊ ΰιψετΰιεϊ εμΰ ΰιψετΰιεϊ εβν μϊψαειεϊ ωμ αςμι ηιιν ξρειξιν μΰ ΰπεωιιν.
δωιςεψιν ξπεδμιν αςιχψ αωιηεϊ λμμιεϊ αιο δξεψδ μρθεγπθιν δξαερριν ςμ δηεξψ ωπχψΰ ξψΰω.
ςαεγεϊ ωαεςιεϊ χφψεϊ ξΰεγ δο ηεαδ ωιϊτϊηε μςαεγδ ρετιϊ ωπϊιϊ.
αδϊΰν μωιτεθε ωμ δξεψδ ιιϊλο ωρθεγπθιν ηγωιν ιελπρε βν μρξρθψ δωπι.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ αρξρθψ α' δεΰ ςγ ϊΰψικ 13.9.09.
This seminar in aesthetics uses as its textbook an unpublished manuscript, written in English, called ART WITHOUT BORDERS: A Philosophical Exploration of Art and Humanity. The book's chapters are 1 An Open Aesthetics, 2 Selfless Tradition, 3 Egocentric Innovation, 4 Intersecting Traditions and Identities, 5 The Common Universe of Aesthetics. Two short recent books, written in Hebrew, by the same author are also used, Spontaneity in Art, and Birds, Elephants, and Other Artists. Both European and non-European cultures are drawn on, as well as the cultures of certain non-human animals. Class sessions are mostly general discussions among teacher and students based on previously read material. A developed yearly essay and brief, one-page weekly essays are required. At the teacher's discretion, new students may be admired for the second semester.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
"ιγς εηιγεω ατιμερετιδ" - ρξιπψ ξηχψ (06184886)
ρξιπψ ξ.ΰ.
τψετ` ξψρμε γρχμ
πεωΰ ρξιπψ δξηχψ δωπδ δεΰ δωΰμδ δΰν ιω "ιγς" τιμερετι εΰν λο ξδ ξΰτιιο ΰεϊε. αδπηδ ωιω γαψ λζδ, δωΰμδ δπερτϊ διΰ λιφγ ξϊχγν ιγς τιμερετι ζδ, ΰε απιρεη ΰηψ, ξδ δεΰ ηιγεω αδβεϊ τιμερετιϊ ελιφγ ηιγεωιν ΰμδ ξϊδεειν. ψφει μδαδιψ, ςμ ξπϊ μξχγ ΰϊ ϊελο δρξιπψ λλμ δΰτωψ, ωμωΰμεϊ δπ"μ τπιν ψαεϊ. μξωμ, ΰτωψ μδϊιιηρ μδο αξεπηιν διρθεψιιν: "ξδ διδ διγς δτιμερετι δζξιο αΰιψετδ ωμ ιξι δαιπιιν?", "ξδ διε δηιγεωιν δςιχψιιν ωμ δψξα"ν ατιμερετιδ?". ΰε αΰετο βπθι: "ξγες αξδμκ δϊτϊηεϊ ξηωαϊε ςαψ χΰπθ μτιμερετιδ δαιχεψϊιϊ εξδ δηιγεω δβγεμ ωαδ?". ΰε αβεεο ρεφιεμεβι: "ξδ δν δςχψεπεϊ δτιμερετιιν δξχεαμιν ςμ δΰρλεμδ δρθεΰιϊ?". ελγεξδ. ςπιιπε ωμ δρξιπψ, μδαγιμ ξδγεβξΰεϊ δπ"μ, δεΰ γιεο αωΰμεϊ "τπιξιεϊ" μπεωΰ, λβεο ξδι ιγιςδ τιμερετιϊ, ξδ δν ρξξπιδ διιηεγιιν, αξδ διΰ γεξδ εαξδ διΰ παγμϊ ξιγιςδ ξγςιϊ, ιγιςδ ξϊξθιϊ, ιγιςδ ξωτθιϊ, ιγιςδ θλπεμεβιϊ ερεβιν ΰηψιν ωμ ιγιςδ. λξε λο, λιφγ ιγιςδ ιιηεγιϊ ζε ζελδ μξςξγ ωμ ιγς ξχεαμ (ιω αζδ βεεο διρθεψι-ρεφιεμεβι), εξδ ξδεεδ, ξαηιπδ ξεωβιϊ, ξϊεγιϊ ΰε ΰηψϊ ηιγεω δξχγν ΰϊ διγς δτιμερετι αΰετο ξωξςεϊι. ΰν λι ςγισ ωδρθεγπθιϊ ϊπρδ μδϊξεγγ ηζιϊιϊ εαλεηεϊιδ δΰπμιθιιν ςν δωΰμεϊ ςφξο, ϊϊχαμπδ βν δφςεϊ μηχεψ, αβαεμεϊ ΰμδ, λιφγ θχρθ τιμερετι ξρειν, ΰε τιμερεσ ξρειν, ΰε ΰρλεμδ τιμερετιϊ ξρειξϊ ξϊξεγγιν ςν δρεβιεϊ δπ"μ.
δρξιπψ πεςγ μςαεγδ ΰιωιϊ ςν λμ ρθεγπθ απτψγ. ατβιωδ ξωεϊτϊ ψΰωεπδ ωμ λμ δξωϊϊτιν (ωξεςγδ ιιχας αψΰωιϊ ωπϊ δμιξεγιν ειετυ μλμ δπψωξιν), ιεφβε ξθψεϊιε εγψλι δςαεγδ ωμ δρξιπψ, λμ ΰηγ ιφιβ ΰϊ ϊηεξι δδϊςπιιπεϊ ωμε εχωψιε δξωεςψιν ςν πεωΰ δρξιπψ, εϊχαςπδ τβιωεϊ ΰιωιεϊ (μτι ξεςγιν δξϊΰιξιν μξψφδ εμρθεγπθ). αδξωκ δρξρθψ ϊϊπδμ ςαεγδ ΰιπθπριαιϊ ςν λμ ΰηγ ξδξωϊϊτιν. ψφει ωδρθεγπθ ιβις μτβιωδ δψΰωεπδ ωμ δρξιπψ (δτβιωδ δξωεϊτϊ) λαψ ςν ϊιΰεψ ωμ ωϊιιν ςγ ωμεω αςιεϊ τιμερετιεϊ δψμεεπθιϊ μπεωΰ δρξιπψ ωξςπιιπεϊ ΰεϊε/ΰεϊδ (μΰ ιεϊψ ξςξεγ ΰηγ ξεγτρ μλμ αςιδ). αωϊι δτβιωεϊ δψΰωεπεϊ ιιχας πεωΰ δξηχψ εδαιαμιεβψτιδ, αδρλξδ δγγιϊ αιο δξψφδ εδρθεγπθ. ιιςωδ ξΰξυ μαεΰ μχψΰϊ δρθεγπθ ααηιψϊ δπεωΰ ςμ τι δϊςπιιπεϊε ελιωεψιε, εΰσ αγψκ ωϊωψϊ ΰεϊε μδξωκ μιξεγιε (λεμμ ςαεγδ μχψΰϊ δϊιζδ). μΰηψ βιαεω ϊελπιϊ δςαεγδ, ιεβωε θιεθεϊ ωμ τψχι δςαεγδ δρξιπψιεπιϊ δξϊελππϊ, εμτηεϊ θιεθδ ωμξδ ωμ δςαεγδ. αγψκ ζε ιωξω δρξιπψ μηιγεγ γψλι δηωιαδ ελεωψ δπιρεη ωμ δρθεγπθ. δξθψδ (εδγψιωδ) διΰ ωμτπι ηετωϊ δχιυ ιβιω δρθεγπθ ΰϊ δβψρδ δρετιϊ ωμ δςαεγδ. δςαεγεϊ δψΰειεϊ μλκ ιεφβε αϊξφεϊ ατπι δχαεφδ λεμδ ατβιωϊ ριεν ωμ δρξιπψ. πιϊο μδβιω ςαεγεϊ αςαψιϊ, ΰπβμιϊ, φψτϊιϊ, ρτψγιϊ, τεψθεβζιϊ, ΰιθμχιϊ, εβψξπιϊ.
δτβιωδ δψΰωεπδ ϊϊχιιν αιεν ΰ', 16.11.08, αωςδ 16:00, αηγψ 107, απιιο ψεζπαψβ.
Research Seminar: “Knowledge and Innovation in Philosophy”
First Semester, 2008-2009
The topic of the research seminar this year is the question whether there is such a thing as “philosophical knowledge”, and if so, what characterizes it. Assuming that there is philosophical knowledge, the further question is how it advances. In other words, what is philosophical innovation and how such innovations arise. These questions can be approached in many ways – e.g., historical, developmental, sociological, etc. The seminar, however, will undertake to focus on issues “internal” to its topic. For example, what is ‘philosophical knowledge, what are its defining features, how does it resemble and differ from other kinds of knowledge (scientific, mathematical, juridical, technological, etc.), how does philosophical knowledge acquires the special status of accepted knowledge, and what amounts to an innovation that conceptually, methodically, or otherwise advances in a significant way philosophical knowledge. Although it is preferable that students address head on, with their analytic skills, these and directly related questions, research proposals devoted to investigate them in the context of an important philosophical text, an important philosopher, or an important philosophical school will also be accepted.
The seminar consists basically in individual work with each registered student. In an initial collective session (whose schedule will be published at the beginning of the academic year), the students will each present their background and domains of interests. They should prepare two or three ideas along which they would like to develop their work. In the next two sessions these ideas will be individually discussed with each student. After the approval of the research project, drafts of parts of the seminar paper will be submitted and commented. Before the end of the semester a draft of the complete paper will be handed over and discussed. This kind of tutorial work is designed to help the student to select a philosophical topic of his interest (possibly connected to his/her planned M.A. dissertation), to locate relevant current bibliography, to identify and formulate the problem involved, and to express himself/herself rigorously and clearly.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ρξιπψ ξηχψ: χψιΰδ αιχεψϊιϊ ωμ θχρθ τιμερετι (06184887)
ρξιπψ ξ.ΰ.
γ"ψ ΰψιδ τιπχμαψβ
ξθψϊ δρξιπψ διΰ μωτψ ξιεξπεϊ δχψιΰδ δαιχεψϊιϊ ωμ θχρθιν τιμερετιιν τψωπιιν. ξιεξπεϊ ζε λεμμϊ αηιπϊ δθιςεο δτψωπι ξωϊι δζεειεϊ δςιχψιεϊ: δϊΰξϊε μθχρθ δξχεψ εϊχτεϊε εςιχαιεϊε ωμ δΰψβεξπθ δτψωπι.
δϊμξιγιν ιλϊαε ωϊι ςαεγεϊ δξεχγωεϊ μπιϊεη ξΰξψιν ωαδο ξϊπδμ τεμξερ τψωπι, λΰωψ δξθψδ διΰ μδβις μδςψλδ αιχεψϊιϊ ωμ ςξγεϊ δφγγιν.
δτβιωδ δψΰωεπδ: ιεν α' 2.3.09 αωςδ 16:00 αηγψ 277 ααπιιο βιμξο.
γψιωεϊ χγν:
δςψεϊ: τβιωεϊ ΰιωιεϊ
αηιπεϊ
δγγεχφιδ δθψπρφπγπθΰμιϊ (06184888)
ρξιπψ ξ.ΰ.
γ"ψ ιψεο ρπγψεαιυ
ρξιπψ ζδ ιεχγω μχψιΰδ ωιθϊιϊ ωμ δγγεχφιδ δθψπρφπγπθΰμιϊ ωμ δχθβεψιεϊ ααιχεψϊ δϊαεπδ δθδεψδ ωμ ςξπεΰμ χΰπθ. αημχε δψΰωεο ωμ δρξιπψ πφιβ ΰϊ ξβεεο δβιωεϊ δτψωπιεϊ μδαπϊ ψςιεο δΰιγιΰμιζν δθψπρφπγπθΰμι, επαηο ΰϊ ιρεγεϊιδ ωμ δαςιδ δρτχπιϊ ωμδ ΰξεψδ δγγεχφιδ μδωια ϊωεαδ. αημχε δωπι ωμ δρξιπψ παηο τιψεωιν ωεπιν μωϊι δβψρΰεϊ ωμ δγγεχφιδ, ζε ωαξδγεψδ δψΰωεπδ ωμ αιχεψϊ δϊαεπδ δθδεψδ εζε ωαξδγεψδ δωπιιδ. αϊεκ ζδ παηο ΰϊ δχωψ ωαιο ϊεγςδ ςφξιϊ εξεωβ δΰεαιιχθιαιεϊ, ΰϊ δχωψ ωαιο ωιτεθιν εδρϊλμειεϊ εζδ ωαιο ζξο, γξιεο εδχθβεψιεϊ ωμ δωλμ.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τψβξΰθιχδ εϊαεπδ ξςωιϊ (06184889)
ρξιπψ ξ.ΰ.
τψετ` ξψρμε γρχμ
αΰετο ξρεψϊι δγιεο αϊαεπδ δξςωιϊ πϊτω λχωεψ αςιχψ αρεβιεϊ ΰϊιεϊ. ξθψϊ δρξιπψ δζδ διΰ μγεο αιηρ αιο ψφιεπΰμιεϊ ξςωιϊ εμωεο. ψαεϊ ξτςεμεϊιπε – λεμμ τςεμεϊ ξπθΰμιεϊ – δο ΰε τςεμεϊ μωεπιεϊ δμλδ μξςωδ ΰε δο ξϊεελεϊ ς"ι δμωεο. ημχ μΰ ξαεθμ ξδαςιεϊ δχμΰριεϊ ωμ δϊαεπδ δξςωιϊ δο ΰν λο χωεψεϊ μρεβιεϊ ωμ δωιξεω αμωεο, λμεξψ, μτψβξΰθιχδ. μλο χιιν χωψ δγεχ αιο θιαςδ ωμ δψφιεπΰμιεϊ δξςωιϊ μαιο δψφιεπΰμιεϊ δΰετιιπιϊ μτψβξΰθιχδ. αγιχϊε ωμ χωψ ζδ ΰξεψδ μϊψεν μδαδψϊ δΰετι ωμ δψφιεπΰμιεϊ αωπι δϊηεξιν εμςζεψ μτιϊψεο ημχ ξαςιεϊ ςϊιχεϊ ιεξιο αωπιδν, αςιεϊ ωςγιιο ξςριχεϊ – εηιιαεϊ μδςριχ – ΰϊ δτιμερετιδ αϊ ζξππε.
δρξιπψ ιημ αϊΰψικ 19 απεαξαψ 2008.
δξεςγ μδβωϊ ςαεγδ ρξιπψιεπιϊ / ψτΰψθ δεΰ ςγ ϊΰψικ 31.5.09.
Pragmatics and Practical Reason
Prof. Marcelo Dascal
Traditionally practical reason is associated with ethics. The objective of this seminar is to discuss the relationship between practical rationality and language. Many of our actions – including the mental ones – are either straightforwardly linguistic or else mediated by language. A good deal of the classical problems of practical reason are thus connected to issues related to the use of language, i.e., to pragmatics. There is thus an intrinsic link between the nature of practical reason and the rationality of pragmatics. The exploration of this link should, therefore, contribute to the clarification of the nature of rationality in both domains and help to deal with some of the still open problems in them.
Bibliography
Aristotle, Nichomachean Ethics
Aristotle, Rhetoric
Brandom, R., “Actions, norms, and practical reasoning”, in Milgram (ed.)
Dascal, M., Interpretation and Understanding
Dascal, M., “Debating with myself and debating with others”, in Barrotta and Dascal (eds.), Controversies and Subjectivity
Grice, P., Studies in the Way of Words
Grice, P., Aspects of Reason
Hacking, I., “Multiple personalities, internal controversies, and invisible marvels”, in Machamer, Pera, and Baltas (eds.), Scientific Controversies: Philosophical and Historical Perspectives
Harman, G., Notes on Practical Reasoning
Milgram E. (ed.), Varieties of Practical Reasoning
Searle, J.R., Rationality in Action
Thagard, P., “How to make decisions: Coherence, emotion, and practical inference”, in Milgram (ed.)
