We discuss the fact-value distinction, both with regard to ethics but also epistemology, i.e. how the search for facts depends on what we're looking for.

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We're reading a 1984 essay by Mark's U. of Michigan undergrad advisor, included among the most cited philosophy papers in some list that Wes found. Railton's goal is to give a naturalistic account of ethics (i.e. ethics within a framework of natural science) that both connects tightly to observed empirical facts and also makes moral facts real parts of our world, not merely reducible to non-moral facts about pleasure, social norms, or the like.

In this first part, Railton lays out what naturalism in ethics amounts to and begins to explain why past empiricists like Hume don't provide an account of morality that is adequately normative: Merely describing what people tend to shoot for doesn't explain why such a norm is binding on us.

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Continuing on this text about the mechanics of how mind and body work together. Is this schematically useful or hopelessly archaic? You decide!

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We're reading the final text by René Descartes, published in 1649, about how mind and body relate to each other.

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Continuing on "Two Concepts of Liberty" (1969), we finish up the negative conception ("freedom from") and give Berlin's strange account of positive freedom ("freedom to"), which involves an identification of some part of you (e.g. for Plato, your rationality), the obeying of which makes you free, even if what you "want" goes against this.

Read along with us, starting on p. 20.

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We're reading through the beginning of "Two Concepts of Liberty" (1969). What are the various ways we can conceive of freedom, and is the concept necessarily political? Can you legitimately say you've been deprived freedom because, e.g., you can't afford some necessity?

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Continuing on Aristotle's Metaphysics, book 1, ch. 9. Why does Aristotle insist that Forms have to be in objects, contra Plato? What would it mean for the Forms to be mathematical objects per the Pythagoreans' view?

Read along with us starting on p. 23.

At some point we'll return to Aristotle's take on Plato's forms via his treatment later in the look, but this is enough of Chapter 9!

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Aristotle offers a critique of Plato's theory of forms at a few points in his Metaphysics, and in this and the following part of this series, we'll be tackling this by reading part of book 1, ch. 9.

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Continuing on Yaqub ibn Ishaq Al-Kindi's Islamic, Stoic-flavored ethical treatise. What habits should we instill that will immunize us against loss? What constitutes enough mourning? How does a feeling of loss go away, and can (and should) we hasten this?

Read along with us, starting on p. 124.

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We're reading a 9th century Arabic philosopher (from what's now Iraq), in fact the "father of Arab philosophy," Yaqub ibn Ishaq Al-Kindi, writing about how we can immunize ourselves to the sorrows of life through some means akin to Stoicism, which Al-Kindi as scholar of the Greeks knew all about.

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