Survey in the History of Ancient Philosophy



Ancient Philosophy (Phil/CAMS 200)

Pennsylvania State University, University Park

Willard Building 103

Tuesday and Thursday 3.05–4.20p, 22 Aug – 07 Dec 2017

Instructor: Christopher Moore

Department of Philosophy

Office: 240E Sparks Building

Email: c.moore@psu.edu

Phone: 814-863-5514

Office Hours: Thursday 1–3p, and by appointment

Required Texts

Hesiod, Theogony and Works and Days (Hackett Publishing)

A. Laks and G. Most, edd., Early Greek Philosophy vol. III (Loeb Classical Library)

Plato, Five Dialogues (Hackett Publishing)

Aristotle, Selections (Hackett Publishing)

I.M. Plant, Women Writers of Ancient Greece and Rome (Equinox Publishing)

Course

Philosophy is unique as a skill and discipline. All others have outcomes that benefit us only instrumentally, by contributing to other skills and disciplines. For example, a farrier provides shoes for a horse’s use, whose speedy running conduces to the equestrian’s benefit, which advantages an army, which supports a nation’s defense, which allows its citizens to prosper. By contrast, the outcome of philosophy benefits us not simply by means of its aid to something else, but directly: philosophy produces wellbeing, happiness, what the Greeks called eudaimonia (“god-favored” or “flourishing”).

That, at any rate, was the belief of certain Ancient Greeks, among whom the discipline they called philosophia arose (similar disciplines, with other names, arose in other civilizations, especially India and China, but also in Persia, Egypt, and Judaea). But that belief is held by many people through history. And it is an astonishing belief, that there is a discipline – and even more, a skill – concerned with our living well. If the belief is true, then it is as astonishing that not everybody is seeking to study philosophy!

Thus the point of this class is easily stated: we will study the source, the nature, and the truth of the Greek claim that philosophy is the only skill and discipline concerned with our being as happy as humans have it in our power to be.

Ancient (Greek) philosophy spans the Eastern Mediterranean and the Black Sea, from the time of Homer to the time of Augustine. We will focus on a half-dozen moments:

1. The precursors to philosophical theorizing: the collections of sage maxims, ethical wisdom, and cosmo-theological narratives. We will study Hesiod and Theognis, both scripture for and voice to a self-cultivating class of people concerned about virtue and about adopting a more coherent worldview.

2. The critique of these precursors: the fragments of so-called early philosophers challenging these innovative cosmic conceptions and moral/political norms. We will study Xenophanes, Pythagoras, and Heraclitus, giving particular attention to debates among themselves and the paradoxicality of their views of the good life.

3. Socrates’ question-asking, therapeutic mode of philosophy: several dialogues by Plato depicting his teacher’s zeal to recognize his and others’ ignorance, understand virtue as a sort of knowledge, and make rigorous conversation the guide for life.

4. Aristotle’s goal of complete understanding: excerpts from a number of his works revealing his commitment to perfect accuracy and detail in making sense of every department of the world.

5. Non-Greek philosophical parallels: passages from later historians recalling the discovery by Greek intellectuals of foreign intellectuals they thought deserved the name “philosophers.” This shows the plurality of and overlap between ways of philosophizing in the pursuit of happiness.

6. Women intellectuals and philosophers: the remaining fragments of women philosophers from the ancient period, often revealing questions unasked by male philosophers that pertain just as much (or even more) to the life well lived.

At the chronological center of our course, it bears repeating, are Plato’s depictions of Socrates (469–399 bce), the man who became, for many of the intellectuals and investigators of the ensuing centuries, the paradigmatic philosopher; and for the rest, an iconic and historically significant one. This means that we will give special attention to thinking through what Socrates seems to have stood for, reconstructing his reasons for so standing, and evaluating those reasons for plausibility. By doing so we of course end up going some way toward deciding whether we stand for the same thing, and if not, what justifies our going our separate ways. That is to say, if we seek our own “philosophy of life,” we may be able to do so efficiently and effectively by seeking out the strengths and weaknesses of those reputed to have the most promising, appealing, and rigorously defined “philosophies of life.” And if in our “philosophy of life” we decide that engaging in self-cultivation, striving for virtue, trying to believe what is true rather than what is false, and caring for others as they ought to be cared for are the best policies, then studying the ancient philosophers who also did so gives us good models.

By the end of the course, students should have learned how to read ancient Greek philosophy as something intrinsically interesting and complex, as full of arguments and themes that deserve our ongoing scrutiny as much as recent literature and philosophy deserve, and as key inspirations for our own efforts at self-knowledge, self-improvement, and, ultimately, living a successful life. “Learning how to read” means, to some extent, acquiring knowledge of key concepts, argumentative patterns, sets of views, personages, and historical context; but it especially means gaining familiarity with a range of skills: of imaginative reconstruction, persistent conceptual analysis, articulation of one’s opinions and differentiation of them from the things one knows for sure, generous and constructive responsiveness to claims by other interpreters (your classmates), and in general charitable but rigorous and critical appreciation of the texts and ideas we confront.