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
αςιιϊ δϊεγςδ: διαθιν τιμερετιιν ετριλεμεβιιν (06186455)
ωιςεψ
βα` μιςγ ξεγψιχ
αξωκ ξΰεϊ αωπιν δξεγςεϊ δΰπεωιϊ πηωαδ ηιγδ ωΰιπδ πιϊπϊ μτϊψεο ξγςι, ΰεμν αωπι δςωεψιν δΰηψεπιν ψεΰιν ηεχψι ξεη ψαιν ΰϊ δξεγςεϊ λΰϊβψ δηωεα αιεϊψ ωμ ξγςι δςφα. δχεψρ ιπρδ μδαιο ξδι ξεγςεϊ, εμαηεο ΰϊ δδπηεϊ δτιμερετιεϊ ωςμιδο πωςπιν δξηχψιν δξπριν μξφεΰ ΰϊ δϊωϊιϊ δςφαιϊ μηεειδ δξεγςϊ, εΰϊ δδωμλεϊ ωμδν ςμ δαςιδ δτριλετιριϊ. αιο δωΰψ, δχεψρ ιςρεχ απεωΰιν δαΰιν: αςιιϊ δ-Qualia, δτςψ δδραψι (Explanatory gap) μβαι δξεγςεϊ, ωΰμϊ δΰιπθψερτχφιδ λΰαο αεηο μξεγςεϊ εςεγ.
γψιωεϊ δχεψρ εηεαεϊ δϊμξιγιν:
αξδμκ δχεψρ ιχαμε δϊμξιγιν ΰτωψεϊ μδβιω ςαεγδ ΰηϊ αδρϊξκ ςμ ψωιξϊ δχψιΰδ. δχεψρ ιρϊιιν αξαηο αιϊ.
ξψλιαι δφιεο δρετι:
30% ςαεγϊ ΰξφς (ψωεϊ), 70% ξαηο αιϊ.
For hundreds of years, consciousness was considered a mystery that cannot be scientifically studied, but in the last two decades many neuroscientist describe it as the most important challenge science is facing. This course will try to untangle the concept of consciousness. We will examine the philosophical assumptions underlying the studies aimed at finding the neural correlate of conscious experience, and their implications on the psychophysical problem. Among others, the course will deal with the following matters: Qualia, explanatory gap and introspection.
γψιωεϊ χγν: ΰιο
δςψεϊ:
αηιπεϊ
τιμερετιδ τεμιθιϊ - ωιςεψ δξωκ (06187585)
ωιςεψ
τψετ' φαι θΰεαψ
"δξγιπιεϊ ΰεξψϊ: 'διε τχηιν λπηωιν', εΰιμε δξερψ ξερισ (αηιπϊ ϊπΰι ξβαιμ) μλκ: 'ΰκ αμι ξιψξδ, λιεπιν'. ΰν ωπιδν ΰιπν ιλεμιν μδϊχιιν ιηγ αΰεϊε φε ςφξε, λι ΰζ χιιξϊ ξημεχϊ ξξω αιο ξγιπιεϊ μξερψ [...]" (χΰπθ, μωμεν δπφηι).
"ξςεμν [ςγ μξδτλδ δφψτϊιϊ], ξΰζ ωδωξω πιφαϊ αψχις εδτμπθεϊ ρεααεϊ ΰεϊδ, μΰ δελψ [δςιχψεο] ωδΰγν ςεξγ ςμ δψΰω, λμεξψ ςμ δξηωαδ, εδεΰ αεπδ μτιδ ΰϊ δξξωεϊ" (διβμ, δτιμερετιδ ωμ δδιρθεψιδ).
"ΰετο δηιιν δηξψιιν ξϊπδ ΰϊ ϊδμικ-δηιιν δηαψϊι, δξγιπι εδψεηπι αλμμε. μΰ ϊεγςϊ δΰπωιν διΰ δχεαςϊ ΰϊ δεειιϊν, ΰμΰ μδιτκ, δεειιϊν δηαψϊιϊ διΰ δχεαςϊ ΰϊ ϊεγςϊν" (ξΰψχρ, μαιχεψϊ δλμλμδ δξγιπιϊ).
ξθψϊ δχεψρ: δλψϊ διηριν αιο δδιρθεψιδ, δτεμιθιχδ εδξερψ αϊτιωεϊ τιμερετιεϊ ωεπεϊ ξϊεμγεϊ δδβεϊ δξςψαιϊ δηγωδ.
γψλι δεψΰδ: δψφΰεϊ, χψιΰδ-ξεγψλϊ, γιεο.
πεωΰι δδψφΰεϊ: χΰπθ – αιο ξγιπιεϊ ξερψιϊ μξερψ ξγιπι; διβμ – αιο "ξερψιεϊ" μ"ΰϊιχδ"; ξΰψχρ – αιχεψϊ δξγιπδ εδξερψ λ"ΰιγΰεμεβιδ"; τετψ – αιχεψϊ δδιρθεψιφιζν; ξψχεζδ – δηαψδ δηγ-ξξγιϊ. δςψδ: δπεωΰιν ςωειιν μδωϊπεϊ χξςΰ, βν αδϊΰν μςπιιο δϊμξιγιν.
ρτψεϊ: τψχιν παηψιν ξηιαεψι δδεβιν δπ"μ, εαδν: χΰπθ, μωμεν δπφηι; διβμ, τιμερετιδ ωμ δξωτθ; ξΰψχρ, δξΰπιτρθ δχεξεπιρθι; τετψ, γμεϊ δδιρθεψιφιζν; ξψχεζδ, δΰγν δηγ-ξξγι. ψωιξεϊ ξξεχγεϊ ωμ ρτψεϊ ψΰωεπιϊ ερτψεϊ ξωπιϊ ϊξρψπδ μϊμξιγιν αϊηιμϊ δχεψρ.
ξθμϊ ριεν δχεψρ: αηιπϊ λιϊδ.
History, Politics and Ethics
Course Objectives: Introducing the relationship between history, politics and ethics in various political concepts of modern western philosophy.
Course Topics: Kant – between moral politics and political ethics; Hegel – "Morality" and "Ethical Life"; Marx – critic of the state and morality as ideology; Popper – critic of Historicism; Marcuse – one dimensional society.
Method of Teaching: Lectures, guided reading and classroom discussion.
Literature: Selected chapters of the above philosophers' writings, inter alia: Kant, Perpetual Peace; Hegel, Philosophy of Right; Marx, The Manifesto of the Communist Party; Popper, The Poverty of Historicism; Marcuse, One Dimensional Man. The bibliography will be distributed at the beginning of the semester.
Student Assignment: A classroom-exam.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δβεϊε ωμ ιωςιδ αψμιο (06217021)
ρξιπψ ξ"ΰ
τψετ' ιερι ξΰμι
ριψ ιωςιδ αψμιο (1997-1909) πηωα λΰηγ ξδεβι-δγςεϊ δηωεαιν εψαι-δδωτςδ ωμ δξΰδ δςωψιν. δβεϊε δχιτδ ϊηεξιν ψαιν: τιμερετιδ τεμιθιϊ, ϊεμγεϊ δψςιεπεϊ, διρθεψιδ ΰιπθμχθεΰμιϊ, ρτψεϊ ψεριϊ, εςεγ. λξε λο πεγς αψμιο ατςιμεϊε δγιτμεξθιϊ εαϊψεξεϊιε μειλεηιν δΰιγιΰεμεβιιν δβγεμιν ωμ ϊχετϊπε, ωαδν δϊαμθ λμιαψμ ξεαδχ. αδβεϊε εατςιμεϊε ξφθιιψ αψμιο λτμεψμιρθ ωδΰξιο αηιψεϊ δτψθ μηιιν ςμ τι φψλιν εςψλιν ΰιπγιαιγεΰμιιν. δεΰ δϊπβγ μλμ ϊεψδ ΰε φεψδ γθψξιπιρθιϊ αδιρθεψιδ, ΰκ ςν ζΰϊ δλιψ βν απεληεϊο εαηιεπιεϊο ωμ ϊπεςεϊ μΰεξιεϊ (εαλμμο δφιεπεϊ). δλψδ ζε δπιςδ ΰϊ ξηχψιε ςμ δεβιν ωξψπιιν εϊπεςεϊ ψιΰχφιεπψιεϊ αδιρθεψιδ, λβεο "δδωλμδ-ωλπβγ" ΰε δψεξπθιχδ, εςιφαδ ΰϊ ϊεαπεϊιε δξιεηγεϊ αιηρ μξφιΰεϊ δτεμιθιϊ δξεγψπιϊ. αρξιπψ πςρεχ αΰρτχθιν ΰμδ εΰηψιν ωμ δβεϊε. δςαεγδ αρξιπψ ϊϊαρρ ςμ ξχεψεϊ ψΰωεπιιν αμαγ – λϊαιε ωμ αψμιο (ωψεαν-λλεμν ϊεψβξε μςαψιϊ), ελϊαι δδεβιν ωαδν ςρχ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
: ξαεΰ μϊιΰεψιδ αιχεψϊιϊ I: ξχΰπθ ςγ τψειγ (06593056)
ωιςεψ
τψετ' ςγι ΰετιψ
ριμαερ
ωιςεψ ξαεΰι ωαε ιεφβε αρχιψδ λψεπεμεβιϊ-ωιθϊιϊ δτψχιν δξψλζιιν αϊεμγεϊ δϊιΰεψιδ δαιχεψϊιϊ ξχΰπθ ςγ τψειγ. δωιςεψ ιγβιω ΰϊ δδχωψ δτιμερετι δξεγψπι ωμ ωξξπε ξϊτϊηεϊ εΰηψ λκ πτψγεϊ δϊιΰεψιεϊ δαιχεψϊιεϊ ωμ δξΰδ δςωψιν. δρχιψδ ϊλμεμ ΰϊ ϊτιρϊ δαιχεψϊ ωμ χΰπθ, ξαεΰ χφψ μωιθδ δδβμιΰπιϊ, αιχεψϊ δλμλμδ δξγιπιϊ ωμ ξψχρ, ξεωβ δΰιγιΰεμεβιδ ωμ ξψχρ εΰπβμρ, ψγιχμιζφιδ ωμ δςξγδ δαιχεψϊιϊ εςψςεψ ιρεγεϊιδ ΰφμ πιθωδ, εδφβϊ δτριλεΰπμιζδ λαιχεψϊ ϊψαεϊ.
ωιςεψ ζδ ξδεεδ ωιςεψ δωμξδ μϊμξιγι ϊεΰψ ωπι αξλεο λδο ΰε ωιςεψ ξο δξπιιο μϊμξιγι δα.ΰ. δλμμι.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μϊιΰεψιδ αιχεψϊιϊ II: ξηωαδ αιχεψϊιϊ αξΰδ δ-20 (06593065)
ωιςεψ
τψετ' ςγι ΰετιψ
δωιςεψ ιδιδ δζγξπεϊ μτβιωδ ψΰωεπδ ςν λξδ ξο δδεβιν δξψλζιιν ωϊψξε μϊιΰεψιδ δαιχεψϊιϊ αξΰδ δςωψιν: ΰγεψπε, απιξιο, τεχε, γψιγδ, ρςιγ, αΰθμψ εζ'ιζ'χ. ξηωαϊν ϊεφβ ςμ ψχς δϊτϊηειεϊ ΰιπθμχθεΰμιεϊ ψμεεπθιεϊ αϊηεξι δρξιεθιχδ, δρεφιεμεβιδ, δΰπϊψετεμεβιδ εδτριλεΰπμιζδ. αωιςεψ ιεαμθε ξεωβι δρεαιιχθ εδωιη εδωιπειιν αϊτιρϊ δαιχεψϊ λφεψϊ ξηωαδ ετςιμεϊ.
ϊπΰι μδωϊϊτεϊ αωιςεψ ζδ: δωϊϊτεϊ αωιςεψ ξαεΰ μϊιΰεψιδ αιχεψϊιϊ I ΰε ωιςεψ ΰηψ ωαε πμξγε λϊαιν ωμ ξψχρ, πιθωδ ετψειγ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
γτερι ΰμιξεϊ (06593068)
ρξιπψ
τψετ` ςγι ΰετιψ
ριμαερ
δρξιπψ ιφις χψιΰδ αθχρθιν ωμ ρετψιν, τιμερετιν εδεβιν ξϊηεξι
δτιμερετιδ δτεμιθιϊ εμιξεγι δϊψαεϊ ωδχγιωε ξχεν ξψλζι αξηωαϊν μΰμιξεϊ,
λξεωβ ελϊετςδ ηαψϊιϊ ετεμιθιϊ. πχψΰ θχρθιν ωμ δεαρ, χμιιρθ, πιθωδ,
τεχε, ΰψπγθ, ωξιθ, β'ιψΰψ, γψιγδ, απιξιο, τΰπεο, ρμιο, χεθζιι, θΰεριβ,
ξξγΰπι εαξαδ. πϊξχγ αωπι φιψι γιεο ςιχψιιν: δργψϊ δΰμιξεϊ αΰξφςεϊ δηεχ
εαμςγιε (αξφαιν ξδτλπιιν, αςϊ δωςιιϊ δηεχ ΰε πριβϊε, αξφαι ηιψεν
εαΰζεψι ηιψεν); ξχεξε ωμ δβεσ αΰψθιχεμφιδ ωμ δΰμιξεϊ εαδφγχϊδ. ζε
ϊδιιδ δπηϊ δξεφΰ ωμ δγιεο: μςεξϊ ιιφεβ ΰιπτμφιεπι ωμ ΰμιξεϊ αΰξφςι
δϊχωεψϊ αχεμπες εαΰξπεϊ, ςιρεχ ΰιπθπριαι ιηριϊ αΰμιξεϊ αϊηεξιν ωεπιν
ωμ ξγςι δηαψδ (τριλεμεβιδ, ΰπϊψετεμεβιδ ερεφιεμεβιδ), εδψηαδ ωμ ξεωβ
δΰμιξεϊ μϊιΰεψ τςιμεϊ μωεπιϊ εϊψαεϊιϊ αϊηεν δϊιΰεψιδ δαιχεψϊιϊ, δδβεϊ
δτεμιθιϊ ςερχϊ αΰμιξεϊ ξαςγ μτψιρξδ δξωτθιϊ εξξςθϊ μςρεχ αΰμιξεϊ
λωμςφξδ. δθχρθιν ωπχψΰ ιδιε αριρ μϊιχεο δπθιιδ δψεεηϊ δζΰϊ
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
:_ζδεϊ, πεψξθιαιεϊ εαιχεψϊ ςφξιϊ: δΰψι τψπχτεψθ εξαχψιε (06593070)
ρξιπψ
τψετ' ξπην τιω
ριμαερ:
δρξιπψ ιςρεχ αδιαθιν ωεπιν ωμ δβεϊε ωμ δΰψι τψπχτεψθ δπεβςιν agency, εαλμμ ζδ γιεπιε αζδεϊ ςφξιϊ, ξηειιαεϊ πεψξθιαιϊ, ψφεο ηετωι εωλιμδ ξςωιϊ. πςιιο αξαηψ ξλϊαιε απεωΰιν ΰμδ, αγβω ςμ ςαθεγεϊιε δΰηψεπεϊ, εαλϊαι ημχ ξξαχψιε δαεμθιν.
δρξιπψ ξιεςγ μϊμξιγι ξερξκ αςμι ψχς ατιμερετιδ ΰπμιθιϊ.
δρξιπψ ιπιη διλψεϊ ξεχγξϊ θεαδ ςν ΰρετϊ ηιαεψιε δψΰωεπδ ωμ τψπχτεψθ:
The Importance of what we Care about, Cambridge University Press, 1988
ελο ςν ρτψδ ωμ χψιρθιο χεψρβΰψγ
The Sources of Normativity, Cambridge University Press, 1996.
