The first references to nature or physis in Athens* were made by those supporting aristocratic partisans against their perception of a rigid democratic establishment in the 420s BCE. Nomos was considered the embodiment of popular sovereignty. Before physis, “to eon” or just “that which is” or easier “the fact” was opposed to nomos. The sophists chiefly served–for a fee–the aristocratic youth whose parents’ wealth and good birth had ceased to give them the power to which they thought they should be entitled. The distinction the sophists offer between physis and nomos justifies the aristocratic claim against entrenched democratic interests.
Physis was associated with one’s birth, so it allowed the aristocrats to associate their own power with their birth, and thus with physis. The aristocrats thought that by virtue of their birth they had a claim to rule. The sophists give them the language of physis to justify this claim through birth, which points to ways that the reference to physis in its beginnings was in the service of a kind of eugenics, those of better birth were those whose rule was more natural. Nature itself was of those who were better born. To be better born was to be on the side of nature. From that claim, the oligarchic interests take up the sophistic view that physis is just what is against the nomos or convention that changes and is thus without ground–a charge familiar to us as a criticism of democratic approaches to justice from Plato. If those who are better born whose claim to rule is natural, and returning to the ancient customs wherein the well-born ruled, then nature is just what had always been, and the changes wrought by the increasingly democratic regimes were suspect. Nature gets put on the side of “things remaining the same,” and convention on the side of constant change and radical disruptive power of the commoners. The sophists introduce arguments that further put physis on the side of intelligence against wealth. Those who newly make wealth still do not have the intelligence that comes with being well-born.
It’s Election Day in the United States. It’s a national civics lesson in which we celebrate democracy and the role of the people in governing themselves. In the United States, this civics lesson describes our form of government as a representative democracy. People vote for representatives. The person who gets the majority wins and is supposed to represent the interests of the voters. This is the form in which Americans “share in the rule,” the phrase Aristotle uses to describe what citizens do in political life to distinguish political life form master rule where the ruled do not participate in the rule but are entirely subject to rule. Both the sharing in the rule and the ruling for the sake of the ruled are markers, Aristotle tells us, of political rule in contrast to master rule.
Ryan Johnson contacted me after my posts (here and here) on teaching Aristotle through active teaching exercises to tell me about his own active Aristotle classroom. I think you will share my enthusiasm for his creative approach. This is his account of how he teaches Aristotle’s Metaphysics.
For me, metaphysics is a practice. While theoretical, it is still something you do. If a qualifier is helpful, let’s call it lived metaphysics. I learned this from reading ancient metaphysics, especially Aristotle’s τὰ μετὰ τὰ φυσικά. This sense of metaphysics as a lived practice inspired how I teach Elon University’s Ancient Philosophy class. The constant theme of our class is: metaphysics is not a rarified, merely theoretical discipline, but is an activity, a practice. Metaphysics is something you really do. The question was how to turn this into a class.
Here are the four main ways I teacher ancient metaphysics as a practice. First, I turned Aristotle’s Metaphysics into a five-act Shakespeare-inspired play and used that to structure the course. Second, I turned Act I, which focuses on the moments in pre-Socratic philosophy that Aristotle discusses in Book I, into a series of experiential learning exercises. I developed these with the always creative and inspiring Rob Leib of Florida Atlantic University. Third, the students’ semester-long writing assignment was to write their own metaphysical treatises, as well as critique each other’s treatises and then re-write their own in response to their peers’ critiques. Fourth, students performed what I call metaphysical ekphrases. Read more
These are the remarks I’ll be given at the SPEP Advocacy Committee’s panel on Online Harassment at the SPEP Meeting at Penn State on October 19, 2018.
I was asked to speak on this panel in light of my experience as a series editor at the APA blog. I edit the Women in Philosophy series on the blog. As a series editor and as someone who has been a woman in philosophy on the internet for many years, I’ve spent some time thinking about comment moderation, diverse and inclusive posting, and dealing with trolls. For the record, the views I am sharing here are my own and not mine in any official capacity as part of the APA.
The first point I want to make is that I think blogs meant to serve a community require the same careful and nuanced thinking about what parameters and practices foster inclusive community as the scholarship that philosophers engage in about community requires. I’ve been thinking deeply about inclusive community for almost two decades. I have two points of departure. From Aristotle, I think we learn that community following a certain notion of nature has to remain concerned with what its purpose is and whether it is achieving its end in order to actually achieve it. This purpose is evidenced by who it includes. Aristotle counsels communities to be more just and more stable by being more inclusive. Who a community includes tells you what goals the community pursues and what it thinks is just. Who posts on a blog, whose other posts are linked to, who posts regularly in comment sections, these things tell you what goals the community pursues and what it thinks is just.
