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