χαμϊ χψγιθ:
2 ψτψθιν ε/ΰε ςαεγδ ρξπψιεπιϊ
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
Medieval and Early Modern Theories of Emotions (06593072)
ρξιπψ
τψετ` γεξιπιχ τψμψ
δχεψρ ιςψκ α- 7 ωαεςεϊ ξψελζιν 30/4/09-11.6.09
Emotions were the focus of intense debates in medieval and early modern philosophy. Tho-mas Aquinas, William Ockham, Renι Descartes, Baruch de Spinoza and many other philoso-phers explored the nature of emotions, the role they play in our mental life and the impact they have on our actions. Scholastic and modern thinkers did not confine themselves to de-scribing particular emotions but analyzed them within the framework of a comprehensive theory of the mind. As soon as this theory changed, the explanation of emotions changed as well. Therefore, one needs to look at the transformation of the theoretical framework (e.g., the transition from Aristotelian to Dualist and Monist theories of the mind), if one wants to un-derstand the crucial changes that took place in the period between 1250 and 1650.
This course will focus on four prominent philosophers in the discussions on emotions, paying particular attention to their metaphysical framework. We will deal with the following prob-lems:
1. The nature of emotions: How was the ontological status of emotions explained? How were emotions related to beliefs, wishes, sensations and other mental states? And what place was assigned to bodily aspects of emotions?
2. The causal mechanism of emotions: What kind of causal story did medieval and early modern philosophers tell about emotions? What role did perceptions and beliefs play in this story? And what were emotions supposed to cause in turn?
3. The responsibility for emotions: Were emotions taken to be passive states that simply affect us? Or were they considered to be states that we can actively control? And if so, how far reaches this control? Can we be blamed if we fail to control them?
We will discuss these questions on the basis of a close reading of selected texts by Aquinas, Ockham, Descartes and Spinoza (see list of primary sources). No special knowledge of these authors or their intellectual background is required. All texts are available in English transla-tion. Knowledge of Latin and French is helpful but not necessary.
Literature
Primary sources
Descartes, R., The Passions of the Soul, in: The Philosophical Writings, vol. 1, transl. by J. Cottingham, R. Stoothoff, D. Murdoch, Cambridge & New York: Cambridge Univer-sity Press 1985.
Spinoza, B., Ethics, in: A Spinoza Reader, transl. by E. Curley, Princeton: Princeton Univer-sity Press 1994.
Thomas Aquinas, The Emotions, in: Summa Theologiae, vol. 19, transl. by E. D’Arcy, Cam-bridge & New York: Cambridge University Press 2006.
William of Ockham, Quodlibetal Questions, transl. by A. Freddoso & F. E. Kelley, New Ha-ven & London: Yale University Press 1991.
Secondary literature (only introductions and surveys, a detailed list for each author will be provided at the beginning of the course)
Brown, D. J., Descartes and the Passionate Mind, Cambridge & New York: Cambridge Uni-versity Press 2006.
Della Rocca, M., Spinoza, London & New York: Routledge 2008.
James, S., Passion and Action. The Emotions in Seventeenth-Century Philosophy, Oxford: Clarendon 1997.
Knuuttila, S., Emotions in Ancient and Medieval Philosophy, Oxford: Clarendon 2004.
Lagerlund, H. & Yrjφnsuuri, M. (eds.), Emotions and Choice from Boethius to Descartes, Dordrecht: Kluwer 2002.
δχεψρ ιςψκ α- 7 ωαεςεϊ ξψελζιν 1.5.09-18.6.09
Emotions were the focus of intense debates in medieval and early modern philosophy. Tho-mas Aquinas, William Ockham, Renι Descartes, Baruch de Spinoza and many other philoso-phers explored the nature of emotions, the role they play in our mental life and the impact they have on our actions. Scholastic and modern thinkers did not confine themselves to de-scribing particular emotions but analyzed them within the framework of a comprehensive theory of the mind. As soon as this theory changed, the explanation of emotions changed as well. Therefore, one needs to look at the transformation of the theoretical framework (e.g., the transition from Aristotelian to Dualist and Monist theories of the mind), if one wants to un-derstand the crucial changes that took place in the period between 1250 and 1650.
This course will focus on four prominent philosophers in the discussions on emotions, paying particular attention to their metaphysical framework. We will deal with the following prob-lems:
1. The nature of emotions: How was the ontological status of emotions explained? How were emotions related to beliefs, wishes, sensations and other mental states? And what place was assigned to bodily aspects of emotions?
2. The causal mechanism of emotions: What kind of causal story did medieval and early modern philosophers tell about emotions? What role did perceptions and beliefs play in this story? And what were emotions supposed to cause in turn?
3. The responsibility for emotions: Were emotions taken to be passive states that simply affect us? Or were they considered to be states that we can actively control? And if so, how far reaches this control? Can we be blamed if we fail to control them?
We will discuss these questions on the basis of a close reading of selected texts by Aquinas, Ockham, Descartes and Spinoza (see list of primary sources). No special knowledge of these authors or their intellectual background is required. All texts are available in English transla-tion. Knowledge of Latin and French is helpful but not necessary.
Literature
Primary sources
Descartes, R., The Passions of the Soul, in: The Philosophical Writings, vol. 1, transl. by J. Cottingham, R. Stoothoff, D. Murdoch, Cambridge & New York: Cambridge Univer-sity Press 1985.
Spinoza, B., Ethics, in: A Spinoza Reader, transl. by E. Curley, Princeton: Princeton Univer-sity Press 1994.
Thomas Aquinas, The Emotions, in: Summa Theologiae, vol. 19, transl. by E. D’Arcy, Cam-bridge & New York: Cambridge University Press 2006.
William of Ockham, Quodlibetal Questions, transl. by A. Freddoso & F. E. Kelley, New Ha-ven & London: Yale University Press 1991.
Secondary literature (only introductions and surveys, a detailed list for each author will be provided at the beginning of the course)
Brown, D. J., Descartes and the Passionate Mind, Cambridge & New York: Cambridge Uni-versity Press 2006.
Della Rocca, M., Spinoza, London & New York: Routledge 2008.
James, S., Passion and Action. The Emotions in Seventeenth-Century Philosophy, Oxford: Clarendon 1997.
Knuuttila, S., Emotions in Ancient and Medieval Philosophy, Oxford: Clarendon 2004.
Lagerlund, H. & Yrjφnsuuri, M. (eds.), Emotions and Choice from Boethius to Descartes, Dordrecht: Kluwer 2002.
γψιωεϊ χγν: δχεψρ ιςψκ α- 7 ωαεςεϊ ξψελζιν 1..5.09- 18.6.09
δςψεϊ: δχεψρ ιπϊο αΰπβμιϊ
αηιπεϊ
ωμθεο, ξωιμδ ειγς αδβεϊε ωμ τεχε (06594017)
ρξιπψ
τψετ' ςγι ΰετιψ
δρξιπψ ιϊαρρ ςμ χψιΰδ ωιθϊιϊ αδψφΰεϊ ωμ ξιωμ τεχε αχεμβ' γδ τψΰπρ αωπιν 1979-1976. πςχεα ΰηψι δηχιψδ δβπΰμεβιϊ ωτεχε ξφις μξςψκ δωμιθδ δψιαεπι, μξωιμδ (governmentalitι) εμβμβεμιδ ξδλεη δτρθεψι (pastoral power) ςγ μξγιπδ δξεγψπιϊ, εμαιε-λεη (bio-pouvoir). πωϊξω αωιμεα ιεφΰ δγετο ωτεχε ξφις αιο ηχιψδ διρθεψιϊ μηωιαδ ϊιΰεψθιϊ λγι μαψψ ΰϊ δδαπιδ δξξωμιϊ ωμ "δςπιιο δξερψι" εμδφιβ ξηγω ωΰμεϊ τιμερετιεϊ ξελψεϊ ςμ "θεαϊ δξγιπδ", ςμ ωμθεο, αιθηεο εηιψεϊ.
δρξιπψ ξιεςγ μϊμξιγι ϊεΰψ ωπι.
γψιωεϊ χγν: ϊμξιγι ϊεΰψ ωπι
δςψεϊ:
αηιπεϊ
ϊιΰεγεψ ΰγεψπε: ΰξπεϊ ετιμερετιδ (06594200)
ρξιπψ
τψετ' ξωδ φεχψξο
ριμαερ: δρξιπψ ιεχγω λεμε μχψιΰδ αθχρθιν ωμ ΰγεψπε ςμ ΰξπεϊ, ξεριχδ ερτψεϊ εμγιεπιν αδχωψιδν δρεφιεμεβιιν εδτιμερετιιν
χαμϊ χψγιθ:
ςαεγδ ρξιπψιεπιϊ ΰε ςαεγϊ ψτψθ
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ ωμ δξγς μξϊχγξιν (06594613)
ωιςεψ
τψετ` ξπην τιω
δχεψρ ιαχω μδεεγς ξχψεα ΰμ δξρεψϊ δΰπμιθιϊ ατιμερετιδ ωμ δξγς, εμςξεγ ςμ λεηδ εςμ ξβαμεϊιδ. πςωδ ζΰϊ ϊεκ ςιεο χψεα αωμεωδ ΰρτχθιν τιμερετιιν αςιιϊιιν ωμ δτςιμεϊ δξγςιϊ αΰωψ διΰ: (ΰ) δαςιιϊιεϊ δλψελδ απιϊεη ξδ ωξεςπχ μδωςψδ ςμ ιγι ϊεφΰδ ηιεαιϊ ωμ ξαηο ΰξτιψι, (α) δαςιιϊιεϊ λψελδ ααιψεψ επιϊεη ξεωβ δδραψ λτι ωδεΰ πεδβ αξγς, (β) δαςιιϊιεϊ δλψελδ αδφαςδ ςμ ΰξεϊ ξιγδ ξϊχαμεϊ ςμ δγςϊ ωμ χιγξδ ξγςιϊ ετςιμεϊ ξγςιϊ ψφιεπμιϊ.
χαμϊ χψγιθ:
ξωιξϊ αιϊ: δβωδ αϊΰψικ___________
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ϊψβιμ ατιμερετιδ ωμ δξγς (06595287)
ϊψβιμ
ξψ πιφο ξιθμ
ϊψβιμ ατιμερετιδ ωμ δξγς (δξωκ)
------------------------------------------------------------
ριμαερ – ρξρθψ α', ϊωρ"θ
αξρβψϊ δϊψβιμ πχψΰ επγεο αλξδ ξο δθχρθιν δξψλζιιν ωμ δτιμερετιδ ωμ δξγς, αξΰδ δςωψιν. δχεψρ ιςρεχ αωΰμϊ ξχεψ διγς δξγςι, ξαπδε εϊεχτε, αΰξφςεϊ δϊξχγεϊ αωμεωδ ΰρτχθιν ξψλζιιν ωμ τιμερετιϊ δξγς αξρεψϊ δΰπμιθιϊ: δδαηπδ αιο ξωτθιν ΰπμιθιιν εριπϊθιιν, ξεωβ δδραψ δξγςι, εωΰμϊ ΰξεϊ δξιγδ μχιγξδ εμτςιμεϊ ψφιεπΰμιϊ αξγς. αξδμκ δχεψρ πτϊη γιεο ραια δπεωΰιν δξψλζιν αδν ςερχιν δθχρθιν εππρδ μαγεχ, αιο διϊψ, ξγες ωΰμεϊ ΰμδ δςριχε λξδ ξβγεμι δτιμερετιν, ςγ λξδ δεωτςε τιμερετιν ΰμδ ξςξγεϊ χεγξιδν εδβιαε μδο, εξδ διιϊδ ϊψεξϊν μδαδψϊο επιρεηο δξηεγω ωμ δωΰμεϊ.
ςμ δξωϊϊτιν αϊψβιμ ξεθμϊ ηεαϊ δδωϊϊτεϊ, εδβωδ αλϊα ωμ ωμεω ςαεγεϊ χφψεϊ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δτιμερετιδ ωμ ΰψπρθ χΰριψψ (06595385)
ρξιπψ
τψετ' βγςεο τψειγπθμ
αρξιπψ ζδ πςρεχ ατιμερετιδ ωμ ξιιφβδ δξεαδχ ωμ δπΰεψεϊ αϊχετϊ "ειιξΰψ", μΰξεψ αϊχετδ ωαιο ωϊι ξμηξεϊ δςεμν αβψξπιδ. πωιν γβω ξιεηγ ςμ ϊτιωϊε ωμ χΰριψψ ΰϊ δδτλιν ωμ πΰεψεϊ: ξιϊερ, γϊ, δψεξΰπθιχδ, τιμερετιϊ δηιιν ελε'. πγψωϊ πλεπεϊ μχψεΰ εμγεεη αρξιπψ ςμ λϊαιν ωμ χΰριψψ εΰηψιν, εψφειδ (ΰκ μΰ πγψωϊ) ιγιςϊ βψξπιϊ μχψιΰϊ λϊαιν ωμΰ ϊεψβξε.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τιμερετιδ ωμ δξϊξθιχδ (06596001)
ωιςεψ
τψετ` μιΰε χεψι
τιμερετιδ ωμ δξϊξθιχδ
δχεψρ ςερχ ααςιεϊ δτιμερετιεϊ διρεγιεϊ ωςπιιπο αιγς δξϊξθι: ξδ θιαε ωμ διγς δζδ? ΰικ δεΰ ξο δΰτωψ? ξδ ωεπδ εξδ ξωεϊσ μιγς δξϊξθι εμιγς δξγςι αλμμ? ξδ αιπε μαιο ρεβι ιγς ΰηψιν? δΰν διγς δξϊξθι δεΰ ιγς εεγΰι, εΰν λο, ξδ δξχεψ μεεγΰεϊ ζε? ξδε πεωΰ δξηχψ δξϊξθι εξδε ξεωΰ διγς δζδ?
αξδμκ δχεψρ πρχεψ ξρτψ βιωεϊ ξρεψϊιεϊ δξπρεϊ μδϊξεγγ ςν αςιεϊ ΰμε, εππϊη ΰϊ διϊψεπεϊ εδηρψεπεϊ ωμ λμ ΰηϊ ξο δβιωεϊ δμμε.
δχεψρ ρεχψ ωΰμεϊ δξϊξχγεϊ αςιχψ αωπι ϊηεξι ιγς ξϊξθι ξψλζιιν: δβιΰεξθψιδ εδΰψιϊξθχιδ. δχεψρ ΰιπε ξπιη ιγς ξεχγν αξϊξθιχδ ΰε ατιμερετιδ, εδξεωβιν δπγψωιν ιμξγε μτι δφεψκ αξδμκ δχεψρ ςφξε.
αρεσ δχεψρ ιϊχιιν ξαηο ωαε δϊμξιγιν ιϊαχωε μχψεΰ θχθρ δςερχ ατιμερετιδ ωμ δξϊξθιχδ, εμςπεϊ ςμ ξρτψ ωΰμεϊ δχωεψεϊ μθχρθ, ϊεκ δϊιιηρεϊ μηεξψ ωπμξγ αχεψρ. μξιγς περσ ςμ δξαηο ιω μδχιω λΰο.
ψΰωι τψχιν μδψφΰεϊ
δτιμερετιδ ωμ δξϊξθιχδ ξδι? λξδ ωΰμεϊ μξηωαδ
ιγς ΰ-τψιΰεψι ειγς ΰξτιψι, ιγς ΰπμιθι ειγς ριπϊθι - χΰπθ εδριπϊθι ΰ-τψιΰεψι
δβιΰεξθψιδ δΰΰεχμιγιϊ εξωξςεϊδ δτιμερετιϊ
δβιΰεξθψιδ δμΰ-ΰΰεχμιγιϊ εξωξςεϊδ δτιμερετιϊ
ϊεψϊ χΰπθ μΰεψ βιμει δβιΰεξθψιεϊ δμΰ-ΰΰεχμιγιεϊ - τψωπειεϊ ΰτωψιεϊ
ΰψιϊξθχιδ αξαθ διρθεψι - δϊτϊηεϊ ξςψλεϊ δξτρψιν
δΰχριεξεϊ ωμ τιΰπε εδβγψεϊ ξςψλεϊ δξρτψιν
ιρεγεϊ δξϊξθιχδ - βιωεϊ ξρεψϊιεϊ εαχεψϊο
ξωτθι βγμ εξωξςεϊο δτιμερετιϊ
βιωεϊ ΰμθψπθιαιεϊ ατιμερετιδ ωμ δξϊξθιχδ
This course is devoted to discussing the basic philosophical issues related with the question of mathematical knowledge: what is the nature of this kind of knowledge? How it is possible? What is different and what is common to mathematical knowledge and other kinds of scientific knowledge? Is mathematical knowledge certain? If so: what is the source of this certainty? What is the subject matter of mathematics?