Class time

Most classes will involve general conversation about the reading. Sometimes students will work in small groups on directed-reading assignments. Other times I will present some philosophical or historical background. At all moments, every student should be engaged by talking, listening, taking notes, and being otherwise visibly attentive.

Graded assignments

Apomnemoneumata (“Aids to Memory”) [30 points possible]

On three occasions (potentially not pre-announced) I will ask you to turn in your notebooks with all lecture and reading notes, as (i) an incentive to keep thorough notes every day, (ii) an opportunity for me to help you ensure good note-taking practices, and (iii) a simple way to check attendance. The best notebooks will include written reflections after or between classes and careful and creative reactions to the reading.

Grammata (“Writings”) [90 points possible]

For most classes I will assign a written response to the day’s reading, always less than one page, sometimes quite short. Though the daily task will vary, I generally expect thorough quotation or citation of the text (in the assigned translation, with reference to line number, fragment number, or page in parentheses); attention to details of spelling, grammar, style, analysis, and organization; and thoughtful, cogent, and self-directed insight into the question(s) and reading.

Always use Times New Roman, 12 point font, 1” margins, 1.5 spacing, with a title and full heading information (name, course, assignment, date), and submit a hardcopy of your work, on exactly one side of one sheet of paper only. I accept no late grammata (except with official University documentation), but will count only your top 18 scores.

Each writing assignment can earn up to 5 points. Full credit goes to work that meets the following expectations.

1) Your work is carefully crafted, with good spelling, grammar, and organization.

2) Your argument or response is clear and precise.

3) Your argument or response sufficiently cites textual support for your argument.

4) Your work shows no ignorance of any relevant reading.

5) In comments on each assignment, I may conclude by listing several strong and several weak aspects. Once you receive those comments, type my comments in a footnote to your next assignment, and show that you avoid the earlier weaknesses.

Dialegesthai (“Conversation”) [extra credit]

You can come to my office to discuss for 10–20 minutes an article (a copy of which you should bring) from a contemporary newspaper, magazine, or journal that strikes you as relevant to our class. The first time you do this, you will receive up to as many extra credit points as there are half the number of weeks remaining in the course.

Exetaseis (“Exams”) [80 points maximum]

On three occasions you will take in-class exams (one during Finals Period). Each is cumulative. You will receive sample questions beforehand, and an abbreviated practice exam the class period before, the answers to which we will discuss during that class. The goal of these exams include (i) giving an opportunity to synthesize lectures and readings, (ii) reward careful reading, note-taking, and personal reflection, (iii) allow me to diagnose your strengths and weaknesses, and (iv) reveal your semester’s progress.

Administrative details

Grades

A 190-200– Extraordinary

A- 180-189

B+ 173-179

B 166-172 – Good

B- 160-165

C+ 153-159

C 140-152 – Acceptable

D 120-139 – Minimal pass

F 000-149 – Fail

Technology

Please send emails to my university email, c.moore@psu.edu, rather than to CANVAS, which I cannot check as often. Please check your university email each weekday, and respond within a day. I will email you additional handouts if I do not distribute paper copies. Please check with fellow students to ensure you have not missed any handouts. At no point may you look at or touch your phone or other electronic device unless asked to do so. Failure to follow this policy may result in lowering your course grade by two letters. You must silence such devices; vibrate mode is not acceptable. I may also restrict use of computers and tablets, as necessary, unless we discuss good-faith reasons for their use; there is zero tolerance for their use for anything but note-taking.

Absences and lateness

Because the value of the course depends largely on the conversations during the seminars, attendance is required. Repeated failure to attend may result in lowering your grade by up to two letters. Because class begins immediately with student presentations, any tardiness is unacceptably disruptive and limits your learning. Continued lateness will lower your grade by up to two letters.

Accessibility

Penn State welcomes students with disabilities into the University’s educational programs. If you have a disability-related need for reasonable academic adjustments in this course, contact the Office for Disability Services (ODS) located in Boucke Building Room 116 at 814-863-1807(V/TTY). For further information regarding ODS, please visit their web site at equity.psu.edu/ods/. I should be notified as early in the semester as possible regarding the need for reasonable academic adjustments.

Cheating

Academic dishonesty in any portion of the academic work for this course shall be grounds for failing the entire course and communication of dishonesty to the College. This includes, but is not restricted to, plagiarism or cheating on any homework, quiz, or paper. Please ask about any case you’re concerned about. For details on the PSU policy, see psu.edu/oue/aappm/G-9.html.