Crossposted from the Great Lakes College Association Center for Teaching and Learning blog.
The GLCA Ancient Philosophy Research and Teaching Collaborative Initiative began in 2014 when several of us in the GLCA who work in ancient philosophy began a series of conversations about how we might take advantage of the resources we share across the consortium for teaching and writing in ancient philosophy. In particular, we thought that ancient philosophy was a good site from which to think about pedagogy since these ancient thinkers were interested in questions of what it means to learn and to teach. These thinkers take seriously the problem that the person who does not know tends to be unaware of what she does not know, so the learning process becomes a paradox: how does a person enter a learning process if she does not realize that she needs to learn? Realizing one needs to learn at some level involves already knowing that which one needs to learn because to recognize this point suggests you know the knowledge you lack is missing. How can you identify it as missing if you do not know it? If you know that you miss it and therefore in some sense know it, then you don’t need to learn it because you know it. Some in-between space is required which allows the movement from not knowing to recognizing ignorance and fostering a desire to know.
I’m on a roll folks. After I did the last group activity, I was inspired to do another, and I think this one was even more successful in getting students to think about Aristotle’s Metaphysics. For this game, I distributed envelopes to every group. In the envelopes were two sets of flashcards that I had made. One set was the same in every envelope. It included all of the four causes, the ways of being, and the candidates for substance. In the other set were instances of one of these.
Students had to figure out to which of the first set the second set belonged. Some of the sets of instances could belong to more than one category, for example, the genus set, which included animal, plant and planet, could also be considered universals. One set that was particularly hard for students was that of substance, in which I included various “thises” – Dr. Trott, the tree on the mall, their pet dog Spot. Students had to report out to the whole class to which of the first set their instances belonged and they had to explain why. Some students struggled, but the class was asked to help them figure out the right answer.
Even more than the first exercise, this one got students invested in understanding the material, drawing distinctions and thinking about how Aristotle offers them a vocabulary to explain the world. It also helped them see what wasn’t clear to them in the process of having to apply their learning to concrete examples. And it gave them an opportunity to explain to one another in a more informal setting and to raise questions to one another in a low stakes environment.
I am a little more than one week in to teaching my ancient survey. This is my second time starting with Aristotle’s Metaphysics. I know that sounds wild, but I think Aristotle sets up principles that make it easier for students to see what the Pre-Socratics and Hesiod are doing, and he gives us a lot of vocabulary for thinking about what counts as knowledge. My theme for the course as a whole as a search for a good measure. I like to frame the beginnings of Greek thinking as the opening up of and taking seriously of the question of whether we have or need proper measures for living and knowing. I teach Plato’s Euthyphro and Protagoras after Aristotle, the Pre-Socratics and Hesiod and then I come back to the Nicomachean Ethics at the end. I think it works well, but I’ve been trying to find ways to get students to engage more actively with the texts earlier on in the semester, especially since the Metaphysics is hard.
I’ve also been recently inspired by colleagues at Ball State whose workshops I attended when I gave the keynote at the Conference for Pre-College Philosophical Engagement in April. Matthew Hotham and Jen Howland both ran workshops where they had students do an active exercise in order to think through some complicated concepts. Jen set up a capitalist regime where only she owned the means of production and the rest of us had to fight with one another, organize against her, get co-opted as law enforcement and snitches — what started as just a simple claim she made at the beginning articulating the terms ballooned into an intricate representation of how capital works including how it draws on principles of competition and insecurity in the community. It was very cool. I was not able to pull something like that off in the discussion of the law of non-contradiction. What I did was more like what Matt did in his group. First he asked students to define a religion. Then he gave out packets that included a slip of paper that described a religion and asked people to decide whether it really was a religion and to think about what standards they used to make that judgment. It forced students to think about why they used the standards they did and whether they should always apply.