The course discusses various traditional approaches to answering these kinds of questions, while trying to disclose their strengths and weaknesses. Two main filed of mathematical knowledge are at the focus of discussion: geometry and arithmetic.
Students with strong backgrounds in either mathematics or philosophy will be able to connect in a significant way the topics discussed in the course with their own background knowledge. Nevertheless, the course does not assume previous knowledge in either field, and all the necessary concepts will be defined and discussed from scratch.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ςιεπιν αξεωβ δΰιγιΰεμεβιδ (06596003)
ρξιπψ
τψετ` ξωδ φεχψξο
ριμαερ: δρξιπψ ιςρεχ αςιεπιν διρθεψιιν ετιμερετιιν αξεωβ δτιμερετιδ. ρτψ διρεγ ωιωξω λξχψΰδ αριριϊ μρξιπψ Slavoj Žižek (ed.), Mapping Ideologyδεΰ:
χαμϊ χψγιθ:
ςαεγδ ρξιπψιεπιϊ ΰε ςαεγϊ ψτψθ
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δτιμερετιδ ωμ ωμξδ ξιιξεο (06596120)
ρξιπψ
τψετ' βγςεο τψειγπθμ
ωμξδ ξιξεο (1753-1800) λϊα τιψεωιν μλϊαιν τιμερετιιν, δημ αΰψιρθε εημδ αχΰπθ. δρξιπψ ιϊξχγ αωΰμδ ΰν πιϊο μιιηρ με τιμερετιδ ωιθϊιϊ ωξξπδ πεαςεϊ δςξγεϊ ωδεΰ πεχθ ατιψεωιε ΰε ωςξγεϊιε ΰιπο ςχαιεϊ, ΰε μηιμετιο ξϊΰιξεϊ ςφξο μτιμερετιδ ΰεϊδ δεΰ ξτψω. πϊψλζ αλϊαιν δξφειιν αςαψιϊ ΰε αΰπβμιϊ: "ξρδ ςμ δτιμερετιδ δθψπρθπγπθΰμιϊ" (τιψεω μ"αιχεψϊ δϊαεπδ δθδεψδ"), "βαςϊ δξεψδ" (τιψεω μ"ξεψδ παελιν" εαϊελε βν τιψεω μ"ξεςγι δωηψ" μξπγμρζεο), αημιτϊ δξλϊαιν ςν ψιιπδεμγ εαημχιν ξΰεθεαιεβψτιδ ("ηιι ωμξδ ξιξεο").
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ςψλιν εςεαγεϊ: δεειλεη αιο ΰγεψπε μτετψ (06621131)
ωιςεψ
γ"ψ πεςδ βγι
α-1961 δϊλπρδ δΰβεγδ δρεφιεμεβιϊ δβψξπιϊ αθεαιπβο λγι μγεο αθιαο ωμ ωιθεϊ δξηχψ ωμ ξγςι δηαψδ εδτβιωδ αιο ωϊι γξειεϊ ξτϊη ξωπι χθαιν ΰιπθμχθεΰμιιν αηωιαδ δξςψαιϊ: δϊιΰεψθιχο δηαψϊι-αιχεψϊι ϊιΰεγεψ ΰγεψπε ετιμερεσ δξγς δψφιεπμιρθι-αιχεψϊι χψμ τετψ. αξτβω ξρελρκ ζδ ςμϊδ αςιιϊ δξϊη αιο ςψλιν μςεαγεϊ, λΰωψ τετψ ξωξω πφιβ δβιωδ δτεζιθιαιρθιϊ, δξϊςχωϊ ςμ δτψγδ ξεημθϊ αιο ωιχεμιν ξγςιιν μωιχεμιν ηευ-ξγςιιν (ςψλιιν), εΰγεψπε – πφιβ δβιωδ δγιΰμχθιϊ, δθεςπϊ μϊιεεκ δγγι, αμϊι πξπς, αιο ςψλιν μςεαγεϊ. μξψεϊ δδχωψ δρεφιεμεβι δξιιγι ωμ δγιεο, διδ αψεψ μξωϊϊτι δλιπερ, λι ξγεαψ αεειλεη ςχψεπι ςμ ϊτιωϊ δξγς ΰε διγς δξγςι. ειλεη ζδ εδαιχεψϊ δγιΰμχθιϊ ωμ ΰγεψπε ςμ ςξγϊ τετψ αξιεηγ, ιωξωε ΰεϊπε λγι μςξεγ ςμ διηρ ςψλιν-ςεαγεϊ αξγςι δθας μςεξϊ ξγςι δηαψδ εδψεη εμαηεο ΰϊ δωΰμδ δΰν ΰξπν ςψλιν δν ρεβ ωμ 'ξθψγ' ρεαιιχθιαι αςεμν δςεαγεϊ, εαςμι δωτςδ μΰ-ψφειδ ςμ δμιλι δηχιψδ ΰε ωξΰ δν ημχ αμϊι πτψγ ξο δ"ςεαγεϊ" εξιιφβιν, μξςωδ, ΰϊ ξπβπεπι δδϊπιδ δηαψϊιιν ΰε δτριλεμεβιιν ωτεςμιν ςμ δηεχψ/ϊ εςμ ξεωΰι δηχιψδ λΰηγ?
δχεψρ ξωμα δχπιδ ωμ ξιεξπειεϊ μξιγδ αριριεϊ δπηεφεϊ μχψιΰδ αιχεψϊιϊ ωμ θχρθιν εμλϊιαδ ατεψξθ ΰχγξι, ζΰϊ αδιωςο ςμ ηεξψι δχψιΰδ, ςμ χθςι θχρθιν παηψιν περτιν εςμ ϊλπιν ρτφιτιιν ωμ πεωΰ δγιεο.
δξιεξπειεϊ λεμμεϊ:
(1) ζιδει εξιτει θχρθεΰμι: δβγψδ ωμ πεωΰ γιεο, ωΰμδ μγιεο (ΰε ωΰμϊ ξηχψ), θςπεϊ ξψλζιεϊ εξρχπεϊ, ΰετπι αιρερ, ξχεψεϊ ψΰωεπιιν εξωπιιν, ςεαγεϊ εδωςψεϊ, αιρερ.
(2) λμμι ψιωεν εφιθεθ εδδιβιεο δΰχγξι ωμδν: ωιξεω αξχεψεϊ λΰρξλϊΰεϊ, ξψΰι ξχεν εδςψεϊ ωεμιιν, ψωιξδ αιαμιεβψτιϊ.
(3) λϊιαϊ ηιαεψ αςμ ΰετι ΰχγξι: αηιψδ εδβγψδ ωμ πεωΰ, δφβδ ωμ ωΰμϊ γιεο, θςπδ ξψλζιϊ εαιρερ, αηιψϊ ξχεψεϊ, ιιωεν ωμ λμμι ψιωεν εφιθεθ εωμ λμμι δβωδ ϊχπιϊ.
ξψλιαι δφιεο δρετι: πεληεϊ, δωϊϊτεϊ εξςεψαεϊ – 10%, ξθμϊ ΰξφς δρξρθψ – 30%, δξθμδ δξρλξϊ – 60%.
Values and Facts: The Popper-Adorno Debate
In 1961 the German Sociological Association in Tόbingen convened in order to discuss the nature of methodology in the social sciences, bringing together two prominent figures and intellectual poles in Western thought: the social critical-theoretician Theodor W. Adorno and the critical-rationalist philosopher of science Karl R. Popper. One of the central themes in this heated debate was the conflict between values and facts, with Popper as the representative of the positivist approach which insists on a strict separation between scientific and non-scientific considerations, and Adorno as representative of the dialectical approach which claims for mutual and unavoidable mediation between values and facts. Albeit the immediate sociological context, it was evident to all participants in the convention that this was a fundamental debate about the nature of scientific knowledge. The debate and Adorno’s dialectical critique in specific will serve to examine the difference between the fact-value relation in the natural and in the social sciences and to tackle with the question whether values are indeed a kind of subjective nuisance in the world of ‘facts’ or are they inseparable of facts and reflect the social or psychological conditioning mechanisms which affect both the investigator and the objects of investigation.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
διηιγ αϊψαεϊ διδεγιϊ δξεγψπιϊ (06621132)
ωε"ϊ
γ"ψ ϊξψ ΰιμϊ-ιβεψι
ξθψϊ δχεψρ: διΰ μδφιβ ϊτιρεϊ ΰιπγιεειγεΰμιεϊ ωεπεϊ ωμ χιεν ιδεγι, αΰξφςεϊ τπιδ μδεβιν ιδεγιν ωεπιν – ωτιπεζδ, αεαψ, ψεζπφεειιβ, ρεμεαιιφ'ιχ, τψειιγ εΰηψιν – εμωζεψ ΰεϊο αριτεψι ηριγιν, ΰβγεϊ, ξωμιν εξγψωιν ξο δξχεψεϊ διδεγιιν.
πεωΰι δχεψρ: αξρβψϊ δτιμερετιδ δχιεξιϊ (ΰχζιρθπφιΰμιρθιϊ), δΰγν ϊετρ ΰϊ ςφξε ΰμ ξεμ εΰσ λπβγ δηαψδ ωαδ δεΰ ηι εδϊψαεϊ ωαϊελδ δεΰ τεςμ. ςξγδ χιεξιϊ ζε ϊχτδ βν ααεΰπε μγεο αΰγν δξΰξιο. παχω μδαιο ΰικ πψΰδ, ξϊπδβ εηεωα δτψθ-διηιγ ωΰιπε ϊετρ ΰϊ ςφξε λιδεγι αζλεϊ μιξεγ ϊεψδ εχιεν ξφεεϊ. δχεψρ ιϊηχδ ΰηψ γψλε ωμ ΰγν λιδεγι ειαηο ΰϊ γψλε ΰμ ΰξεπδ ξηευ μξρβψεϊ δγϊ: λμεξψ μΰ δγϊ ξβγιψδ ΰϊ δξΰξιο, ΰμΰ δεΰ χεας ΰϊ γϊιεϊε. ιεφβε βν γξειεϊιδο ωμ πωιν ξΰξιπεϊ ωϊετρεϊ ΰϊ ςφξο λιδεγιεϊ μμΰ χωψ μχιεν ξφεεϊ.
ξιεξπειεϊ ΰχγξιεϊ: δχπιιϊ ξιεξπειεϊ μχψιΰδ αιχεψϊιϊ ωμ θχρθιν εμλϊιαδ αξϊλεπϊ ΰχγξιϊ.
δχεψρ ιρϊιιν αςαεγδ ξρλξϊ.
γψιωεϊ δχεψρ εξψλιαι δφιεο δρετι: πεληεϊ εδωϊϊτεϊ τςιμδ – 10%, ξθμϊ ΰξφς δριξρθψ – 30%, ξθμδ ξρλξϊ – 60%.
The Individual in modern Jewish culture
Aims: This course will introduce students to different individualistic venture points to being a Jew. This will include the writings of salient Jewish thinkers and philosophers, such as Spinoza, Buber, Rosenzweig, Soloveitchik and Fraud.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μτερθ-ξεγψπιζν (06621156)
ωιςεψ
γ"ψ ηιιν γςεΰμ-μερχι
1.δξφα δξεγψπι εδςεμν δξςψαι: ϊτιρϊ δξφιΰεϊ δψιΰμιϊ εδψεξπθιϊ
2.δξφα δτερθ-ξεγψπι: ξεϊ δΰγν ετψεχ δςψλιν αξρεψϊ, αξγιπδ εαΰξπεϊ
3.δξτπδ δ- I ατιμερετιδ δξεγψπιϊ: αιχεψϊ δξηωαδ ςμ δδεεδ εςμ δχιεν
4.δξτπδ δ II : αιχεψϊ δρεαιχθ ωμ γιχΰψθ εδφε δχΰθβεψι ωμ χΰπθ
5.τψιγψικ πιθωδ: δδϊπςψεϊ ξο δΰξϊ δξεημθϊ λαριρ μηεειδ χιεξιϊ
6.αιχεψϊ δδιρθεψιδ, αιχεψϊ δξγς εδξεγμιν δριαϊιιν εδπιβεγιιν
7.ξιδε δΰηψ εξδε δδαγμ: ξιωμ τεχε, αιχεψϊ δωμιμδ εβιμει δωβςεο
8.ξωιτεθ δθςν δθδεψ [ωμ χΰπθ] μςαψ δλψδ αςμιεπεϊδ ωμ δΰξπεϊ
9.ξαεΰ μξηωαδ δηγωδ ςμ δξερψ: ψμθιαιζν ξερψι ΰε ΰϊιχδ ηγωδ?
10.ξδε δ"ωτς" εξδε δ"φιξφεν" – αιο δΰξπεϊ δξεγψπιεϊ μτερθ ξεγψπιϊ - I
11.δΰξπεϊ δξεγπιϊ ξεμ δΰξπεϊ δτερθ ξεγψπιϊ II: αιο τιχΰρε εγεωΰο
12.δτιμερετιδ λαιχεψϊ δθλπεμεβιδ, δχτιθμιζν εδβμεαμιζφιδ
ξθμϊ ρεσ χεψρ: δβωϊ ςαεγδ
13.δςιρεχ αξωξςεϊ αΰξπεϊ δβεσ εδξιφβ, δχεμπες, δειγΰε ΰψθ
14.ϊξεπϊ δςεμν δηγω αςχαεϊ δξηωαδ δτερθ ξεγψπιϊ: ψιαει εΰηγεϊ.
Introduction to Postmodern Philosophy
The purpose of this course is to articulate what is meant by the postmodern and postmodernism, to read a number of contemporary theorists, and to explore how these terms are appropriate for the reading of literary, art, architectural, and theoretical texts. But, what does it mean to be postmodern? What are the differences between the modern and the postmodern? What is the relation between postmodernism and post modernity? How have those differences been articulated by various contemporary philosophical, and art theorists? In what sense are there different postmodernism? In the post-Sept 11 world, how does postmodern thinking help to understand these significant events in contemporary cultures and societies? Initial focus will be on specific philosophers such as Foucault and Derrida, following the exploration of how aims, characteristics, and kinds of philosophic inquiry are linked to political and social considerations. Attention will turn toward the status of several prominent kinds of philosophical analysis within phenomenology and existentialism, among others, within each of these kinds, (1) conceptions of self, subjectivity, or (self)-consciousness, and intersubjectivity, (2) the analysis and role of language and art in philosophical inquiry, and (3) critiques of metaphysics.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μψθεψιχδ (06621450)
ωιςεψ
γ"ψ ωι τψεβμ
δψθεψιχδ διΰ ΰεξπεϊ δπΰεν, εΰλο αΰετο ξχεψι ζεδϊδ ςν δπΰεξιν εΰεξπεϊν. ΰκ δεβιν ωεπιν μΰεψκ ϊεμγεϊ δξηωαδ δξςψαιϊ δφιβε δωχτεϊ ωεπεϊ αιηρ μξδεϊδ, μϊλμιϊδ εμϊηεξι δγιεο αδν διΰ μεχηϊ ημχ.
δχεψρ ξφιβ, αΰετο διρθεψι εψςιεπι, δωχτεϊ αεμθεϊ αϊεμγεϊ δψθεψιχδ ξδςϊ δςϊιχδ εςγ "δψθεψιχδ δηγωδ" ωμ ηιιν τψμξο ξδξΰδ δςωψιν. δδεβιν ωαδωχτεϊιδν ςερχ δχεψρ δν: ΰτμθεο, ΰψιρθε, χιχψε, χεεΰπθιμιπερ, ΰεβερθιπερ, αιιχεο, χξταμ, πιθωδ εηιιν τψμξο.
δχεψρ ιρϊιιν ααηιπδ.
Introduction to Rhetoric
Rhetoric is the art of oration, and indeed was identified originally with the orators and their practice. Yet, during the history of western thought different thinkers have presented different view concerning its essence, its goal and its subjects.