Discussion and Reading Schedule

Aug Tu 22 Syllabus. The argument of the course. Gnomic maxims. Introductions.

Th 24 Glimmers of the Greek wisdom tradition. The Greek alphabet.

Read for today: selections from Theognis (on CANVAS).

Task: Grammata #1

Tu 29 Hesiod’s systematic cosmogony. Genealogical accounting.

Read: Hesiod Theogony 1–457

Task: Grammata #2

Th 31 Abstraction, explanation, and the human condition.

Read: Hesiod Theogony 458–929

Task: Grammata #3

Sep Tu 05 Exhortations to justice.

Read: Hesiod Works and Days 1–324

Task: Grammata #4

Th 07 Agricultural technique and its role in philosophical thinking.

Read: Hesiod Works and Days 325–828

Task: Grammata #5

Tu 12 Hesiod’s influence on naturalism: Ionian historiography and mythography. The Big Four of Miletus (Anaximander, Anaximenes, Thales, Hecataeus).

Read: Excerpts from and about Hecataeus et al (to be distributed)

Th 14 Ionian research and criticism of Hesiod.

Read: Xenophanes pp. 9–111

Task: Grammata #6

Tu 19 Pythagoras and the origin of the word “philosopher.”

Read: Excerpts about Pythagoras (to be distributed)

Task: Grammata #7

Th 21 Heraclitus’ criticism of the Ionian program.

Read: Heraclitus pp. 114–199

Task: Grammata #8

Tu 26 Heraclitus’ view of the best kind of life.

Read: Heraclitus pp. 201–331

Prepare: 20-minute practice exam

Th 28 EXAM 1

Oct Tu 03 Plato, Socrates, and Critias. The Peloponnesian war. Philosophia as conversation circles about the way to live well. Temperance (sôphrosunê).

Read: Charmides, first half (to be distributed)

Prepare: Grammata #9

Th 05 The nature, promise, and interpretation of self-knowledge. The centrality of the concept of “knowledge of what’s good and bad.”

Read: Charmides, second half (to be distributed)

Prepare: Grammata #10

Tu 10 Socrates’ arraignment, and the charges of impiety and corruption. Greek theism and the sources of value, commitment, and punishment.

Read: Euthyphro

Prepare: Grammata #11

Th 12 The iconic life of a philosopher, examining himself and others.

Read: Apology

Prepare: Grammata #12

Tu 17 Preparation for death – or preparation for life? Arguments about immortality. Two pictures of virtue.

Read: Phaedo 57a1–96a6

Th 19 The life and death of Socrates, “a man who… was all of those we have known the best, and also the wisest and most upright.”

Read: Phaedo 96a7–118a7

Prepare: Grammata #13

Tu 24 Aristotle the philosopher, teacher, and writer. Dialectic.

Read: Aristotle, Introduction and Topics (pp. xiii–xix, 69–82)

Prepare: Grammata #14

Th 26 Aristotle’s argument about the good life.

Read: Aristotle, Nicomachean Ethics Book 1 (pp. 347–352, 354–365)

Prepare: Grammata #15

Tu 31 Aristotle’s argument about life in general: “soul” (psuchê) as the form of a living organism. Living as an activity. Types or levels or capacities of soul.

Read: Aristotle, De Anima Books 1.1–2.4 (pp. 169–187)

Nov Th 02 Aristotle’s argument about human life in particular: nutrition, perception, and (the parts of) reason.

Read: De Anima Books 2.5–3.11 (pp. 188–205)

Prepare: Grammata #16

Tu 07 The origin of the discipline of philosophy. Physical or metaphysical research.

Read: Aristotle, Metaphysics Books 1–3 (pp. 221–233, 240–242); De Partibus Animalium Book 1 (pp. 210–217)

Prepare: 20-minute practice exam

Th 09 EXAM 2

Tu 14 The Armenian situation. Alexander the Great and his intellectual retinue. Discovering philosophers in the Near East.

Read: Selections from ancient historians (to be distributed).

Prepare: Grammata #17

Th 16 Philosophy in India.

Read: Further selections from ancient historians (to be distributed).

Prepare: Grammata #18

Thanksgiving

Tu 28 Women in Plato: Diotima, Aspasia, and Philosopher-Queens.

Read: Selections from Plato (to be distributed).

Th 30 The literature of ancient women writers.

Read: Plant, “Introduction,” “Sappho,” “Aspasia,” “Theano.”

Prepare: Grammata #19

Dec Tu 05 Philosophy of marriage and the domestic sphere.

Read: Plant, “Perictione I &II” through “Ptolemaïs.”

Prepare: Grammata #20

Th 07 Course wrap up. Practice exam; review for Final. Are we now philosophers?

Prepare: 20-minute practice exam.

FINAL EXAM TBA

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