by John Schwenkler
This is the third in a series of posts discussing different ways of pursuing philosophical understanding. The first two parts can be found here and here.
Several years ago I taught an undergraduate course that I gave the unfortunately profound-sounding title “Know Thyself: A Philosophical Investigation of Self-Knowledge”. In it, we mainly read a range of texts that explored in different ways the topics of self-knowledge and self-discovery, illuminating the way that it can be an achievement to know oneself in the face of the manifold barriers to doing this.
What made this course different from the ones I was used to teaching was that our readings were drawn principally from literary fiction and non-fiction rather than traditional philosophical writings. It was, however, entirely in keeping with the sort of teaching I was accustomed to in that the overarching focus of the course was entirely theoretical—a fact that came to my attention when one of my students observed that she’d expected that the course would have something to do with the practical task of achieving self-knowledge, rather than the abstract question of what self-knowledge is. When I heard this question, I laughed inside—what a bizarre idea, and indeed a dangerous one, to try in a philosophy course to figure out who one is!
But of course it was my position, not hers, that counts as the bizarre one if one considers the nature of philosophy against the background of its history. Socrates, for example, took up general questions about the nature of knowledge, justice, piety, and so on as part of a life that aimed at improving the lives of his fellow Athenians. Aristotle began his Nicomachean Ethics with the remark that a philosopher should come to ethical theorizing “not in order to know what virtue is, but in order to become good, since otherwise our inquiry would have been of no use”. René Descartes summed up his philosophical project in a short work titled The Discourse on Method, which describes a moral and intellectual code that he undertook to follow in order to use his reason rightly. And so on. For these philosophers, the idea that philosophy was an abstract discipline that could be approached without an eye toward real-life consequences would have been truly unfathomable. It’s only in the context of the modern university, where philosophy is conceived alongside mathematics, biology, psychology, and so on as one among many academic subjects, that self-knowledge could be seen as a philosopher’s subject-matter rather than her essential task. Read more »