The course presents, historically and philosophically, the central rhetorical views from ancient time to Perelman's "new rhetoric" of the twentieth century. It discusses the views of Plato, Aristotle, Cicero, Quintilian, Augustine, Ramus, Bacon, Campbell, Nietzsche and Chaim Perelman.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ζ`ΰχ μΰχΰο (06622048)
ωιςεψ
γ"ψ ιφηχ απιξιπι
ζ'ΰχ μΰχΰο ιγες λτριλεΰπμιθιχΰι δωπει αιεϊψ αξημεχϊ ξΰζ τψειγ, ελζδ ωδεΰ "χωδ" μδαπδ. αχεψρ ζδ ππρδ μδϊξεγγ ςξδ λωπφιβ ΰϊ ςιχψι ξηωαϊε, αξρτψ ϊηπεϊ ηωεαεϊ αδϊτϊηεϊδ: δγιεο δξεχγν ςμ ωμα δξψΰδ, δγιεο αωπεϊ δ-50 ςμ δργψ δριξαεμι εδιηρ αιο ωτδ μμΰ-ξεγς εδςπιιο δδεμκ εβεαψ ΰφμ μΰχΰο δξΰεηψ αξξωι, αξδ ωΰιπε-πβιω. δλψϊ ξηωαϊε ψμεεπθιϊ ςγ διεν μλμ ξι ωςερχ αϊηεξι διγς αξγςι δψεη εδηαψδ, ξτιμερετιδ εηχψ δμωεο εδρτψεϊ ςγ μιξεγι δξβγψ εΰπϊψετεμεβιδ.
Jacques Lacan
The course will be dedicated to a presentation of the psychoanalytic theory of Jacques Lacan (1901-1981), the radical French psychoanalyst. During the course, we will examine Lacan’s “iconoclastic,” perhaps even Jewish, attitude that emphasizes the Symbolic (instead of the Imaginary) order, the role of language and the Father’s position in relation to the subject. To that end, we will read texts such as “Mirror Stage” (1936), “Seminar III – Psychoses” (1955-6), Seminar XI (1964), and a special attention, naturally, will be given to Lacan’s “Introduction to the Names-of-the-Father Seminar” (1963).
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξωξςεϊ αηιιν: διαθιν τιμερετιιν ετριλεμεβιιν (06622052)
ωιςεψ
γ"ψ ϊξψ ΰιμϊ -ιβεψι
ξθψϊ δχεψρ: δφβϊ ϊωεαεϊ ωεπεϊ μωΰμϊ ξωξςεϊ δηιιν: ΰεωψ, ΰξεπδ, ξερψ, ΰδαδ, λρσ εςεγ.
πεωΰι δχεψρ: δϊημϊ δγιεο αωΰμεϊ: μξδ μηιεϊ? αωαιμ ξδ εΰικ ψΰει μηιεϊ? ξαηιπδ τιμερετιϊ ιεβγψε: ξωξςεϊ δξωξςεϊ, χιεν αςμ ξωξςεϊ εδιηρ ωαιο δξωξςεϊ μαιο δχιεν ατεςμ. ϊεφβπδ βιωεϊ τριλεμεβιεϊ ωεπεϊ μδϊξεγγεϊ ςν χιεν ωρετε ξεεϊ. δχεψρ ιϊιιηρ μςξγεϊ τιμερετιεϊ ωμ ρεχψΰθρ, ΰψιρθε, ιεν, τρχμ, ωετπδΰεΰψ, πιθωδ, χιψχβεψ, ειθβπωθιιο εχΰξι; εμςξγεϊ τριλεμεβιεϊ ωμ τψειγ, ιεπβ, β'ιιξρ, τψεν, τψΰπχμ ειΰμεν.
γψιωεϊ δχεψρ: ξαηο (ψεαε ξαηο ψα-αψιψδ, ΰξψιχΰι).
απερσ, ςμ δρθεγπθιν μδϊςγλο αΰϊψ VIRTUAL-TAU ωμ δχεψρ, μδαιΰ μλμ ωιςεψ θχρθιν ωιετιςε αΰϊψ εμδωϊϊσ αχαεφϊ δγιεο ωϊϊχιιν αε αξδμκ δρξρθψ.
Meaning in Life: Philosophical and Psychological Perspectives
Aims: This course will introduce students to fundamental philosophical and psychological theories on the meaning to life. This will include the writings of salient philosophers, such as Plato, Aristotle, Hume, Pascal, Shopenhauer, Nietzshe, Kierkegaard, Wittgenstein and Camus; and renowned psychologists, such as Fraud, Jung, James, Fromm, Frankel and Yalom.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δωΰμδ διδεγιϊ αψΰι δτιμερετιδ ωμ δχιεν: ςιεο αξωπϊε ωμ ρΰψθψ (06622113)
ωιςεψ
ξψ ΰμι ωιιπτμγ
ξηωαϊε ωμ ζ'ΰο τεμ ρΰψθψ – ΰηγ ξδδεβιν δφψτϊιιν δηωεαιν ωμ δξΰδ δςωψιν – ξΰετιιπϊ ςμ ιγι πιριεπε μηγω ΰϊ ξηωαϊ δξερψ ςμ αριρ ωεπδ ξζδ ςμιε πιρε δδεβιν δχμΰριιν ωμ ΰιψετδ δξεγψπιϊ μαρρδ, εζΰϊ αμα μιαδ ωμ ΰιψετδ δχψεςδ ωμ ΰηψι ξμηξϊ δςεμν δωπιιδ. ΰεμν αγ ααγ, δβεϊε ωμ ρΰψθψ ξϊΰτιιπϊ αλκ ωδιΰ πιρϊδ μηωεα ξηγω, ΰηψι δξμηξδ, ΰϊ ωΰμϊ διδεγι, δψηχ ξλμ χεπεθφιδ ωμιμιϊ ωωΰμδ ζε μαωδ αϊχετεϊ χεγξεϊ (δηιαεψ ωμ ρΰψθψ δψδεψιν αωΰμδ διδεγιϊ δεΰ πιριεο μηωεα ΰϊ δΰγν διδεγι αιηρ μΰιψετδ αΰετο ηιεαι). δωΰμεϊ δχιεξιεϊ δλμμιεϊ (ωΰμϊ δΰγν, ωΰμϊ δξερψ), πγεπεϊ λκ αξηωαϊ ρΰψθψ αφγ ωΰμεϊ ιιηεγιεϊ δπεβςεϊ μςεαγϊιεϊ διδεγιϊ (δωΰμδ διδεγιϊ) – ωιμεα δξζξιο ψτμχριδ ιιηεγιϊ ςμ δξεγψπιεϊ ωμ διδεγι μδ ιεχγω δχεψρ.
δχεψρ ιϊημχ μωμεωδ ημχιν: αημχ δψΰωεο, ελψχς λμμι, πϊιιηρ μτιμερετιδ δχιεξιϊ ωμ ρΰψθψ ξϊεκ ςιεο δο ατψεζδ ωμε (δαηιμδ) εδο αλϊιαδ δςιεπιϊ ωμε (διωεϊ εδΰιο). ΰϊ δημχ δωπι ωμ δχεψρ πχγιω μχψιΰδ ωμ δδψδεψιν αωΰμδ διδεγιϊ (1946) ξϊεκ τψρτχθιαδ ωμ δτιμερετιδ δλμμιϊ ωμ ρΰψθψ. δημχ δΰηψεο ωμ δχεψρ ιεχγω μξηωαδ δξΰεηψϊ ωμ ρΰψθψ – ζε ωαΰδ μαιθει αρτψ ϊχεεδ ςλωιε (1980) – αδ δεΰ αεηο ξηγω ΰϊ ςξγεϊιε δχεγξεϊ αΰετο αιχεψϊι, εξαχω μηωεα ΰϊ δΰγν διδεγι αΰετο ηιεαι.
ξθμϊ ριεν: ςαεγδ
Existential Philosophy and the “Jewish Question” – A reading in J.-P. Sartre’s Thought
The course will address Sartre’s philosophy as a post World War II philosophy which is trying to rethink the fundamental question of ethics (mainly in Being and Nothingness). This attempt is coupled in Sartre’s thought with an original effort to think the Jewish question anew (as formulated in his Reflexions sur la question juive). Those two aspects of Sartre’s philosophy (the question of ethics and the “jewish question”) and the way they interact, will be the subject of our study.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δωτςϊε ωμ πιθωδ ςμ δτιμερετιν εδρετψιν δφψτϊιιν ωμ δξΰδ δ-20. (06682153)
ωε"ϊ
γ"ψ ρεζι ωθιιπαψβ
δτιμερεσ δβψξπι πιθωδ ξςεψψ ςπιιο ψα, μΰ ψχ αωμ ξηωαϊε ΰμΰ βν αωμ δδωτςδ δΰγιψδ ωξηωαδ ζε ιγςδ αςεμν αλμμ εαφψτϊ ατψθ.
ΰλο, μπιθωδ διιϊδ δωτςδ αεμθϊ αφψτϊ, εζΰϊ αωμ ωϊι ριαεϊ: λιεο ωξηωαϊε βψξδ ξδτκ ατιμερετιδ διΰ δθαιςδ ηεϊν ςμ δτιμερετιν (λξε αψβρεο, τεχε, γμεζ, γψιγδ); λιεο ωδιΰ δεαΰδ αωτδ ρτψεϊιϊ εδιΰ μΰ δβαιμδ ςφξδ μτιμερετιδ ΰμΰ δψηιαδ ΰϊ ωγδ δηχιψδ ωμδ ς"ι δλμμϊ δΰξπεϊ εδρτψεϊ, διΰ δωτιςδ ςμ ρετψιν (λξε ζ'ιγ, ξμψε, αθΰι ΰε αμπωε) εδεϊιψδ ςχαεϊ αιφιψεϊιδν.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δξχψιν ωμ τψειγ (06694084)
ρξιπψ
τψετ` ψεϊ ψεπο
δξχψιν ωμ τψειγ
ρξιπψ ζδ ιεχγω μχψιΰδ ΰιπθπριαιϊ αξχψιν δηωεαιν ωμ τψειγ: δξχψδ ωμ γεψδ, "ΰιω δζΰαιν", "ΰιω δςλαψιν", "δπρ δχθο" εδξχψδ ωμ δβπψμ ωψαψ. γψκ ηχιψδ ωμ λμ ΰηγ ξο δξχψιν δφμιη τψειγ μδαπεϊ ΰϊ διρεγεϊ ωμ δξαπιν δπτωιιν δωεπιν: ξο δξαπδ δδιρθψι γψκ δτψαψριδ, δΰεαρριδ εςγ δτριλεζδ. αρξιπψ πςχεα ΰηψ δξχψιν δΰμδ αλϊαιε ωμ τψειγ ελο πϊαεπο αχψιΰεϊ ξΰεηψεϊ ιεϊψ ωμ δξχψιν ωμ τψειγ, αξιεηγ χψιΰεϊ ωξφις ζ'ΰχ μΰχΰο. ζΰϊ ξϊεκ λεεπδ μηωεσ ΰϊ δδωμλεϊ δτιμερετιεϊ ωπιϊο μβζεψ ξξχψιν ΰμδ μβαι ϊτιρϊ δρεαιιχθιαιεϊ.
δπεωΰιν αδν πςρεχ ραια δξχψιν δν: ξδε "ριτεψ" ωμ ξχψδ? αΰιζδ ξεαο δξχψδ ξιιφβ ΰε ξλεπο ρεαιιχθ? ξδι δϊλμιϊ ωμ δϊδμικ δΰπμιθι ςμ τι δξχψιν δΰμδ, ΰε μξδ ξλεεο δϊδμικ δΰπμιθι? ξδ διηρ αιο δωιη ωξϊπδμ αιο δξθτμ εδξθετμ, αιο δτψωπειεϊ ωμ δξθτμ, μαιο "δΰξϊ" ωμ δρεαιιχθ? δΰν μ"ξχψδ" ιρεγεϊ ΰεπιαψρΰμιιν ΰε τψθιχεμψιιν? δΰν ριξτθεν δεΰ δξφΰδ ΰπμιθιϊ ΰε "ιωεϊ" χεγξϊ μΰπμιζδ?
δπεληεϊ ατβιωεϊ δρξιπψ εδωϊϊτεϊ τςιμδ αε δο ηεαδ εξδεεϊ 25% ξο δφιεο αρξιπψ.
Freud’s Cases
In this seminar we will read Freud’s main cases: the case of Dora, of “the Wolf man”, of “the Rat man”, “Little Hans” and “Schreber”. Through the analysis of these cases Freud constructed his idea of psychic structures: from hysteria and obsession through perversion to psychosis. In this seminar we will follow Freud’s cases and study also their later interpretations, especially those given by Jacques Lacan. Through this analysis the philosophical implications to be drawn from the cases regarding the conception of subjectivity will be disclosed.
The topics to be dealt with in this seminar are: what is the “story” of a case? In what sense does the case represent or constitute a subject? What is the purpose of the analytic process following these cases? How does the analytic discourse relate to the analyst’s interpretations and to the “truth” of the subject? Is the case universal or particular? Is the symptom an analytic invention or a pre-given entity?
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ιετιε ωμ δαμϊι ξεωμν: ϊτιωϊ διετι εδζο αεγδιζν διτπι (06872143)
ωιςεψ 2 ω"ρ
τψετ` ιςχα ψζ
δωιςεψ ιςρεχ αϊεψεϊ διετι διτπιεϊ, αξιεηγ αΰμδ ωχαμε ΰϊ δωψΰϊο ξςεμν δζο αεγδιζν. ϊεκ λγι ςιεο εγιεο αιφιψεϊ ΰξπεϊ ξςεμν δρτψεϊ, δωιψδ, δΰψλιθχθεψδ, δχψξιχδ, δφιεψ, θλρ δϊδ, εςεγ πςξεγ ςμ δδαθιν δΰρϊθιιν εδτιμερετιιν ωμ ςψλι δΰξπεϊ διτπιϊ: δςψλιν ωμ δαμϊι ξεωμν, δτβεν, δτωεθ, δξρϊεψι, δωχθ, διωο, εξχεξν ωκ δημμ δψιχ, δΰχψΰι εδρτεπθπι αϊεκ ιφιψϊ δΰξπεϊ
The Beauty of the Imperfect
The course will survey Japanese aesthetic theories, particularly those which were inspired by Zen Buddhism. While reading works of art from literature, poetry, architecture, ceramics, gardens, painting, tea ceremony and more, we shall discuss the philosophical as well as aesthetic aspects of aesthetic and philosophical values of Japanese art: the values of the imperfect, the simple, the raw, the old, the mysterious, the serene and quiet, as well as the place of the empty space, the coincidental and the spontaneous in the work of art and aesthetic theory.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ΰδαδ, ΰξϊ εγν αρτψεϊ δξετϊ δδεγιϊ (06872169)
ωιςεψ 2 ω"ρ
ξψ ΰαιϊψ ωεμξο
ωιςεψ ζδ ιφΰ μξρς αξςξχι δρτψεϊ δδεγιϊ, ρτψεϊ ωιφιψεϊ δξετϊ ωμδ τερςεϊ ςμ δηαμ δγχ ωαιο δΰπεωι μΰμεδι. βιαεψιδ ωμ ρτψεϊ ζε ΰιπν απι ΰγν ψβιμιν, εΰμιδ αςμι ξερψ ξτεχτχ ερεαμιν ξχεπτμιχθεΰμιεϊ τπιξιϊ εαςιεϊ πτωιεϊ ωεπεϊ. λεμν ιηγ, ΰμιν εΰπωιν, ξητωιν ΰηψ δΰδαδ εδΰξϊ ςμ ξπϊ μξφεΰ ξζεψ μξφεχεϊιδν εμςαεψ ξςαψ μξεβαμεϊν δξαπιϊ. λκ, μξωμ, ξηζψ δΰμ δβγεμ ωιεεδ ΰηψ δΰμδ, ςμ ξπϊ μδωϊηψψ ξςεφξϊ δξγιθφιδ ωμε. δαεγδΰ, μςεξϊε, ξεεϊψ ςμ δΰιωδ, ΰκ ξητω ΰηψ ΰξϊ ωϊφις με ςεπβ ωξιξι δξϊςμδ ςμ δΰεωψ δξεωβ αΰξφςεϊ δηεωιν. ϊμξιγιε ξαχωιν ΰηψ μιγδ ξηγω αςεμν ωλεμε θεα, αε λμ ϊωεχεϊιδν ξρετχεϊ ξςφξο. ΰκ μλξιδδ ΰμ δξψτΰ ιω ϊξιγ ξηιψ αγν εαλΰα. ψΰξδ δβιαεψ ξΰαγ ΰϊ ξξμλϊε, εαδξωκ βν ΰϊ ΰωϊε ριθδ, εμΰηψ ωπμην μδηζιψδ πεθω ΰεϊδ ςχα δρτχ μβαι θεξΰϊδ. αξδΰαδΰψθδ ξϊιν λμ δβιαεψιν αων δωξιψδ ςμ δργψ δγδψξι. δξωεψψ δβγεμ χΰμιγΰρδ ξφις λι ψχ ΰδαδ δξλιμδ ΰϊ λΰα δτψιγδ ξδΰδεα/δ ξβωιξδ ΰϊ ςφξδ, ελι ιω ϊτψ γχ αιο ΰδαδ μψξΰεϊ. αωιςεψ ζδ παηο ΰϊ διηρ δδεγι μΰδαδ εμΰξϊ γψκ χψιΰδ αριτεψιν ΰμδ εαΰηψιν.
