This activity helps students apply various theories in the philosophy of race to popular race “memes” that students may have seen on social media. It helps students practice their understanding of those theories of race and allows them to see how popular memes embody (perhaps problematically) those theories.
This activity helps students think more deeply about the important Upanishadic claim “Atman is Brahman.”
The Katha Upanishad describes the Self in many different ways: this activity draws students attention to these descriptions.
This activity helps students question widespread beliefs (in western cultures) about individuality and independence. It helps illustrate the Confucian emphasis on community and the importance of our relations to others.
This lesson focuses on a fragment of text from the late Pythagorean philosopher Perictione II (probably of Sparta, c.3rd-2nd century bce) on metaphysics.[1]
Shepherd argues against Berkeley that our ideas of sensible things are “algebraic signs” giving evidence to their causes (matter).
Cockburn defends Locke’s Essay (in particular his treatment of personal identity) against Burnet’s criticisms. She also provides her own argument in favor of an afterlife.
Descartes provides a classic example of a individual, substantialist conception of the self, and Buddhists deny precisely such a view. Consequently, they present intriguing alternatives for students. Theravada Buddhist argue that there is no self, but that it is conventionally useful to talk as if there are selves. Mahayana Buddhists frequently argue that there is no completely individual self, but there is a transpersonal self that we are all manifestations of.
The philosophical thought of the Maya people of Central America in the period before Spanish contact in the 16th century is extremely rich. With advances in the last 50 years in decipherment of the Classic Maya glyphs, it has become possible to reconstruct early Maya history, literature, and philosophy. In addition to the glyphic texts of the codices and numerous stelae, carvings, and painted texts throughout the Maya region, Postcontact texts such as the Popol Vuh are important sources for Precolumbian Maya philosophy. Because of the relative dearth of specifically philosophical Precolumbian glyphic texts, such Postcontact texts fill in important details, and can often be the best introductions to Precolumbian Maya thought. For someone new to Maya philosophy, one suggestion for the best “way in” to this material is to begin with the Popol Vuh and Rabinal Achi (both K’iche’ Maya texts written in the Postcontact period but much of the content of which traces back to Precolumbian periods), move to material like the secondary literature discussed below, then perhaps to the Yucatec Chilam Balam texts, and then on to investigations of the glyphs and glyphic texts.