(Offered as SWAG 346 and POSC 343) In this course, we study the political visions of four major twentieth-century theorists: Simone de Beauvoir, Frantz Fanon, Herbert Marcuse, and Michel Foucault. What forms of power did each of these thinkers surface? What social transformations did they call for? How did they imagine that transformation could be achieved?

(Offered as PHIL 241 and RELI 241). This course puts into dialogue the ancient philosophical traditions of China, India, and Greece. We will explore their reflections and debates on how to live a good life, how to gain knowledge, and how to understand our place in the universe. Through close readings of texts, we will compare ancient philosophical conceptions, styles of discourse, and intellectual contexts. The course reconsiders the Eurocentric history and ideologies of many modern conceptions of philosophy. Professors Gentzler, and Heim, and Harold. No prerequisites.

(Offered as PHIL 241 and RELI 241). This course puts into dialogue the ancient philosophical traditions of China, India, and Greece. We will explore their reflections and debates on how to live a good life, how to gain knowledge, and how to understand our place in the universe. Through close readings of texts, we will compare ancient philosophical conceptions, styles of discourse, and intellectual contexts. The course reconsiders the Eurocentric history and ideologies of many modern conceptions of philosophy.

(Offered as PHIL 241 and RELI 241). This course puts into dialogue the ancient philosophical traditions of China, India, and Greece. We will explore their reflections and debates on how to live a good life, how to gain knowledge, and how to understand our place in the universe. Through close readings of texts, we will compare ancient philosophical conceptions, styles of discourse, and intellectual contexts. The course reconsiders the Eurocentric history and ideologies of many modern conceptions of philosophy.

(Offered as RELI 218 and PHIL 229). Christian religious traditions have assumed that God is omnibenevolent, omniscient, and omnipotent.  But attributing these attributes to the creator of the universe makes the existence of evil puzzling.  If God is omnibenevolent, then God would not want any creature to suffer evil; if God is omniscient, then God would know how to prevent any evil from occurring; and if God is omnipotent, then God would be able to prevent any evil from occurring.

(Offered as PSYC 213 and NEUR 213) This course will examine how brain function regulates a broad range of mental processes and behaviors. We will discuss how neurons work and how the brain obtains information about the environment (sensory systems), regulates an organism’s response to the environment (motor systems), controls basic functions necessary for survival such as eating, drinking, sex, and sleep, and mediates higher cognitive function such as memory and language.

(Offered as PSYC 213 and NEUR 213) This course will examine how brain function regulates a broad range of mental processes and behaviors. We will discuss how neurons work and how the brain obtains information about the environment (sensory systems), regulates an organism’s response to the environment (motor systems), controls basic functions necessary for survival such as eating, drinking, sex, and sleep, and mediates higher cognitive function such as memory and language.

This studio course is designed as an interactive laboratory for students interested in imaginative experimentation to discover and access multiple ways to generate material in different media (dance, theater, visual /digital art, text and/or sound). The course emphasizes a practice of rigorous play and a dedicated interest in process and invention. Also, the course will be informed by a view that anything and everything is possible material for creative and spontaneous response and production.

(Offered as LJST 132 and SWAG 132) Science fiction conjures novel social arrangements in which questions of law inevitably emerge. Is a very smart robot just property? How should space be governed? If we can predict future crimes, can we punish future “criminals”? The answers to these questions are rooted in theories of what makes “the good society” and prompt us to think about how our own laws function with, against, or under the influence of scientific inquiry.

(Offered as RELI 277 and HIST 274 [TC/TE/P] ) Literature from the later Roman empire abounds with accounts of heightened acts of violence between religious groups: Roman judges torture religious deviants; monks massacre banqueters and destroy temples with their bare hands; Christians clash with each other on darkened city streets; Christians attack Jewish synagogues and festival-goers. What about the late Roman world encouraged such violence? Were some religious groups more or less tolerant than their counterparts?