"Love, Truth and Blood in Classical Indian Literature"
This class will journey through the realms of Indian literature. The heroes of classical Indian masterpieces inhabit a unique place somewhere between the human and the divine: the gods suffer from inner conflict and are morally handicapped, the humans possess supernatural power and insight. All together they search for love and truth, looking to transcend their structural limitations. For instance, the great god Shiva pursues Parvati's love so as to escape the intensity of his meditation. The Buddha leaves his wife and child in order to find pleasure beyond the one the senses afford. In stark opposition, his students seek rebirth in Buddhist heaven, where all desires are naturally fulfilled. But the search for wholeness always carries a painful cost: Rama looses his kingdom and wife, and after fighting to retrieve her abandons her to the beasts of the forest, wondering if she remained pure. The heroes of the Mahabharata all die in the name of cosmic law. The great poet Kalidasa seems to have believed the love is only truly fulfilled in separation, and the line between love and treachery is ill-defined. In this class we will examine the Indian view of love and truth through the reading of stories of these sorts.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δΰμιν τηγε ξο δξεεϊ...επλπρε ΰμ ϊεκ δεεγεϊ (06872174)
ωιςεψ 2 ω"ρ
ξψ ψτι τμγ
"δΰμιν τηγε ξο δξεεϊ...επλπρε ΰμ ϊεκ δεεγεϊ": ωτδ, ξιϊερ, εψιθεΰμ αδεγε δςϊιχδ
ΰηγ δηεχψιν αο ιξιπε δβγιψ ΰϊ δδιπγεΰιζν λ- "γϊν ωμ ΰμε ΰωψ ιεφψιν ξρεψεϊ, ξπφιηιν εξωπιν ΰεϊο λωδεεγεϊ ξδεεϊ μδο πχεγϊ ιιηερ μΰιωεω ρξλεϊο." ΰν ιω ξωδε ξο δΰξϊ αγαψιν ΰμε, ΰζι δαπδ ςξεχδ ιεϊψ ωμ δδιπγεΰιζν ξηιιαϊ ΰεϊπε μδιλψεϊ ξςξιχδ ιεϊψ ςν δϊψαεϊ δεεγιϊ δξδεεδ ξςψλϊ μιθεψβιϊ, ψιθεΰμιϊ, μωεπιϊ, ηαψϊιϊ, εΰιγιΰεμεβιϊ ξεψλαϊ εΰωψ απιβεγ μξδ ωξχεαμ μηωεα, ξςεμν μΰ τρχδ ξμωηχ ϊτχιγ αζιψδ δϊψαεϊιϊ αδεγε.
αχεψρ ζδ πϊξχγ αξΰτιιπιδ ωμ δϊψαεϊ δεεγιϊ λτι ωςεμδ ξο δλϊαιν δεεγιιν ςφξν εξο δξηχψιν δηωεαιν ΰεγεϊιδ. ϊεκ λγι χψιΰδ αϊψβεξιν ξϊεκ ξβεεο θχρθιν, πγεο αρεβιεϊ ξψλζιεϊ αϊτιρϊ δςεμν δεεγιϊ λβεο: δψιθεΰμ, δχεψαο, ξΰτιιπιδ εξςξγδ ωμ ωτϊ δψιθεΰμ, δξιϊεμεβιδ δςωιψδ, εδχερξεμεβιδ δξχωψϊ αιο δΰγν εραιαϊε. λξε λο πβς αΰρτχθιν διρθεψιιν ερεφιεμεβιιν ωμ ϊψαεϊ ζε.
"The Gods Feared Death…and Entered the Vedas": Language, Myth, and Ritual in Ancient India
A contemporary leading Indologist characterized Hinduism as: “Hinduism is the religion of those humans who create, perpetuate, and transform traditions with legitimizing reference to the authority of the Veda.” If there is some truth to this assertion, then a deeper understanding of the Hindu traditions is conditioned by a better acquaintance with the Vedic culture. This culture formed complex liturgical, ritualistic, linguistic, social, and ideological systems that, unlike what is generally assumed, have never ceased to play a role within the cultural sphere in India.
In this course we will focus on the main features of the Vedic culture, as they are understood from reading in the Vedic literature and the leading scholarly works on it. While reading together in a variety of translated Vedic texts, we will discuss some of the central points in Vedic world view, such as the ritual, the sacrifice, characteristics and status of language, the rich mythology, and the cosmology that connects humans with their surrounding. We will also touch some historical and sociological aspects of this culture.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
τπθριδ εξφιΰεϊ αρτψεϊ δδεγιϊ δχγεξδ (06872181)
ωιςεψ 2 ω"ρ
γ"ψ ηο μξτψθ
ΰηγ ξο δξχεψεϊ δηωεαιν μδλψεϊ ςν ςεμν-δγιξειιν ωμ ϊψαεϊ, δεΰ ρτψεϊδ δχπεπιϊ; ημχ ξδβγψϊδ δηιφεπιϊ εδτπιξιϊ ωμ ϊψαεϊ διΰ δΰετο ωαε δηαψδ ξαιΰδ μιγι αιθει ξερλν ΰϊ δπψθια ωμδ, ΰϊ ςψλιδ, ΰϊ δτο δγιγχθι ωδιΰ ξπρδ μδςαιψ μγεψεϊιδ δαΰιν, εΰϊ αιθειιδ διφιψϊιιν. δρτψεϊ ωξεψιωδ μπε ϊψαεϊ ςϊιχδ, διΰ ξχεψ αμϊι-πγμδ μδϊηχεϊ ΰηψ ςεμν-δγιξειιν διιηεγι ωδιδ μδ, εωαξιγδ ξρειξϊ ξιιφβ, εαξιγδ ψαδ βν ξωτις εχεας ΰϊ δγιπξιχδ δηαψϊιϊ, δΰρϊθιϊ εδδιρθεψιϊ.
δχεψρ δπεληι ξϊηχδ ΰηψ ξεθιαιν ξρειξιν ωμ δγξιεο δϊψαεϊι δδεγι, εζΰϊ αΰξφςεϊ ξαθ ΰμ ημχ (χθο) ξο δρτψεϊ δχπεπιϊ ωξμεεδ ΰϊ ϊψαειεϊ ϊϊ-διαωϊ, ξο δςεμν δςϊιχ εςγ διεν. αιο δξχεψεϊ δρτψεϊιιν ΰτωψ μξφεΰ ΰϊ δριτεψ δξιϊεμεβι δξιιφβ ςεμν-γιξειιν ξθΰτιρι, εμφγε ξςπδ μαςιεϊ χιεξιεϊ; ΰϊ ριτεψι διμγιν δγιγχθιιν, δξιιφβιν ειεφψιν πιριεο μδςαιψ ςψλιν ξερλξιν; εΰϊ δριτεψ δςξξι ωμ ςεμν διεν-ιεν, ωμ ιηρι-δΰπεω εδγιμξεϊ δηαψϊιεϊ, διηρ ΰμ δθας, εαρετε ωμ γαψ, ΰϊ δχαιςδ δΰπϊψετεμεβιϊ ωμ δϊψαεϊ. αξδμκ δχεψρ πελμ μδϊαεπο ημχιϊ αΰετο δξιεηγ εδξψϊχ ωαε παπδ ςεμν-δτπθριδ δδεγι δξιϊεμεβι, ςμ δξϊη δξεαπδ ωαε αιο λΰερ εθιψεσ, μαιο ργψ εηεχιεϊ; πελμ μδϊψων ξο δΰετο ωαε ρτψεϊ διμγιν δςϊιχδ αδεγε, ξπρδ μδηιεϊ αϊμξιγιδ ργψδ ωμ ςψλιν ιιηεγιιν; ΰϊ ιηρε δξιεηγ ωμ δξρτψ δδεγι ΰμ δθας, διςψ, δδψ; ΰμ δξιπιεϊ εδΰψεθιχδ, δςεωψ, δςεπι, εδργψ δηαψϊι αλμμ. ξαθ ζδ ιβμδ βν ΰϊ ξχεξο δξιεηγ ωμ χαεφεϊ-ωεμιιν αηαψδ δδεγιεϊ, ΰϊ διηρ μπωιν, μιμγιν, μζψιν, εΰτιμε μαςμι-ηιιν.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
χεμπες ςν "γψκ" (06872285)
τψε"ρ 4 ω"ρ
γ"ψ βμιδ τϊ- ωξιψ
λωπωΰμϊ δηλξδ δγΰεΰιρθιϊ, αρτψε ωμ β'εΰπβ γζδ ΰν ΰτωψ μμξεγ ΰϊ δγψκ (γΰε) διΰ ςεπδ "ξεαο ωμΰ. ΰικ ΰτωψ?" ΰκ ϊωεαϊδ ΰιπδ τωεθδ λμ ςιχψ: ξωδε ΰτωψ μμξεγ εξωδε ΰηψ μΰ. ΰπηπε ξπριν μμξεγ ςμ δγψκ, εξαχωιν μδαιο ξδ δεΰ ωΰπε ιλεμιν μμξεγ εξδ ΰμ μπε μαχω.
ατψε"ρ πφΰ ξπχεγϊ δπηδ λι δχεμπες δριπι πεϊο ψξζιν ςμ ϊτιρϊ δςεμν ωμ δγΰε. αξδμκ δτψε"ρ πφτδ ιηγ αχθςι ρψθιν ωμ αξΰιν ριπιιν λβεο φ'ο χΰιβδ, γΰι ριβ'ιδ , β'ΰπβ ιιξε, ριδ τιι, εεΰπβ ωιΰε ωεΰι εΰηψιν επαηο ΰϊ δψςιεπεϊ δξψλζιιν δςεμιν ξδρψθιν. ξεμ ΰμε ιςξγε δψςιεπεϊ δξψλζιιν ατιμερετιεϊ ωμ δχεπτεφιΰπιζν δγΰεΰιζν επςπδ ςμ ωΰμεϊ λβεο: δΰν πιϊο μμξγ "γψκ"? ΰν λο δΰν χεμπες ςωει μδιεϊ γψκ μλκ? αΰιζδ ΰετο? δΰν ξϊεγεμεβιεϊ ΰχγξιεϊ ςωειεϊ μχγν μιξεγ ζδ? λιφγ? ξωΰμεϊ ξεφΰ ΰμε ϊςμδ δωΰμδ δΰν μιξεγ δγΰε ςωει μδιεϊ ψμεεπθι μαπι εαπεϊ ιξιπε αξςψα.
λμ δξωϊϊτιν πγψωιν μδωϊϊτεϊ τςιμδ εμςαεγδ ΰιωιϊ ςμ ρψθ ωιαηψε μδφιβ, ΰε μηιμετιο ςμ θχρθ ξϊηεξι δτιμερετιδ, δρτψεϊ, δγϊ ΰε δΰεξπειεϊ. παηο ΰϊ ξβαμεϊιδ ωμ ςωιιδ λζΰϊ εΰϊ ιϊψεπεϊιδ αΰετο αιχψϊι.
Cinema with a "Way"
We tend to believe that the way (dao) cannot be learned, and yet some teachers give us clues to it, and we are invited to follow and learn something. The clues can be found in nature, in stories, in arts and in other human deeds.
The proseminar takes cinema as its point of departure, presupposing that it gives some clues regarding the world view of dao. During the course we will watch scenes from movies by Chinese directors such as Chen Kaige, Dai Sijie, Zhang Yimou, Xie Fei, Wang Xiaoshuai and others. We will explore the main ideas presented in the movies, trying to respond to questions such as: Can "way" be taught? If it can, is cinema a proper means for it? How? Can academic methodologies enhance learning? In what ways?
Active participation is demanded in the course.
γψιωεϊ χγν: ριεν ωμεωϊ ωιςεψι δξαεΰ εδϊψβιμιν
δςψεϊ: πεληεϊ αωιςεψιν ηεαδ, δβωϊ δςαεγδ ωαεςιιν ξϊεν δρξρθψ
αηιπεϊ
ρτψι δγΰε (δγψκ) μγεψεϊιδν (06873385)
ρξιπψ 4 ω"ρ
τψετ` ιεΰα ΰψιΰμ
δ-μΰε-γζδ (老子), ΰε ρτψ δγψκ εδρβεμδ (道德經) λτι ωδεΰ πχψΰ δημ ξο δξΰδ δωπιιδ εμΰιμκ, δεΰ ρτψ-δρτψιν ωμ δχπεο δγΰεΰιρθι εΰηϊ ξωϊι ΰαπι διρεγ ωμ δϊψαεϊ δριπιϊ, μφγ δξΰξψεϊ ωςψλε ϊμξιγι χεπτεφιερ. δεΰ διδ ξχεψ δωψΰδ μϊπεςεϊ γϊιεϊ εηαψϊιεϊ, μδεβιν, ξωεψψιν, φιιψιν, ΰμλιξΰιν εξαχωι ΰμξεϊ. δεΰ βν δρτψ δξϊεψβν αιεϊψ αξςψα (ΰηψι δϊπ"κ), ειω λιεν ξΰεϊ ϊψβεξιν αλμ ωτεϊ ΰιψετδ. δεΰ πεμγ αϊχετδ ωαδ δτιμερετιδ δριπιϊ διϊδ τεψιδ αξιεηγ, ΰηγ ξδλϊαιν δξψεαιν ωαςμιδν δϊηψε αιπιδν ςμ δγψκ ωαδ φψικ δτψθ μπδμ ΰϊ ςπιιπιε εδωμιθ ΰϊ ξγιπϊε. ΰμΰ ωξΰεηψ ιεϊψ ψεα δξϊηψιν πωψε ξδξιψευ, εμΰ πωΰψε ΰμΰ φΰφΰιδν δψεηπιιν δξβεεπιν ωμ χεπτεφιερ εωμ ξηαψ δρτψ ωμτπιπε, ΰν λι λεμν πιζεπε βν ξιψιαιδν δηφι-πωληιν ωμ δωπιιν – δμβμιρθιν, δμεβιχπιν, δξεδιρθιν, ΰπωι δηζψδ ΰμ δθας εδξθτιζιχΰιν ωμ διΔιο εδιΰπβ εηξωϊ δλεηεϊ δτεςμιν. εΰζ, αξΰδ δωμιωιϊ μρτιψδ πλπρ δωηχο δωμιωι μζιψδ, δαεγδιζν, εθψσ ξηγω ΰϊ δχμτιν. ΰαμ ςπιιππε αρξιπψ ΰιπε ϊεμγεϊ δξηωαδ δγΰεΰιρθιϊ, ΰε δτψχθιχδ δγϊιϊ, δξεργεϊ δλπριιϊιιν, δπζιψιν δξϊαεγγιν, εαπι δΰμξεεϊ δχωεψιν αξιωψιο ΰε αςχιτιο α"ρτψ δγψκ εδρβεμδ". πφξφν ΰιτεΰ ΰϊ δςπιιπιν ωπςρεχ αδν αρξιπψ αρτψ δζδ ςφξε εαρτψι τιμερετιδ ριπιϊ ΰηψιν αδν ξτςτςϊ δψεη ωμ δ-DAO (δγψκ) δγΰειρθι λβεο δξςωδ δτπιξι 那業 ξϊεκ δβεΰο γζδ 管子; δΰηγ δβγεμ δεμιγ ΰϊ δξιν 太一生水 ωδϊβμδ αητιψεϊ δΰψλιΰεμεβιεϊ αωπϊ 1993 αβεΰε-γιΰο εαχθς ξϊεκ μψγϊ ΰμ ξχεψ δγψκ 源道 ωδεΰ τψχ δτϊιηδ ωμ δηεΰι-πΰο γζδ 淮南子.
