Yuval Eytan

From its inception, Western philosophy has considered happiness as the ultimate purpose of human life and one of the most important goals of any political regime. This aim has persisted to today. Contemporary research reports that when people are asked what they most want from their lives, they resoundingly answer happiness. Yet, when asked to define happiness, most face difficulty providing a satisfying answer. We might be left to conclude that the one thing we genuinely want is something we can't clearly define. This course explores the intricate nature of happiness and its elusive characteristics through the political philosophies of Hobbes, Rousseau, Kant, and Mill. We will work to construct a historical narrative to explore how each of the four philosophers shaped their ideas of happiness through meaningful dialogues with others' conceptions of it. Additionally, we will learn how the differences between the conceptions of happiness result from essential differences concerning the nature of
the relationship between humans and the socialpolitical structure. Some of the questions that we will pursue include: What is the difference between happiness and pleasure? What role do others play in our ability to achieve happiness? Is there a specific political regime that will most advance human happiness? Although we may not arrive at a satisfying explanation for what happiness is, the seminar aims to help us understand how the Western ideal of happiness has been shaped in relation to political philosophy.

Decolonial theory offers an intervention in standard familiar narratives about historical progress and social value. Decolonial theory also opens up conversations about what kind of future we can imagine. This seminar aims to delve into three interconnected concepts crucial for grasping the philosophical foundations of decolonial theory: Eurocentrism, modernity, and progress. After considering these foundations, we will be interested in how decolonial theory forces us to reflect on philosophy itself, its history, as well as its methods and practices. The course will be divided into three main parts. First, we will critically analyze Kant's and Hegel's ideas regarding historical progress to reveal the underlying Eurocentrism in their perspectives on enlightenment, rationality, freedom, and modernity. The second part will address the significance of Aníbal Quijano's statement that even though "formal colonial status has ended, coloniality has not." We will explore how this idea, embraced by many decolonial theorists, is a fundamental element of their efforts to uncover the underlying power of racism operating within the foundational structure of the "new world." In the third part of the course, we will explore how decolonial theory aims not only to “delink” from the knowledge framework imposed by the West but also to “reconstitute” new ways of living in a society where there is no universal standard to judge one's freedom and life. We will learn the fundamental ideas of Fanon, Césaire, Spivak, Lugones, Maldonado-Torres, Wynter, and Iman. These thinkers present alternative ways of existence without predetermined universal essences that all must adhere to be considered humans.

What is education for? And what kind of human being does it aim to shape? This seminar will invite students to explore education not merely as a set of practices but, rather, as a reflection of our deepest convictions about human nature, freedom, and society. Through philosophical inquiry, students will develop critical, reflective, and ethically grounded perspectives on their role as educators. The seminar will be structured around four compelling visions of the human being, each giving rise to a distinct educational ideal and each delivering a pointed critique of dominant educational paradigms. Through readings in Plato, Aristotle, and Isocrates, we will examine classical humanism and its belief in a universal human essence that education must actualize through the pursuit of virtue, fulfillment, and happiness. We will then turn to the Romantic-Naturalist tradition—Montaigne, Rousseau, and Fröbel—who emphasized the child’s innate goodness and warned against educational systems that suppress natural growth. The existentialist approach, represented by Nietzsche, Sartre, and Greene, shifts from self-realization to self-creation, challenging us to resist conformity. Finally, we will explore critical pedagogy through the works of Freire, Giroux, hooks, Arendt, and Adorno, who argue that education must address broader social injustices and guard against the political dangers of uncritical obedience. This seminar will offer students not only a rich encounter with the history of educational thought but also an invitation to take a stand—to reflect on who we are, who we aspire to become, and what kind of education might lead us there.

Jean-Jacques Rousseau is often regarded as a foundational figure in the development of the Western ideal of authenticity—the belief that a moral life entails uncompromising loyalty to one’s true self. Rousseau dedicated his life to the pursuit of a formula in which authenticity could serve as a path to happiness. And yet, time and again, he found himself entangled in paradoxes that were not merely philosophical but vividly reflected in his own life. His educational theory is a cornerstone of modern humanistic educational thought, yet he entrusted all five of his children to a public foundling hospital shortly after birth. He denounced popular entertainment but authored the best-selling novel of the 18th century. He professed deep Christian faith, while his books were burned as heretical. He argued that romantic love is an essential part of human existence while spending his final years in near-total solitude. This seminar welcomes anyone interested in modern philosophy, theories of the self, and the fragile threshold where bold ideas encounter human vulnerability. Rousseau was not only a thinker of inner conflict, he was also a political revolutionary whose writings have been interpreted as foundational to modern communism, liberal democracy, and even totalitarianism. His influence stretches across the ideological spectrum, making him a key figure for understanding both the promises and the perils of modernity.