I did something a little bit like that. I printed out ten slips of paper with various claims from the second half of Aristotle’s Metaphysics IV. These were claims that Aristotle uses as examples to say either that the person was violating the ban on contradiction or was invoking it even if they claimed to deny the need for such a ban. For example, the first one was, say something that is meaningful to you and to someone else. Aristotle says to do this and thus to differentiate oneself from a plant is to invoke the law of non-contradiction. Another one said, to avoid tripping in the well, an action that implies that you are stating that tripping in the well is bad, not not-bad. I divided students into groups and asked them to explain how the claim on their paper either violated the ban or invoked it. We started the exercise on Wednesday when they had only read the first several chapters of IV where Aristotle sets up the need for the starting-point of theoretical knowledge and then articulates it. Then students had to read the rest of the book where Aristotle says he can’t demonstrate the truth of the claim but he can refute anyone who denies it. Students then had to reference the reading to explain how their claim would violate or invoke the ban on contradiction. Read more
Heidegger famously said of Aristotle’s biography, “He lived, he worked, he died.” While many scholars take that to mean that Heidegger was dismissing the significance of biography in considering a philosopher’s work, Iain Thompson has convincingly argued that Heidegger takes for granted the significance of biography, so in the air was Werner Jaeger’s work on Aristotle’s biography, that he means not to dismiss it but to say it is not sufficient for understanding Aristotle. As when people resort to psychologizing a particular thinker instead of dealing with their work, it would be dismissive to say that we can entirely understand a thinker on the basis of things that happened to them or the whims of fortune that characterized their lives.
And yet. Perhaps we have swung too far away from caring about the specific details of the lives of those we study. I hesitate to say that the details can wholly frame our reading, but I also think it behooves us to see these thinkers as human beings: they didn’t just live, work and die; they struggled to find work they enjoyed, they loved, they fought, they studied and were disappointed; they struck out on their own. Examining the details we know and the gossip we can gather about a philosopher who has become more a marble bust than a human thinker can bring down to earth a towering colossus. Read more
Yesterday at breakfast I proposed a thesis about the structure of Socratic questioning that my friend John Bova once put to me as we were reading the Charmides together in Greek. His thesis that I have found useful is that Socrates’s interlocutors often begin with a definition that is a particular, like quietness in the Charmides, whose problem is that it lacks a sense of the good. But then when the good is offered as a definition of the virtue, as Critias does in the Charmides, it lacks any concrete meaning. Socrates is then dialectically trying to pull together the concrete sense with the good, or my way of understanding this is to concretize the good. Bova talks about this in terms of a Badiouian kind of diagonalization, but I think it could be understood as manifesting the good in the production of the self.
My colleague Kevin Miles responded to my claim rather forcefully. He said, what could that possibly mean? Like me, Kevin doesn’t think that the good has a metaphysical reality in Plato’s dialogues. What could I have meant by the good? We spent an hour or so over breakfast working it out. My colleague Lew Cassity thinks of the dialectical interplay in terms of weighing pleasures and pains. We tried to get to the point, not where we agreed with one another as much as where we understood what we each were saying. It looks awhile. Along the way there were moments of real tension, maybe even frustration, but in working it out, I found the disagreements themselves helped illuminate and clarify what we were thinking. Without the disagreement, the specificity would not have been reached. Read more
Tomorrow I leave for a month in Europe. I feel bad because everything seems to be going poorly and I’m leaving. Maybe I just need to be on the road, not checking the news and social media all the time, to come back for a better fight. I am spending the first week thinking and talking about ancient pedagogy in Athens with my GLCA ancient philosophy collaborators and a colleague at the American College of Greece, then a couple weeks bouncing around southern Europe with some friends, and then a week at the Collegium Phaenomenologicum in Italy, talking about Aristotle.
In the midst of everything going on, I’ve been thinking about why Plato and Aristotle matter right now, or ever. Miranda Pilipchuk recently wrote about the need to decolonize the canon where she talks about studying Plato and Aristotle for the sake of understanding the tradition without denying their contribution to marginalizing women and people of color in the field. She’s right. But I’m also interested in reading these philosophers against the way the tradition has read them to marginalize these folks, reading Plato in conversation with Baldwin, for example, or Aristotle against various traditions that use references to nature to exclude or oppress those deemed more natural than rational.
But lately I’ve also been thinking about the practices of reading as a practice for just community. Given the various aporiae Plato investigates and articulates concerning teaching and learning virtue, it would seem almost impossible to learn virtue from another. Virtue is learned not as a set of propositions. One cannot know before she knows what virtue is whether the person teaching virtue and justice knows it. The solution seems to be that each person needs to investigate for themselves and not take anyone else’s view without examining it and themselves carefully. Reading Plato’s dialogues themselves seems like a practice in this kind of learning. Jill Frank argues in Poetic Justice that reading Plato is a democratic practice, that Plato doesn’t present his city or its education or his critique of poets in order for the reader to take them in hand as truth. This makes sense given the difficulties he raises across the corpus about learning virtue. Instead, Plato has Socrates present these accounts for the reader to grapple with, to discern and investigate context and connections and to be changed by the investigation. It seems that the engagement with the text also prepares us to really listen to the calls of justice from others, and to see the difference between the account that looks good and the account that is good, between the desire for power for power’s sake and the desire for power to improve the world.
So yes, that’s me, again with Plato and Aristotle.