γψιωεϊ χγν: δβωϊ τψε"ρ
δςψεϊ: δπεληεϊ ηεαδ, δβωϊ ςαεγδ ςγ μϊΰψικ - 13.9.09
αηιπεϊ
δεγε ωμ δΰτεριν δβγεμιν (06873387)
ρξιπψ 4 ω"ρ
γ"ψ γπι ψεεδ
δρξιπψ ιϊξχγ αωπι δΰτεριν δβγεμιν ωμ δεγε, δξδΰαδΰψθδ εδψΰξΰιπδ. πχψΰ ΰτιζεγεϊ ξψλζιεϊ επιβς αωΰμεϊ δχιεξιεϊ δςεμεϊ ξϊελο μβαι θας δΰγν εδξϊη αιο γδψξδ ('ιεξιεξιεϊ') ε-ξεΙχΐωΘδ ('ηετω', 'θψπρ-ιεξιεξιεϊ'). πγεο αθλπιχεϊ ρτψεϊιεϊ εριτεψιεϊ, αξξγιν τιμερετιιν ετριλεμεβιιν αωϊι διφιψεϊ, ε'αβμβεμιδο' μβψρΰεϊ ξεγψπιεϊ εξγιεξιν ςλωεειιν λβεο χεμπες ερτψεϊ αϊ-ζξππε. δξδΰαδΰψθδ ωμ τιθψ αψεχ, χΐδΘμ πΰιιχ ('δβιαεψ δψς') ωμ ρεαδΰω βδΰι ε'ΰγξδ ΰγεξδ εβων ρεησ' ωμ ειχψν φ'πγψδ δν ψχ ωμεω γεβξΰεϊ μςιαεγιν-τψωπειεϊ ξεγψπιιν ωμ 'δεγε δΰτιϊ'.
The Great Indian Epics
The seminar is dedicated to India's 'great epics', the Mahābhārata and the Rāmāyana. We shall read key-episodes and discuss existential questions which they raise regarding human nature and the tension between dharma ('life and living in the world') and mokşa ('freedom', 'trans-worldliness'). We shall further discuss literary techniques and storytelling 'secrets', philosophical and psychological dimensions of the 'great stories' and modern versions of the epics in cinematic and contemporary literature forms. Peter Brook's Mahabhharata, Subhash Ghai's Khal Nayak ('The Villain') and Vikram Chandra's Red Earth and Pouring Rain are three examples of modern interpretations of 'epic India'.
γψιωεϊ χγν: δβωϊ τψε"ρ
δςψεϊ: πεληεϊ ηεαδ, δβωϊ ςαεγδ ςγ μϊΰψικ - 31.5.09
αηιπεϊ
δωιλεψ, δωεγγ, εδΰιωδ ςν δηθεψθψϊ (06873389)
ρξιπψ 4 ω"ρ
γ"ψ βμιδ τϊ-ωξιψ
λωβ'εΰπβ γζδ ξαχω μδαιΰ ξωμ αιηρ μωμξεϊ δΰπεωιϊ δεΰ ξβιιρ μων λκ "ιγιγιν" ξξωιιν εξγεξιν, αιπιδν ψαε μΰε γζδ, ειϊλο ωβν ιψιαε χεπτεφιερ, ιγιγε δχψεα δμεβιχο δεΰι γζδ, δχιρψ δφδεα, φιτεψ δτπβ, ΰκ βν γβ δωεηδ απδψ, πβο δχϊψερ δξετμΰ φ'ΰε εεο, δξπφη δχτγο ωι χεΰπβ , ψα δθαηιν γιπβ, ωιωι διτδ, δΰωδ ςν δηθεθψϊ, ωιλεψ, β'ιδ δωεγγ, εξςμ λεμν δεο γεο ("ϊεδε εαεδε"). αρξιπψ παηο ξδ ϊτχιγν ωμ ΰμε αςξγϊε δτιμερετιϊ ωμ β'εΰπβ γζδ? διιϊλο ωμλεμν ιω "γψκ"? δΰν πιϊο μΰτιιο ΰεϊδ αΰξφςεϊν? ξι δεΰ δεο γεο εξδ ηωιαϊε ωμ λΰερ αξρβψϊ ϊτιρϊ δργψ δωμν ωμ β'εΰπβ γζδ? ελωΰιο ΰμεδιν αϊξεπδ, ΰικ ςωει μδιψΰεϊ δξεγμ ωπϊηχδ ΰηψιε? λωΰιο "ΰξϊ" δΰν ιω ιγς? ξδ ξΰτιιπιε?
πωΰμ ιηγ ωΰμεϊ ΰμε εΰηψεϊ γψκ χψιΰδ αϊψβεξιν μηιαεψ "β'εΰπβ γζδ" εατψωπειεϊιε.
λμ δξωϊϊτιν πγψωιν μδωϊϊτεϊ τςιμδ εμςαεγδ ΰιωιϊ ςμ θχρθ ωιαηψε αε.
The Drunken, the Thief, and the Hunchbacked Woman
In order to demonstrate human perfection Zhuangzi recruits real and imaginary friends among whom we can find his Master, Laozi and perhaps his opponent Confucius as well, his close friend the logician Huizi, the Yellow Emperor, The huge bird Peng and the fish in the river, The lute player Mr. Chao Wen, the acclaimed orchestra conductor Kuang, cook Ding, beautiful Xishi, the hunchbacked woman, a drunken, robber Zhi, and above all, Hun Dun ("Chaos"). In the seminar we will explore the role of these figures in Zhuangzi's philosophy. Does everybody have a "way"? Can we understand it through the different personalities? Who is Hun Dun and what is his role in the doctrine?
Active participation is demanded in the course.
γψιωεϊ χγν: δβωϊ τψε"ρ
δςψεϊ: πεληεϊ ηεαδ, δβωϊ ςαεγδ ςγ μϊΰψικ-13.9.09
αηιπεϊ
Comparative Approaches to India (06874413)
ρξιπψ 4 ω"ρ
τψετ' ΰξψιϊ ρψιπιεεπρΰο
The Course will focus on areas which reflect fairly long-standing research interests in South Asia, reworked to provide evidence of India's distinctive yet dialogic presence in the world today. Unlike conservative Area Studies, "India" will provide a pedagogic focus for the Course as a relational subject field, not so much a territorial nation-state. It will make no claims to historical or geographic comprehensiveness . Instead, teaching methodologies will deploy text, "thick" description and example or symbol to encourage students to re-think the "India" of popular and specialist imagining. Film, journal article, news report and the internet, will all serve this overall goal. Students will be encouraged to participate both through individual and team presentations and discussions on self-chosen themes, which enlarge the comparative scope of classroom and curricular content of the Course.
Within this broad framework,the topics to be examined in some detail are:
1)FAMILY WOMEN & RELIGION ( discussing the Hindu devadasi, Brahmin wife and 'missing' daughter of Sikhism ).
2)BUSINESS & POLITICS (discussing Information Technology (IT), development and the Service Economy under liberalisation).
3)KNOWLEDGE & SOCIETY (discussing the institutionalisation of English medium education and the continuing biases of sociology/anthropology) 4)ART & CIVILISATION (discussing 'classical'dance, contemporary painting)
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξαεΰ μδβεϊ διδεγιϊ αςϊ δηγωδ (ημχ ΰ)– ξδι ιδγεϊ εξιδν διδεγιν (06901602)
ωιςεψ
γ"ψ ψεο ξψβεμιο
What is Judaism and who are the Jews?
An Introduction to Modern Jewish Thought
μωιςεψ ξαεΰ ζδ μδβεϊ διδεγιϊ αςϊ δηγωδ ωπι ξεχγιν ξψλζιιν:
ΰ. γιεο αωΰμδ ξι δν διδεγιν. ωΰμδ ζε ϊαηο μΰεψ δϊτϊηεϊ δηιμεπιεϊ δξεγψπιϊ εδωιπειιν αξχεξδ ωμ δγϊ αςϊ δηγωδ εμΰεψ δωτςϊ ψςιεπεϊ δξδτλδ δφψτϊιϊ ξφγ ΰηγ εδϊτϊηεϊ δηωιαδ δδιρθεψιϊ εδμΰεξιϊ δλμμιϊ ξφγ ωπι. αξψλζ δγιεο απεωΰ ζδ ιςξγε ξωπεϊιδν ωμ δεβιν λξωδ ξπγμρεο, πηξο χψελξμ, φαι βψυ, ξωδ δρ εδεβι δψςιεο δφιεπι.
α. γιεο αωΰμδ ξδι διδγεϊ, ωπγεπδ μψΰωεπδ ςμ ρσ δςϊ δηγωδ αξΰξψ δϊιΰεμεβι ξγιπι ωμ αψεκ ωτιπεζδ. πεωΰ ζδ ιιμξγ αξιεηγ μΰεψ λϊαιδν ωμ ξωδ ξπγμρεο, ω.ψ. διψω, ΰηγ δςν, δψξο λδο, τψπυ ψεζπφειιβ, ξψθιο αεαψ, ΰ.ι. δωμ, ξψγλι χτμο, ςξπεΰμ μειπρ εΰηψιν.
δωιςεψ ιρϊιιν αγιεο αλιεεπιν ςλωεειιν αδβεϊ διδεγιϊ αΰψυ εαςεμν. ιιςεγδ ωμ ξγιπϊ ιωψΰμ, ςϊιγ δχιεν διδεγι αϊτεφεϊ, ξωξςεϊδ ωμ ϊτιρϊ διδγεϊ λϊψαεϊ, τξιπιζν ιδεγι εδωΰιτδ μδϊηγωεϊ δηιιν διδεγιιν.
ημχ ΰ' ωιιμξγ αριξρθψ ΰ ιεχγω μωΰμδ ξι δν διδεγιν εμγιεο ψΰωεπι αδεβιν ωςρχε αωΰμδ ξδι διδγεϊ
ημχ α' ωιιμξγ αριξρθψ α λδξωκ μημχ ΰ ιεχγω αξιεηγ μδςξχϊ δςιεο αδβεϊν ωμ ΰ.γ. βεψγεο, ψεζπφειιβ, δωμ, μειπρ, εμγιεο αλιεεπιν ςλωεειιν αδβεϊ διδεγιϊ.
αιαμιεβψτιδ ξψλζιϊ:
ι. βεθξο –δτιμερετιδ ωμ διδγεϊ; π. ψεθπωθψιικ – δξηωαδ διδεγιϊ αςϊ δηγωδ;
ι. αψμιο – πβγ δζψν; ΰ. ωαιιγ – μχψΰϊ ϊψαεϊ ιδεγιϊ ξεγψπιϊ; δπ"μ - διδγεϊ εδϊψαεϊ δηιμεπιϊ; δπ"μ – ϊεμγεϊ τιμερετιιϊ δγϊ διδεγιϊ, ΰ-γ.
γψιωεϊ χγν:
δςψεϊ: ωπι δωιςεψιν ξδεειν ιηγιε ΰϊ ωιςεψ δξαεΰ. δωϊϊτεϊ αημχ α` ωμ δχεψρ ξεϊπιϊ αδωϊϊτεϊ αημχ ΰ`.ξθμϊ ριεν-αηιπδ.
αηιπεϊ
ξαεΰ μδβεϊ διδεγιϊ αςϊ δηγωδ (ημχ α)– ξδι ιδγεϊ εξιδν διδεγιν (06901603)
ωιςεψ
γ"ψ ψεο ξψβεμιο
What is Judaism and who are the Jews?
An Introduction to Modern Jewish Thought
μωιςεψ ξαεΰ ζδ μδβεϊ διδεγιϊ αςϊ δηγωδ ωπι ξεχγιν ξψλζιιν:
ΰ. γιεο αωΰμδ ξι δν διδεγιν. ωΰμδ ζε ϊαηο μΰεψ δϊτϊηεϊ δηιμεπιεϊ δξεγψπιϊ εδωιπειιν αξχεξδ ωμ δγϊ αςϊ δηγωδ εμΰεψ δωτςϊ ψςιεπεϊ δξδτλδ δφψτϊιϊ ξφγ ΰηγ εδϊτϊηεϊ δηωιαδ δδιρθεψιϊ εδμΰεξιϊ δλμμιϊ ξφγ ωπι. αξψλζ δγιεο απεωΰ ζδ ιςξγε ξωπεϊιδν ωμ δεβιν λξωδ ξπγμρεο, πηξο χψελξμ, φαι βψυ, ξωδ δρ εδεβι δψςιεο δφιεπι.
α. γιεο αωΰμδ ξδι διδγεϊ, ωπγεπδ μψΰωεπδ ςμ ρσ δςϊ δηγωδ αξΰξψ δϊιΰεμεβι ξγιπι ωμ αψεκ ωτιπεζδ. πεωΰ ζδ ιιμξγ αξιεηγ μΰεψ λϊαιδν ωμ ξωδ ξπγμρεο, ω.ψ. διψω, ΰηγ δςν, δψξο λδο, τψπυ ψεζπφειιβ, ξψθιο αεαψ, ΰ.ι. δωμ, ξψγλι χτμο, ςξπεΰμ μειπρ εΰηψιν.
δωιςεψ ιρϊιιν αγιεο αλιεεπιν ςλωεειιν αδβεϊ διδεγιϊ αΰψυ εαςεμν. ιιςεγδ ωμ ξγιπϊ ιωψΰμ, ςϊιγ δχιεν διδεγι αϊτεφεϊ, ξωξςεϊδ ωμ ϊτιρϊ διδγεϊ λϊψαεϊ, τξιπιζν ιδεγι εδωΰιτδ μδϊηγωεϊ δηιιν διδεγιιν.
ημχ ΰ' ωιιμξγ αριξρθψ ΰ ιεχγω μωΰμδ ξι δν διδεγιν εμγιεο ψΰωεπι αδεβιν ωςρχε αωΰμδ ξδι διδγεϊ.
ημχ α' ωιιμξγ αριξρθψ α λδξωκ μημχ ΰ ιεχγω αξιεηγ μδςξχϊ δςιεο αδβεϊν ωμ ΰ.γ. βεψγεο, ψεζπφειιβ, δωμ, μειπρ, εμγιεο αλιεεπιν ςλωεειιν αδβεϊ διδεγιϊ.
αιαμιεβψτιδ ξψλζιϊ:
ι. βεθξο –δτιμερετιδ ωμ διδγεϊ; π. ψεθπωθψιικ – δξηωαδ διδεγιϊ αςϊ δηγωδ;
ι. αψμιο – πβγ δζψν; ΰ. ωαιιγ – μχψΰϊ ϊψαεϊ ιδεγιϊ ξεγψπιϊ; δπ"μ - διδγεϊ εδϊψαεϊ δηιμεπιϊ; δπ"μ – ϊεμγεϊ τιμερετιιϊ δγϊ διδεγιϊ, ΰ-γ.
γψιωεϊ χγν:
δςψεϊ: ωπι δωιςεψιν ξδεειν ιηγιε ΰϊ ωιςεψ δξαεΰ. δωϊϊτεϊ αημχ α` ωμ δχεψρ ξεϊπιϊ αδωϊϊτεϊ αημχ ΰ`.ξθμϊ ριεν -αηιπδ.
