Critical thinking has an important dispositional element. You need to feel the right way about a problem if you’re going to think well about it.
Maybe true freedom lies not in being free from all obstacles but in imposing the right obstacles—that is, the ones that channel you in the direction you want or need to go.
By situating my own thinking within a broader historical tradition, I can see more clearly how my particular concerns and preoccupations are mine rather than just the objectively and timelessly important ones that all people with philosophical inclinations might turn themselves to.
If I was to teach in a prison, I asked myself, what’s a topic on which I stand to learn as much from my students as they stand to learn from me? The answer announced itself at once: freedom.
I’ll outline the main features of animal welfare and animal rights arguments. At the end, I’ll mention some dissenting voices from both of these strands.
Better to drop your grand ambitions and just take things as they come, says Zhuangzi. Don’t fuss so much over life and life won’t stir up a fuss for you.
I want to make a case for Shakespeare’s “great heart.” Then I’ll try to explain why Wittgenstein doesn’t see it.
So what is a country? I’ve put this question to students. What would be required, I ask, for us to establish the classroom as an independent state?
The position that I have free will seems untenable for anyone less mighty than God. The position that I don’t have free will seems so far from being right that it isn’t even wrong.
Which stories we tell, and how we tell them, goes a long way toward articulating who we are and how we understand ourselves.