αηιπεϊ
ξαεΰ μτιμερετιδ διδεγιϊ αιξδ"α (ημχ ΰ`) (06901606)
ωιςεψ
τψετ` ωψδ χμιιο αψρμαι
Introduction to Jewish Mediaeval Philosophy
Prof. Sara Klein-Braslavy
δχεψρ ιηεμχ μωπι ημχιν.
ρξρθψ ΰ'
αρξρθψ ζδ πςρεχ αΰψαςδ πεωΰιν:
ΰ. ξαεΰ λμμι μτιμερετιδ διδεγιϊ ωμ ιξδ"α. δπεωΰιν δξψλζιιν ωιγεπε: ΰετιδ εϊηεξιδ ωμ δτιμερετιδ διδεγιϊ ωμ ιξδ"α, δξεθιαφιδ μδϊτϊηεϊδ, δξψλζιν δψεηπιιν αδν, δϊτϊηδ δϊψβεξιν εωτεϊ δλϊιαδ αιξδ"α.
α. ωΰμϊ ωλμ δϊβμεϊ ελϊαι δχεγω ΰε γϊ ετιμερετιδ ατιμερετιδ διδεγιϊ ωμ ιξδ"α. δϊβεαδ ςμ δξτβω αιο δγϊ μαιο δτιμερετιδ δεΰ πεωΰ δξτϊη μδαπϊ δτιμερετιδ διδεγιϊ αιξδ"α. πφιβ ΰϊ βιωεϊιδν ωμ ωμεωδ δεβιν μωΰμδ δζΰϊ: ψρ"β (ϊηιμϊ ξΰδ 01); ψιδ"μ (ξΰδ 21); ψξα"ν (ξΰδ 21).
β. δΰμ ωμ δθας εδΰμ ωμ δγϊ - δδεληεϊ μξφιΰεϊ δΰμ ατιμερετιδ διδεγιϊ ωμ ιξδ"α θιαο εδΰμ ωΰϊ ξφιΰεϊε δο ξελιηεϊ. πφιβ ΰϊ δδεληεϊ ωμ : ψρ"β, αηιι ΰαο τχεγδ (ρεσ δξΰδ δ-11 ϊηιμϊ δξΰδ δ-21) ψιδ"μ, ψξα"ν εηργΰι χψωχω (ρεσ δξΰδ δ-41 ϊηιμϊ δξΰδ δ-51).
γ. ϊεψϊ δϊΰψιν ατιμερετιδ διδεγιϊ ωμ ιξδ"α - πραιψ ΰϊ δαςιεϊ ωϊεψϊ δϊΰψιν αΰδ μςπεϊ ςμιδν επφιβ ΰϊ ϊεψεϊ δϊΰψιν ωμ ψιδ"μ εωμ δψμα"β λγεβξΰεϊ μτϊψεο δαςιεϊ δμμε.
ρξρθψ α'
αρξρθψ δζδ πςρεχ αωπι πεωΰιν ΰωψ αΰξφςεϊ δγιεο αδν πςξεγ ςμ ΰετιδ ωμ δδβεϊ δτιμερετιϊ διδεγιϊ αιξδ"α: ϊεψϊ δπαεΰδ, εωΰμϊ αψιΰϊ δςεμν. αγιεο αλμ ΰηγ ξο δπεωΰιν δμμε πφιβ τϊψεπεϊ ωμ δεβιν ωεπιν μωΰμεϊ ωδεςμε αδν.
αχεψρ ϊπϊο ϊωεξϊ μα ξιεηγϊ μδωτςϊ δτιμερετιδ διεεπιϊ εδςψαιϊ ςμ δδβεϊ διδεγιϊ αιξδ"α.
γψιωεϊ χγν: αηιπδ αρεσ λμ ρξρθψ ςμ δηεξψ δπμξγ εςμ αιαμιεβψτιδ πμεεειϊ
δςψεϊ: - αηιπδ αρεσ λμ ρξρθψ ςμ δηεξψ δπμξγ εςμ αιαμιεβψτιδ πμεεειϊ. ωπι δωιςεψιν ξδεειν ιηγιε ΰϊ ωιςεψ δξαεΰ.δωϊϊτεϊ αημχ α` ωμ δχεψρ ξεϊπιϊ αδωϊϊτεϊ αημχ ΰ`.ξθμϊ ριεν - αηιπδ.
αηιπεϊ
ξαεΰ μτιμερετιδ διδεγιϊ αιξδ"α (ημχ α`) (06901607)
ωιςεψ
τψετ` ωψδ χμιιο αψρμαι
Introduction to Jewish Mediaeval Philosophy
Prof. Sara Klein-Braslavy
δχεψρ ιηεμχ μωπι ημχιν.
ρξρθψ α'
αρξρθψ δζδ πςρεχ αωπι πεωΰιν ΰωψ αΰξφςεϊ δγιεο αδν πςξεγ ςμ ΰετιδ ωμ δδβεϊ δτιμερετιϊ διδεγιϊ αιξδ"α: ϊεψϊ δπαεΰδ, εωΰμϊ αψιΰϊ δςεμν. αγιεο αλμ ΰηγ ξο δπεωΰιν δμμε πφιβ τϊψεπεϊ ωμ δεβιν ωεπιν μωΰμεϊ ωδεςμε αδν.
αχεψρ ϊπϊο ϊωεξϊ μα ξιεηγϊ μδωτςϊ δτιμερετιδ διεεπιϊ εδςψαιϊ ςμ δδβεϊ διδεγιϊ αιξδ"α.
γψιωεϊ χγν: αηιπδ αρεσ λμ ρξρθψ ςμ δηεξψ δπμξγ εςμ αιαμιεβψτιδ πμεεειϊ.
δςψεϊ: ωπι δωιςεψιν ξδεειν ιηγιε ΰϊ ωιςεψ δξαεΰ.δωϊϊτεϊ αημχ α` ωμ δχεψρ ξεϊπιϊ αδωϊϊτεϊ αημχ ΰ`.ξθμϊ ριεν - αηιπδ.
αηιπεϊ
χψιΰδ αξεψδ δπαελιν. (06902600)
ωιςεψ
γ"ψ ΰρϊι ΰιιζπξο
ξψλζιεϊε ωμ δψξα"ν αδιρθεψιδ διδεγιϊ αλμμ, εαϊεμγεϊ δδβεϊ διδεγιϊ ατψθ διΰ ξο δξερλξεϊ. ξθψϊ δϊψβιμ διΰ μςξεγ ςμ δωχτϊε ωμ δψξα"ν ϊεκ χψιΰδ αρτψε δδβεϊι δξψλζι: ξεψδ δπαελιν, ιηγ ςν δωεεΰδ μωΰψ λϊαιε: δτιψεω μξωπδ, ρτψ δξφεεϊ, ξωπδ ϊεψδ, εδΰβψεϊ δωεπεϊ.
Readings in Maimonides' Guide of the Perplexed
It is well known that Maimonides is the foremost Jewish scholar of all time and one of the greatest philosophers of the Jewish world. The purpose of the lesson is to study Maimonides' thought, especially through his Guide of the Perplexed, but also through his other works: The Commentary on the Mishnah, the Mishne Torah and his varies letters.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ξωδ αιο αεαψ μτψειγ (06902958)
ωε"ϊ
γ"ψ ξιλΰμ ξΰκ
Moses": Between Buber and Freud "
αωμδι δχιεν διδεγι αβψξπιδ ξχγιωιν ωπι ΰπωιν αεμθιν ρτψ ωμν μγξεϊε ωμ
ξωδ. δψΰωεο, ριβξεπγ τψειγ δϊςρχ αξωδ λαψ ξχεγν εξφις χψιΰδ ξδτλπιϊ
μξρεψϊ διδεγιϊ-ξχψΰιϊ, δωπι ξωμα ΰϊ ξωδ μΰ ψχ αξτςμ τψωπι ψηα ΰμΰ βν
αϊΰεμεβιδ δφιεπιϊ.
αχψιΰδ ξγεχγϊ ωμ ωπι δηιαεψιν ππρδ μςξεγ ςμ δδαγμιν, δψχς δΰιγΰεμεβι
δωεπδ εξθψϊν ωμ αεαψ ετψειγ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
δψξα"ν εειθβπωθιιο (06903660)
ρξιπψ α"ΰ
τψετ` ξπην μεψαψαειν
Miaimonides and Wittgensten
ρξιπψ ζδ ξαχω μςψεκ ξτβω ιιηεγι αιο ωπι δεβιν – δψξα"ν λϊιΰεμεβ τιμερετι ξιξιδ"α μαιο μεγεειβ ειθβπωθιιο, τιμερεσ ωμ δμωεο ξεγψπιρθι ξδςϊ δηγωδ. ςμ ΰσ δτςψιν ωμ διρθεψιδ, ϊψαεϊ εωτδ χιιξεϊ πχεγεϊ ξξωχ ξψϊχεϊ αιο δωπιιν δχωεψεϊ μδωϊξςειεϊ δΰεπθεμεβιεϊ εδχιεξιεϊ ωμ ξεγςεϊν δςφξιϊ δμωεπιϊ-τιμερετιϊ.
λμ τβιωδ ϊηεμχ μωπιν: δωιςεψ δψΰωεο μειθβπωθιιο εδωπι μψξα"ν. λκ ωλμ δρξιπψ ιζψεν ςμ ωπι ΰτιχιν ξχαιμιν ωδρξιπψ ξαχω μδαιΰ μλγι ωιηδ δΰηγ ςν δωπι. ξαηιπδ ϊξΰθιϊ δρξιπψ λεμε ιλιμ
ωμεωδ τψχιν (αο ηεγω λμ ΰηγ): ϊξεπδ, ωϊιχδ, δψβιμ εδπωβα.
δτψχ δψΰωεο ιςρεχ αϊξεπδ ωδιΰ ξθτεψδ δξαψιηδ ΰϊ δτιμερετιδ δξεχγξϊ εδξΰεηψϊ ωμ ειθβπωθιιο. ΰϊ δςιεο δζδ πτϊη απιϊεη δδψφΰδ ωμ ειθβπωθιιο ςμ ΰϊιχδ εΰηψ λκ ππϊη ΰϊ τψχε ωμ ΰπϊεπι χπι ςμ ϊιΰεψιϊ δϊξεπδ ωμ ειθβπωθιιο. αξχαιμ ιςρεχ δγιεο αψξα"ν αηξωϊ δτψχιν δτεϊηιν ΰϊ η"ΰ ξ'ξεψδ δπαελιν' δςερχιν αφμν, γξεϊ, ϊΰψ, ϊαπιϊ εϊξεπδ εψΰιδ. ωπι δδεβιν δμμε ξςεπιιπιν μδτιμ "ϊξεπδ" ωμθϊ ελκ δν βν ξϊαθΰιν. δϊξεπδ δτψβιΰπιϊ εδΰεβερθιπιϊ ξηγ, εδφμν δΰπϊψετεξεψτι ξΰιγκ.
τψχ α ιςαεψ μξεξπθ δωϊιχδ ΰφμ ωπιδν. ωϊιχδ διΰ ξεωβ δβαεμ ωμ δγιαεψ (μςεξϊ δϊξεπδ ωαιρεγ δδιβγ). λΰο παηο ΰϊ δξημεχϊ διρεγιϊ ωραια δςψλϊ γαψιε ωμ ειθβπωθιιο ςμ δωϊιχδ αρεσ 'ξΰξψ μεβι-τιμερετι' εδωμλϊν ςμ ξεαπε ωμ δρτψ. αξχαιμ ππϊη αψξα"ν ΰϊ 'ξεψδ δπαελιν' η"ΰ πη-ρ εΰϊ ημχ ξδρτψεϊ δξωπιϊ δξηχψιϊ δςερχϊ αδςψλϊ γψκ δωμιμδ δξιξεπιϊ.
ξλΰο πςαεψ μτψχ ωμιωι δςερχ μΰ αςψλιν δΰθεξιιν ωμ δωιθεϊ ΰμΰ αςψλι-δςμ ωμδν: δπωβα
εδ-unheimlisch, δ- uncanny μςεξϊ δψβιμ εδτψεζΰι. πτϊη αξηωαεϊ ςμ δξημεχϊ αιο χΰπθ ετψειγ ςμ δπωβα λτϊιη εΰζ πςαεψ μξΰξψε ωμ ρθπμι χΰεεςμ ξηγ εμτψχιν ξψλζιιν ξημχ β ωμ δξεψδ ξΰιγκ (μξωμ η"β τψχ ιβ).
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ηιμεπιεϊ ,ψμιβιεζιεϊ εηιτεω ξωξςεϊ αδβεϊ διδεγιϊ δξεγψπιϊ (06904614)
ρξιπψ
γ"ψ ψεο ξψβεμιο
Secular Religiosity and the Quest for Meaning in Modern Jewish Thought
δρξιπψ ιςρεχ αδαπϊο ωμ ϊτιρεϊ ςεμν ηιμεπιεϊ δξητωεϊ βωψ ΰμ ςεμν δγϊ ξαμι μεεϊψ ςμ δπηεϊ ιρεγ ωμ δξηωαδ δηιμεπιϊ. ϊτιρεϊ δξςεβπεϊ αδβεϊ δτιμερετιϊ ωμ δξΰδ δϊως ςωψδ αλμμ εζε δΰχριρθπφιΰμιρθιϊ ατψθ. δρξιπψ ιϊξχγ αξιεηγ αξωπεϊιδν ωμ ΰ.γ. βεψγεο, ξψθιο αεαψ, μα ωρθεα, εδπρ ιεπρ αςιχψ μΰεψ δϊιιηρειεϊιδν μωΰμϊ δγϊ εξωξςεϊ δηιιν. ϊωεξϊ μα ξιεηγϊ ϊεχγω μιφιψεϊ δΰγν εδθας ωμ βεψγεο, ΰπι εΰϊδ ωμ αεαψ, ψεξι ειψεωμιν ωμ ωρθεα εξΰξψιε δϊιΰεμεβιιν εδΰχεμεβιιν ωμ ιεπρ.
γψιωεϊ χγν:
δςψεϊ:
αηιπεϊ
ζ`ΰο-ζ`ΰχ ψερε: αιο ηιπεκ, τιμερετιδ ετεμιθιχδ (07224305)
ρξιπψ ξ.ΰ.
γ"ψ ΰαπψ αο ςξερ
ρξιπψ μϊεΰψ ξ.ΰ., αιϊ δρτψ μηιπεκ, ωπϊι, 4 ω"ρ, ιεν β', 1400 - 1600
ζ'ΰο-ζ'ΰχ ψερε, δεβδ δγςεϊ δφψτϊι ξο δξΰδ δωξεπδ-ςωψδ, πηωα μΰηγ δδεβιν δξωτιςιν αιεϊψ αϊχετδ δξεγψπιϊ. δρξιπψ ιεχγω μαηιπϊ ϊτιρϊε δηιπελιϊ αδχωψ ςξγεϊιε δτιμερετιεϊ εβιωϊε δτεμιθιϊ. αημχε δψΰωεο ωμ δρξιπψ πξχν ΰϊ λϊαιε ωμ ψερε αϊεκ δαιεβψτιδ δξτεϊμϊ ωμε εαϊεκ δδιρθεψιδ δτεμιθιϊ, δηαψϊιϊ εδϊψαεϊιϊ ωμ δξΰδ δωξεπδ ςωψδ,. αημχ δωπι πχψΰ λξδ ξηιαεψιε – δημ αηιαεψιν δτιμερετιν δξεχγξιν, ΰεγεϊ δξγςιν εδΰξπειεϊ εξχεψεϊ ΰι-δωιεειεο αηαψδ δΰπεωιϊ, γψκ ρτψε δτεμιθι δξδτλπι "δΰξπδ δηαψϊιϊ", ελμδ αηιαεψε δηιπελι δηωεα "ΰξιμ". αημχ δωμιωι ωμ δρξιπψ παηο ΰϊ δωτςϊε ωμ ψερε ςμ δδβεϊ εδηαψδ δξςψαιϊ, ϊεκ δϊξχγεϊ αδβεϊ δηιπελιϊ.
γψιωεϊ χγν:
δςψεϊ: