WEBVTT 00:00.310 --> 00:03.560 PROFESSOR: So, welcome to Philosophy and the Science of 00:03.560 --> 00:04.380 Human Nature. 00:04.380 --> 00:07.630 It's nice see so many of you here today. 00:07.630 --> 00:11.150 I hope to see more of you here again on Thursday. 00:11.149 --> 00:14.909 And my goal today is to try to give you a sense of what kind 00:14.910 --> 00:17.940 of course this is going to be so that you can make an 00:17.940 --> 00:20.370 informed decision about whether this is a course that 00:20.370 --> 00:23.090 you actually want to enroll in for credit. 00:23.090 --> 00:25.640 With that aim in mind, there are three things I want to do 00:25.640 --> 00:27.210 in today's lecture. 00:27.210 --> 00:28.960 In the first part of the lecture, I'm just going to 00:28.960 --> 00:33.350 give you a very broad overview of what kind of course this 00:33.345 --> 00:36.905 is, and to say a few words about what my goals are for 00:36.910 --> 00:38.150 the course. 00:38.150 --> 00:40.710 In the bulk of the lecture, what I'm going to do is to run 00:40.710 --> 00:44.750 through three examples of the kinds of topics that we're 00:44.750 --> 00:47.800 going to be addressing this semester, so that you have a 00:47.803 --> 00:50.053 sense of what kind of material we're going 00:50.050 --> 00:51.190 to be talking about. 00:51.190 --> 00:53.400 And in the final section of the course, I'll say a few 00:53.400 --> 00:56.460 things about what it is that makes this course distinctive, 00:56.460 --> 01:00.240 and a few things about the course's requirements. 01:00.240 --> 01:03.710 So the course has this perplexing cross-listed title. 01:03.705 --> 01:07.045 It's called Philosophy and the Science of Human Nature, and 01:07.050 --> 01:10.140 it's listed both in Philosophy and in Cognitive Science, and 01:10.136 --> 01:12.686 it's a course for which you can get credit in the 01:12.690 --> 01:14.160 Psychology major. 01:14.160 --> 01:17.620 So what kind of course is this? 01:17.620 --> 01:21.630 Well, in some ways, this is a course like Directed Studies 01:21.630 --> 01:25.830 Philosophy or Philosophy 125-126. 01:25.830 --> 01:29.870 That is, we're going to be reading works by Plato, by 01:29.865 --> 01:36.785 Aristotle, by Epictetus, by Boethius, by Hobbes, by Hume, 01:36.793 --> 01:38.553 and by Mill-- 01:38.550 --> 01:40.870 all major philosophers from the Western 01:40.870 --> 01:42.670 philosophical tradition. 01:42.670 --> 01:46.250 We're going to be reading them roughly historically, with an 01:46.253 --> 01:49.743 attempt to get at some of the kinds of questions that one 01:49.740 --> 01:53.860 would get at in a traditional philosophy course. 01:53.860 --> 01:56.800 In addition, you'll get some of the material that you would 01:56.802 --> 01:59.742 get in an ethics course. 01:59.740 --> 02:02.540 So one of the topics that we'll cover in Philosophy and 02:02.540 --> 02:06.470 the Science of Human Nature are the three main ethical 02:06.470 --> 02:09.230 theories in the Western philosophical tradition. 02:09.230 --> 02:11.650 We'll talk about utilitarianism, we'll talk 02:11.650 --> 02:14.580 about deontology, and we'll talk about virtue ethics, and 02:14.575 --> 02:18.265 we'll talk about how those relate to one another. 02:18.270 --> 02:20.650 You'll also get some of the materials that you would get 02:20.650 --> 02:24.420 if you took an introduction to political philosophy course. 02:24.420 --> 02:28.390 We'll very briefly look at the work of Thomas Hobbes on the 02:28.390 --> 02:31.610 legitimacy of the state, and then we'll read and think 02:31.610 --> 02:35.860 about the debate between John Rawls and Robert Nozick about 02:35.860 --> 02:39.260 how much weight should be given to the relative values 02:39.260 --> 02:43.100 of equality on one hand and liberty on the other. 02:43.100 --> 02:46.710 So in that regard, this is, in some ways, a standard 02:46.710 --> 02:50.440 philosophy course in the moral and political tradition. 02:50.440 --> 02:53.090 It's not a course in metaphysics; it's not a course 02:53.086 --> 02:55.856 in epistemology; it's not a course where we're going to be 02:55.860 --> 02:59.570 talking about issues like free will or the mind-body problem, 02:59.570 --> 03:01.500 all of which could legitimately fall under the 03:01.500 --> 03:05.050 topic of philosophy of human nature. 03:05.050 --> 03:07.750 But what's distinctive about this course is that in 03:07.750 --> 03:10.730 addition to the contributions that are made by the 03:10.730 --> 03:14.650 philosophical side of the equation, we're also going to 03:14.650 --> 03:19.630 be drawing from a number of other disciplines. 03:19.630 --> 03:23.370 So one of the main themes of the course will be to think 03:23.370 --> 03:27.320 about how the questions raised by the traditional 03:27.320 --> 03:30.600 philosophers that I've mentioned already are picked 03:30.600 --> 03:34.060 up in the contemporary cognitive science tradition. 03:34.060 --> 03:37.760 In particular, how they're picked up by what I see as one 03:37.760 --> 03:40.360 of the main strands in contemporary cognitive 03:40.362 --> 03:44.242 science, the strand that looks at the relation between human 03:44.240 --> 03:49.020 beings as rational creatures, capable of a certain kind of 03:49.020 --> 03:53.220 calculated and reflective understanding of themselves 03:53.220 --> 03:56.820 and their place in the world, and, on the other hand, human 03:56.820 --> 04:03.160 beings as evolved animals who are subject to forces that lie 04:03.160 --> 04:06.870 beyond their rational control. 04:06.870 --> 04:11.410 In light of that recognition that human beings are capable 04:11.410 --> 04:16.180 of being affected in multiple ways, we'll look at a number 04:16.180 --> 04:19.330 of writings from psychology. 04:19.330 --> 04:22.020 So we'll read some Freud; we'll have a discussion of 04:22.020 --> 04:24.680 cognitive behavioral therapy; we'll talk about 04:24.680 --> 04:27.230 post-traumatic stress disorder; we'll have 04:27.230 --> 04:31.260 discussion of happiness, using a wonderful book written by a 04:31.260 --> 04:33.750 Yale alumnus, Jonathan Haidt. 04:33.750 --> 04:38.050 We'll look at some work on self-regulation, on love and 04:38.049 --> 04:41.539 friendship, and we'll also look at empirical work on 04:41.540 --> 04:45.320 topics like moral reasoning and punishment, and social 04:45.315 --> 04:49.095 psychological work on situations and attitudes. 04:49.096 --> 04:51.916 So a lot of the material that we'll address in this course 04:51.920 --> 04:54.750 will come from psychology. 04:54.754 --> 04:57.624 But some of it will also come from the tradition of 04:57.620 --> 04:58.310 political science. 04:58.310 --> 05:02.770 So in the course of discussing the legitimacy of the state, 05:02.770 --> 05:05.190 we'll introduce ourselves to the notion of 05:05.190 --> 05:06.480 the prisoners' dilemma. 05:06.480 --> 05:09.370 We'll talk about the tragedy of the commons, and in the 05:09.365 --> 05:12.645 closing section of the course, we'll talk about the role of 05:12.650 --> 05:18.080 rhetoric and argument in political persuasion. 05:18.080 --> 05:21.980 We'll also draw from the field of behavioral economics. 05:21.980 --> 05:24.970 One of the reading assignments is to listen to Daniel 05:24.970 --> 05:29.870 Kahneman's Nobel Prize speech, accepting the Nobel Price on 05:29.870 --> 05:32.920 behalf of himself and his collaborator, Amos Tversky, 05:32.920 --> 05:34.870 for the extraordinary work they did 05:34.870 --> 05:36.330 founding behavioral economics. 05:36.330 --> 05:39.510 But we'll also look at some additional work in the dual 05:39.512 --> 05:42.222 processing tradition, and we have some excerpts from Dan 05:42.220 --> 05:46.060 Ariely's delightful book, public book 05:46.060 --> 05:48.600 on behavioral economics. 05:48.595 --> 05:52.595 Finally, we'll even draw a little bit from literature. 05:52.600 --> 05:55.440 We're going to read a short excerpt from the Iliad; we're 05:55.440 --> 05:59.830 going to read a short story by Ursula LeGuin; and in the 05:59.830 --> 06:03.070 second to last lecture of the course, we'll look at what 06:03.070 --> 06:07.740 Plato has to say about the role of literature and 06:07.740 --> 06:11.360 artistic representation in affecting human 06:11.360 --> 06:12.700 self-understanding. 06:12.695 --> 06:16.045 So what I'm going to try to do in the course is to bring 06:16.050 --> 06:22.360 together these eight fields in a way that provides a coherent 06:22.360 --> 06:26.970 story about what kind of things human beings are, and 06:26.970 --> 06:29.360 how we can learn about what kind of things human beings 06:29.360 --> 06:32.750 are from these various perspectives. 06:32.752 --> 06:36.732 In slogan form, the structure of the course is dead guy on 06:36.730 --> 06:39.910 Tuesday, cog sci on Thursday. 06:39.910 --> 06:41.260 Except not all the philosophers 06:41.260 --> 06:42.960 we're reading are dead. 06:42.960 --> 06:44.760 And not all of them are guys. 06:44.760 --> 06:47.010 And not all the other fields are cog sci. 06:47.010 --> 06:49.390 And in fact, most things are going to be covered together 06:49.385 --> 06:50.925 on Tuesday and Thursday. 06:50.930 --> 06:52.590 And there are going to be sections. 06:52.586 --> 06:54.336 But other than that, the slogan. 06:57.700 --> 07:01.160 So that's an overview of the kinds of disciplines that 07:01.162 --> 07:02.852 contribute to the course. 07:02.850 --> 07:07.170 Let me say a bit about the specific topics that I hope to 07:07.170 --> 07:10.750 address in the course of the semester. 07:10.750 --> 07:14.670 So the first overarching topic, and I roughly organized 07:14.670 --> 07:18.000 the syllabus under these three topics, but in some way, each 07:17.995 --> 07:20.635 of them will keep re-emerging throughout the semester. 07:20.638 --> 07:24.628 The first topic is the topic of happiness and flourishing. 07:24.630 --> 07:29.150 What does the ancient Western philosophical tradition say 07:29.150 --> 07:33.260 about what it takes for human beings to thrive in a 07:33.260 --> 07:38.400 meaningful sense, and how does that connect to work that's 07:38.400 --> 07:43.560 been done more recently in various literary and 07:43.560 --> 07:47.870 scientific traditions about what it is that enables human 07:47.870 --> 07:49.750 beings to flourish? 07:49.750 --> 07:55.230 What is it about human nature that can give us some clue 07:55.230 --> 07:59.840 about what kind of thing authentic happiness might be? 07:59.836 --> 08:04.026 That's the first set of questions that we'll address. 08:04.030 --> 08:08.420 It turns out that the ancient philosophers' answer to that 08:08.420 --> 08:13.080 question is that human beings thrive when their souls are 08:13.080 --> 08:16.250 well-ordered, to use the ancient metaphor. 08:16.250 --> 08:19.740 When the parts of their souls that might pull in different 08:19.740 --> 08:22.840 directions are in a certain kind of harmony; and the 08:22.837 --> 08:26.297 ancient picture is that when that happens, human beings 08:26.300 --> 08:29.750 behave in a moral way. 08:29.750 --> 08:35.070 And so the second part of the course will look at both what 08:35.070 --> 08:38.570 it feels like from the inside to behave in ways that are 08:38.570 --> 08:42.510 conventionally considered moral, and from a higher 08:42.510 --> 08:48.420 level, what it is that we mean when we say that an act is 08:48.420 --> 08:50.510 moral or immoral. 08:50.510 --> 08:53.880 So as I mentioned, we'll look at the three main Western 08:53.880 --> 08:58.610 philosophical conceptions of morality, and we'll also look 08:58.610 --> 09:00.860 at some interesting related questions. 09:00.860 --> 09:05.500 Like, why is punishment justified when it is? 09:05.500 --> 09:08.430 And is the justification for punishment 09:08.430 --> 09:11.800 psychological or ethical? 09:11.800 --> 09:15.340 And in the final unit of the course, we'll move beyond the 09:15.340 --> 09:20.640 individual into society as a whole, and ask some questions 09:20.640 --> 09:24.600 about what it is that makes political structures 09:24.600 --> 09:30.090 legitimate, and how it is that state or civic institutions 09:30.090 --> 09:32.820 ought to be organized in order to allow 09:32.820 --> 09:35.440 human beings to flourish. 09:35.440 --> 09:38.350 So those are the three main topics that we'll be 09:38.350 --> 09:41.690 addressing, and as you can see, on the syllabus that I've 09:41.690 --> 09:46.130 handed out, there are highlighted examples of a few 09:46.130 --> 09:48.960 of those particular topics that we're addressing on page 09:48.960 --> 09:52.300 one of the syllabus, and a much more detailed set of 09:52.300 --> 09:57.180 questions on pages three and four. 09:57.180 --> 10:01.190 But in addition to being about the content of these 10:01.190 --> 10:05.200 questions, this is also a course that's going to 10:05.200 --> 10:10.380 encourage you to think about the methodology of each of the 10:10.380 --> 10:13.530 disciplines from which we're drawing. 10:13.530 --> 10:17.240 So it's my goal to introduce you to a number of traditional 10:17.236 --> 10:21.026 philosophical discussions of the human being, but it's also 10:21.025 --> 10:25.755 my goal to get you to think about what these philosophical 10:25.760 --> 10:30.070 discussions have in common, and why it is that thinking 10:30.070 --> 10:34.370 about things in the way that philosophy thinks about things 10:34.370 --> 10:40.270 can be valuable for answering questions that we care about. 10:40.270 --> 10:43.640 And we'll do something very similar with respect to the 10:43.636 --> 10:44.986 other disciplines. 10:44.990 --> 10:48.650 We'll look at the literature from psychology and behavioral 10:48.650 --> 10:52.930 economics and political science and literature, and 10:52.931 --> 10:56.691 we'll ask: what is it about this distinctive approach to 10:56.688 --> 11:01.188 answering these questions that provides us with a 11:01.190 --> 11:06.040 complementary insight on the issues that the philosophers 11:06.040 --> 11:07.550 have raised? 11:07.552 --> 11:11.612 And finally, I'm going to ask you to think not only in the 11:11.610 --> 11:15.120 context of this class, but in the context of the other 11:15.120 --> 11:18.800 classes you're taking about the ways in which the material 11:18.800 --> 11:24.660 to which you're being exposed sheds light through multiple 11:24.660 --> 11:28.530 disciplinary perspectives on the set of questions that 11:28.528 --> 11:30.478 we're concerned with. 11:30.480 --> 11:32.980 So that's the opening segment of the lecture. 11:32.980 --> 11:37.220 That what I had called the "overview and course topics" 11:37.215 --> 11:38.425 section of the class. 11:38.430 --> 11:42.790 And what I want to do now is to give you three examples of 11:42.787 --> 11:48.597 the kinds of topics that we'll be addressing this semester. 11:48.596 --> 11:53.026 So the first example I'm going to give is actually drawn from 11:53.030 --> 11:56.330 the readings that we'll be doing for Thursday. 11:56.330 --> 12:00.600 And it's a story from Plato's Republic called the story of 12:00.595 --> 12:02.565 the ring of Gyges. 12:02.570 --> 12:05.860 I'll give you a little bit more background on Thursday 12:05.860 --> 12:09.710 about where this story fits in the context of the book from 12:09.710 --> 12:12.930 which it's drawn, but for now, all you need to know is that 12:12.930 --> 12:17.140 there's a character named Glaucon who's actually one of 12:17.140 --> 12:20.620 the brothers of Plato, the author of this dialogue. 12:20.620 --> 12:24.290 And Glaucon is in conversation with the great ancient Greek 12:24.290 --> 12:28.510 philosopher Socrates, and he's trying to convince Socrates 12:28.510 --> 12:31.930 that when people act morally, the only reason they do it is 12:31.931 --> 12:33.921 because they can't get away with it. 12:33.920 --> 12:37.370 So even if you've shopped only for today, you'll have a 12:37.368 --> 12:39.678 chance to hear some Plato. 12:39.680 --> 12:41.510 So I'm going to read aloud to you these 12:41.510 --> 12:42.940 numbers on the right. 12:42.940 --> 12:45.070 I'll explain to you next class, they're called 12:45.070 --> 12:46.460 Stephanus numbers. 12:46.460 --> 12:49.200 They enable you, whichever translation of Plato you're 12:49.200 --> 12:52.130 using to find the same passage. 12:52.130 --> 12:55.420 And what I'm reading to you from is from Stephanus pages 12:55.420 --> 12:58.600 359 to 360. 12:58.599 --> 12:59.979 So: 12:59.980 --> 13:04.100 "There was once a shepherd named Gyges in the service of 13:04.099 --> 13:06.509 the ruler of Lydia. 13:06.510 --> 13:08.980 There was a giant thunderstorm, and an 13:08.980 --> 13:13.390 earthquake broke open the ground and created a chasm at 13:13.394 --> 13:15.974 the place where he was tending his sheep. 13:15.970 --> 13:19.400 Seeing this, he was filled with amazement and 13:19.400 --> 13:22.640 went down into it. 13:22.640 --> 13:29.710 And there he saw a hollow bronze horse. 13:29.710 --> 13:32.610 There were window-like openings in it, and peeking 13:32.610 --> 13:36.020 in, he saw a corpse wearing nothing but a 13:36.017 --> 13:38.827 gold ring on his finger. 13:38.830 --> 13:46.430 So he took the ring and came out of the chasm." 13:46.430 --> 13:50.480 "He wore the ring at his usual monthly meeting that reported 13:50.484 --> 13:53.364 to the king on the state of the flocks. 13:53.360 --> 13:55.510 And as he was sitting among the others, he happened to 13:55.510 --> 13:57.790 turn the setting of the ring towards himself, to the inside 13:57.793 --> 13:58.763 of the hand. 13:58.761 --> 14:01.651 And when he did this, he became invisible to those 14:01.650 --> 14:03.640 sitting near him, and they went on talking 14:03.640 --> 14:05.330 as if he had gone. 14:05.330 --> 14:07.410 He wondered about this, and fingering the ring, he turned 14:07.410 --> 14:11.630 the setting outwards again, and became visible. 14:11.630 --> 14:14.430 So he experimented with the ring to test whether it indeed 14:14.430 --> 14:15.630 had this power, and it did. 14:15.625 --> 14:18.855 If he turned the setting inward, he became invisible, 14:18.860 --> 14:22.430 and if he turned it outward, he became visible again." 14:22.430 --> 14:25.700 "When he realized this, he arranged to become one of the 14:25.700 --> 14:28.800 messengers sent to report to the king. 14:28.800 --> 14:33.810 And when he arrived there, he seduced the king's wife, with 14:33.810 --> 14:39.190 her help, attacked and killed the king, and took over the 14:39.186 --> 14:40.416 kingdom." 14:40.420 --> 14:45.040 So that's the story of the ring of Gyges. 14:45.040 --> 14:49.910 Now why is it that Glaucon tells that story? 14:49.910 --> 14:55.750 Glaucon tells that story with the expectation that you, upon 14:55.746 --> 15:01.476 hearing this, will think that you would act as Gyges did, if 15:01.480 --> 15:07.210 you had the opportunity to get away with crime 15:07.210 --> 15:09.190 without being caught. 15:09.190 --> 15:13.590 Glaucon's conclusion from this story is that those who 15:13.590 --> 15:16.620 practice justice, those who act in conformity with the 15:16.620 --> 15:21.610 moral code of their society, do so because they lack the 15:21.610 --> 15:24.310 power to do injustice. 15:24.310 --> 15:28.080 They act in that way because they fear the 15:28.080 --> 15:30.320 punishment of society. 15:30.320 --> 15:33.480 They don't act in that way because it's in any way 15:33.480 --> 15:36.270 valuable to them. 15:36.270 --> 15:39.040 And the reading that we're going to do for this 15:39.040 --> 15:44.580 Thursday's class includes both the text that surrounds the 15:44.580 --> 15:46.310 story that I just told you. 15:46.310 --> 15:49.800 So the setup wherein Glaucon raises the challenge of which 15:49.800 --> 15:52.760 this is supposed to be an example, and the conversation 15:52.760 --> 15:56.410 between Glaucon and Socrates that follows the posing of the 15:56.410 --> 15:58.770 challenge through this story. 15:58.770 --> 16:01.460 And in addition, we're going to read some empirical 16:01.460 --> 16:07.150 psychological work on the question of what people do 16:07.150 --> 16:09.710 when they think they are unobserved. 16:09.710 --> 16:13.620 So we're going to ask the question whether, as a matter 16:13.620 --> 16:18.210 of fact, people would, and whether, as a matter of fact, 16:18.210 --> 16:23.310 people should behave as Gyges did. 16:23.306 --> 16:26.586 That's the first example of the kind of topic we're going 16:26.585 --> 16:30.055 to address in the course. 16:30.060 --> 16:32.890 A second set of topics that we'll address in the course 16:32.890 --> 16:36.960 will take off from a particular philosophical 16:36.960 --> 16:40.500 example that has become quite popular in contemporary 16:40.500 --> 16:43.550 discussions of morality, but which is actually traceable, 16:43.550 --> 16:49.080 about 40 years old, to some writings by Philippa Foot, and 16:49.080 --> 16:51.490 the philosopher Judith Thomson. 16:51.490 --> 16:53.830 And the case, with which I suspect some of you are 16:53.826 --> 16:58.086 familiar, involves a trolley which is hurtling down the 16:58.090 --> 17:03.730 track in the direction of five people, and if the trolley is 17:03.730 --> 17:08.360 not turned, it will hit this group of five. 17:08.360 --> 17:12.600 Now, the question that philosophers like to pose is 17:12.600 --> 17:14.010 the following. 17:14.010 --> 17:19.110 Suppose that there were a switch which you could use 17:19.110 --> 17:23.630 that would divert the trolley so that instead of hitting the 17:23.628 --> 17:30.008 five people, it would go down a branch track and hit one. 17:30.010 --> 17:32.220 When we have our course clickers, we'll be able to do 17:32.222 --> 17:33.212 this scientifically. 17:33.210 --> 17:35.730 For now, I just want a show of hands. 17:35.730 --> 17:38.920 How many people think it is either morally permitted or 17:38.920 --> 17:42.750 morally required, that is, either permitted or required, 17:42.750 --> 17:47.050 not forbidden, to switch the trolley in such a way that it 17:47.050 --> 17:50.260 hits the one person, rather than the five? 17:50.260 --> 17:53.650 How many think it's either permitted or required to 17:53.650 --> 17:58.420 switch the trolley so that one person dies rather than five? 17:58.420 --> 17:58.490 [pause] 17:58.485 --> 17:58.545 OK. 17:58.550 --> 18:01.890 And how many of you think it's morally forbidden to turn the 18:01.890 --> 18:04.860 trolley so that it kills one person rather than five? 18:04.860 --> 18:06.820 How many of you think it's morally forbidden, prohibited? 18:06.815 --> 18:08.275 [pause] 18:08.280 --> 18:09.080 OK. 18:09.080 --> 18:13.080 So as I said, we don't have the clickers, but a vast 18:13.080 --> 18:17.020 majority of the class believes that it's either permitted or 18:17.015 --> 18:19.585 required to divert the trolley. 18:19.590 --> 18:25.420 Now, suppose we had a slightly different situation. 18:25.420 --> 18:29.960 Instead of the one person being on the tracks, there is, 18:29.960 --> 18:35.980 rather, a bridge that rests over the trolley tracks. 18:35.980 --> 18:43.970 And atop the bridge, a large gentleman of ample girth such 18:43.970 --> 18:50.940 that were you to dislodge him from his present location 18:50.940 --> 18:56.240 using the same switch that you used in the last case, he 18:56.240 --> 19:00.420 would be sufficiently weighty to prevent the trolley from 19:00.420 --> 19:02.660 hitting the five. 19:02.660 --> 19:06.190 How many of you think it is morally required or morally 19:06.193 --> 19:12.203 permitted to push the fat man off the bridge to prevent the 19:12.197 --> 19:13.567 trolley from hitting the five? 19:13.565 --> 19:16.945 [pause] 19:16.950 --> 19:18.720 And how many of you think it is morally prohibited? 19:22.930 --> 19:23.910 Hands up again? 19:23.910 --> 19:24.540 [pause] 19:24.540 --> 19:24.850 All right. 19:24.850 --> 19:29.570 We have a very, very different spread this time. 19:29.565 --> 19:35.655 Now suppose we end up at the hospital, and the five who 19:35.660 --> 19:38.370 were lying on the track when the trolley didn't hit them 19:38.370 --> 19:42.410 are terribly injured in such a way that one needs a heart, 19:42.412 --> 19:45.722 one needs a lung, one needs a leg, one needs an arm, one 19:45.720 --> 19:47.130 needs an eye. 19:47.130 --> 19:53.820 And in walks a healthy gentlemen with exactly the 19:53.815 --> 19:58.215 organs required to save the five. 19:58.218 --> 20:02.048 How many of you think it is morally required or morally 20:02.050 --> 20:05.800 permitted to cut up the one to save the five? 20:05.795 --> 20:10.275 [pause] 20:10.280 --> 20:12.820 I won't sit with you in the hospital waiting room. 20:12.820 --> 20:14.780 That was three hands. 20:14.780 --> 20:16.330 How many of you think it is morally prohibited? 20:16.330 --> 20:17.900 [pause] 20:17.900 --> 20:20.220 All right. 20:20.220 --> 20:23.640 Suppose there is a bear running towards you. 20:23.635 --> 20:26.185 You're standing in line of people, and there's a bear 20:26.190 --> 20:28.220 running towards you. 20:28.220 --> 20:31.880 How many of you think it's morally permitted to move out 20:31.880 --> 20:35.040 of the bear's way if the bear is running towards you? 20:35.040 --> 20:35.290 [pause] 20:35.290 --> 20:37.110 OK. 20:37.110 --> 20:39.730 Now when that happens, the bear's going to eat the guy 20:39.730 --> 20:41.640 who is right behind you. 20:41.640 --> 20:41.980 OK. 20:41.976 --> 20:43.996 Case number two. 20:44.000 --> 20:49.190 Suppose there's a bear running towards you. 20:49.190 --> 20:51.530 How many of you think it's morally permitted to reach 20:51.525 --> 20:56.115 behind you, and take that guy and put him in front of you to 20:56.115 --> 20:57.235 shield you from the bear? 20:57.240 --> 21:00.980 [pause] 21:00.980 --> 21:05.210 Very different distribution of hands. 21:05.210 --> 21:05.880 OK. 21:05.880 --> 21:08.310 What's going on here? 21:08.310 --> 21:12.480 In the original switch case where we turn the trolley, one 21:12.480 --> 21:14.930 person's going to die if we turn the trolley, and five are 21:14.930 --> 21:16.440 going to live. 21:16.440 --> 21:20.380 In the push the fat man case, if we push the fat man, one 21:20.380 --> 21:24.470 person's going to die, and five people are going to live. 21:24.470 --> 21:28.770 In the patient in the hospital case, we bring him into the 21:28.770 --> 21:30.500 hospital and cut him up. 21:30.500 --> 21:34.740 One person's going to die, and five people are going to live. 21:34.740 --> 21:37.620 In the bear case, when you duck, and he gets the guy 21:37.620 --> 21:42.030 behind you, the guy behind you dies, and you live. 21:42.030 --> 21:45.010 In the bear case, where you take the guy behind you, put 21:45.010 --> 21:48.560 him in front of you, and use him as a shield, the guy 21:48.555 --> 21:52.455 behind you dies and you live. 21:52.460 --> 21:56.410 So the second set of topics that I want to let you know 21:56.410 --> 22:00.840 we'll be talking about is the following; What is it that 22:00.840 --> 22:06.760 explains the differences in our reactions to these cases? 22:06.760 --> 22:12.940 Is there genuinely a morally relevant difference between 22:12.940 --> 22:16.020 diverting the trolley so that it kills the one rather than 22:16.020 --> 22:20.390 the five, and pushing the fat man, so the trolley kills the 22:20.390 --> 22:23.660 one rather than the five? 22:23.660 --> 22:27.040 Or is the difference in our reaction to those two cases 22:27.040 --> 22:29.790 merely psychological? 22:29.790 --> 22:33.750 Is there really a moral difference between ducking in 22:33.745 --> 22:37.115 such a way that a harm that was heading towards you hit 22:37.120 --> 22:41.610 somebody else instead, and shields you, so that a harm 22:41.610 --> 22:45.350 that is heading towards you is visited upon 22:45.350 --> 22:47.290 someone else instead? 22:47.290 --> 22:51.440 What is it that explains the differences in our reactions 22:51.442 --> 22:53.062 in these cases? 22:53.060 --> 22:56.430 What moral implications does that have, and what 22:56.430 --> 22:59.350 psychological implications does that have? 22:59.352 --> 23:03.302 So that's the second set of examples that I want to give 23:03.300 --> 23:07.820 you, a topic that we'll be addressing. 23:07.824 --> 23:10.974 Third set of examples. 23:10.974 --> 23:13.384 I imagine some of you are familiar with 23:13.380 --> 23:15.670 the following situation. 23:15.674 --> 23:22.384 You go to the library intending sincerely to read 23:22.380 --> 23:25.170 the Plato that has been assigned to you for the next 23:25.166 --> 23:32.056 lecture and you find yourself, instead, answering e-mails. 23:32.060 --> 23:36.480 Or you set for yourself a dietary regimen, according to 23:36.482 --> 23:40.062 which you will eat large amounts of fruit and 23:40.060 --> 23:48.180 vegetables, and instead you find yourself tempted by cake. 23:48.180 --> 23:52.270 Or you commit yourself to saving up money for some sort 23:52.270 --> 23:56.590 of long-term goal, and instead, find yourself 23:56.594 --> 24:02.274 distracted by the prospects of March break in Jamaica with 24:02.270 --> 24:09.790 your roommate, or an iPod touch, or a new PlayStation 2 24:09.790 --> 24:11.950 device that you can use to distract 24:11.945 --> 24:15.475 yourself from your reading. 24:15.478 --> 24:21.158 So what is it about human beings that we can form these 24:21.156 --> 24:27.516 sorts of plans, and then not act on them? 24:27.515 --> 24:34.395 And what is it that we can do to make ourselves stick to 24:34.400 --> 24:40.670 commitments that we've made in moments of reflection? 24:40.670 --> 24:45.800 So the reading that I assigned to you for today is a very, 24:45.800 --> 24:49.700 very brief chapter from Dan Ariely's popular book. 24:49.700 --> 24:53.220 It's a chapter on procrastination. 24:53.220 --> 24:57.370 And in it, he describes a number of strategies that we 24:57.370 --> 25:01.420 can use to help ourselves stick to long-term 25:01.420 --> 25:03.320 commitments. 25:03.320 --> 25:05.590 So, for example, one of the things that people do if they 25:05.590 --> 25:10.180 want to get themselves to read is that they go to the 25:10.179 --> 25:13.609 library, and they surround themselves by other people who 25:13.610 --> 25:15.210 are reading. 25:15.210 --> 25:19.650 If you are in a social setting where other people are 25:19.650 --> 25:22.890 conforming to a standard that you had set for yourself to 25:22.886 --> 25:27.396 conform to, you may find yourself conforming to that 25:27.396 --> 25:30.716 standard, and not doing that which you 25:30.720 --> 25:33.260 will ultimately regret. 25:33.260 --> 25:38.530 If you find yourself incredibly tempted by food 25:38.530 --> 25:43.090 that you have prohibited to yourself, it may be helpful to 25:43.090 --> 25:46.550 limit your access to it. 25:46.550 --> 25:49.560 In the chapter that we read, Dan Ariely describes an 25:49.555 --> 25:54.275 example of what he called the iced credit card solution, 25:54.280 --> 25:57.350 where, if you have a tendency to make impulse purchases on 25:57.350 --> 26:01.270 the Internet, you take your credit card, and you put it in 26:01.270 --> 26:04.750 a glass of water, which you put into the freezer. 26:04.750 --> 26:07.650 And then, if you want to buy something, you remove the 26:07.650 --> 26:10.620 credit card from the freezer, and if, when the water has 26:10.622 --> 26:15.272 melted, you still want to buy it, then go ahead. 26:15.266 --> 26:20.166 So restricting our immediate access to items that are 26:20.166 --> 26:25.276 tempting is a way of getting around the problem. 26:25.280 --> 26:28.600 A third way of getting around these sorts of problems 26:28.600 --> 26:32.080 involves automatizing the behavior 26:32.080 --> 26:34.330 that you wish to encourage. 26:34.330 --> 26:38.960 So if I set up a system on my credit card where every time I 26:38.964 --> 26:44.934 spend $10 an additional $10 goes into my savings account, 26:44.930 --> 26:51.940 it will turn out that rather than spending my money on that 26:51.935 --> 26:55.825 which I will buy, I will save the money for that to which I 26:55.833 --> 26:57.083 am committed. 26:58.676 --> 27:01.106 So the philosophical and psychological question that 27:01.110 --> 27:07.170 this part of the course raises is the following: What sort of 27:07.165 --> 27:11.905 beings are there that are capable, simultaneously, of 27:11.906 --> 27:17.296 planning reflectively and of not acting on the basis of 27:17.300 --> 27:19.550 their plan? 27:19.548 --> 27:22.838 It looks an awful lot like exactly the sort of people 27:22.840 --> 27:26.530 that we were getting information about in our 27:26.530 --> 27:27.930 previous two examples. 27:27.930 --> 27:31.460 They're the kind of beings who have a reflective self, which 27:31.455 --> 27:35.545 is capable of reason and commitment, and also aspects 27:35.552 --> 27:40.812 of their selves that respond non-reflectively to features 27:40.810 --> 27:43.230 in the environment. 27:43.230 --> 27:48.480 So given that, what sorts of strategies are available to 27:48.482 --> 27:52.982 help these kinds of beings stick to their reflectively 27:52.980 --> 27:54.230 endorsed plans? 27:56.710 --> 28:01.000 The basic answer is that there are two kinds of strategies. 28:01.000 --> 28:04.820 One kind of strategy involves increasing the relative 28:04.820 --> 28:09.990 utility of the reflective commitment, that is, making it 28:09.990 --> 28:14.210 more salient to you in whatever kind of way. 28:14.210 --> 28:20.030 That reading and broccoli and piggy banks are valuable. 28:20.030 --> 28:25.910 And the other sort of strategy involves reducing the appeal 28:25.910 --> 28:31.900 of the temporarily tempting strategy: reducing access to 28:31.900 --> 28:36.980 e-mail, reducing access to the food, making it 28:36.980 --> 28:40.530 harder to take the trip. 28:40.530 --> 28:43.270 So one of the things that we'll talk about in the 28:43.265 --> 28:49.855 context of the course, both in small ways and in large ways, 28:49.860 --> 28:54.450 is this fulcrum point of procrastination as a way of 28:54.450 --> 29:02.630 understanding a large number of social structures: laws, 29:02.630 --> 29:07.750 moral codes, punishments, strategies for 29:07.750 --> 29:09.410 self-regulation. 29:09.410 --> 29:16.930 All of these are aspects of society that play off of the 29:16.930 --> 29:20.260 two fundamental strategies just described. 29:20.260 --> 29:24.720 They play off of how it is that either we make certain 29:24.720 --> 29:29.080 things that we reflectively endorse more valuable, or how 29:29.080 --> 29:32.890 we make certain things that we wish not to pursue less 29:32.890 --> 29:35.340 acceptable. 29:35.340 --> 29:40.330 So that's the third example of the kind of topic that we'll 29:40.330 --> 29:45.240 be talking about this semester. 29:45.240 --> 29:48.580 So what I want to do in the final few minutes of the 29:48.580 --> 29:52.730 course is to say a little bit about some distinctive 29:52.730 --> 29:55.780 features of the class. 29:55.775 --> 29:59.575 So the first thing, as some of you may have noticed, is that 29:59.575 --> 30:03.595 very inconspicuously, in the back of our room, is a 30:03.600 --> 30:04.970 videographer. 30:04.969 --> 30:07.939 And the videographer in the back of our room is here 30:07.940 --> 30:14.320 because this class is being videotaped for the Open Yale 30:14.320 --> 30:17.100 Courses network. 30:17.100 --> 30:21.320 That means that there is a change that your voice will be 30:21.316 --> 30:23.376 captured on audiotape. 30:23.380 --> 30:27.120 And if that happens, we'll need to obtain your permission 30:27.123 --> 30:32.673 to reproduce your voice on the iTunes University version of 30:32.670 --> 30:33.590 this class. 30:33.590 --> 30:36.040 But it's also your chance for fame and fortune, dudes. 30:38.659 --> 30:42.009 It's my hope that the fact that this course is with Open 30:42.010 --> 30:45.420 Yale Courses will be as unobtrusive as possible, but 30:45.420 --> 30:48.530 if any of you have any concerns about it, please feel 30:48.529 --> 30:50.409 free to be in touch. 30:50.408 --> 30:53.098 The second, and I think more important thing, that's 30:53.100 --> 30:56.330 distinctive about this course, is that this course is, in 30:56.330 --> 30:59.390 some ways, about itself. 30:59.392 --> 31:03.932 The pedagogical features of this course are designed with 31:03.925 --> 31:07.625 the fundamental insight that underlies all of 31:07.625 --> 31:09.385 the readings in mind. 31:09.390 --> 31:14.930 What I am assuming is that on reflection, all of you are 31:14.930 --> 31:19.370 committed to reading, and learning, and engaging with 31:19.370 --> 31:21.010 the material. 31:21.010 --> 31:27.190 And my goal is to make that as easy and exciting and 31:27.190 --> 31:30.520 interesting for you as possible. 31:30.520 --> 31:33.690 So as you've noticed from the syllabus, those of you who 31:33.690 --> 31:38.440 have had a chance to look at it, there are almost weekly 31:38.440 --> 31:41.330 assignments in this class. 31:41.330 --> 31:44.740 But the weekly assignments are designed to make you want to 31:44.740 --> 31:48.100 engage with the material. 31:48.100 --> 31:51.190 So, for example, the very first assignment for this 31:51.190 --> 31:55.550 course, which is described on the back page of the blue 31:55.550 --> 32:05.080 handout, asks you to think about whether you want to 32:05.080 --> 32:12.300 commit yourself, voluntarily, to not having Internet access 32:12.300 --> 32:18.670 during this class, and then to explain your decision, making 32:18.670 --> 32:22.130 reference to the work on procrastination that we read 32:22.125 --> 32:24.325 for this week. 32:24.330 --> 32:28.710 Throughout the semester, my goal will be to make exercises 32:28.710 --> 32:31.240 that engage you in that way. 32:31.240 --> 32:35.760 One of the exercises involves writing a review of a short 32:35.760 --> 32:39.550 story that we read from the perspective of one of the two 32:39.550 --> 32:41.680 philosophers that we've read. 32:41.680 --> 32:46.820 One of the assignments involves designing a week of a 32:46.820 --> 32:49.380 future version of this course. 32:49.380 --> 32:54.160 So though there are ten weekly assignments, it's my hope that 32:54.160 --> 32:56.850 engaging in those assignments will keep you 32:56.850 --> 32:59.390 connected to the course. 32:59.390 --> 33:04.090 In fact, a number of the readings on the syllabus that 33:04.090 --> 33:07.920 appears before you were suggestions made by students 33:07.920 --> 33:10.190 who took the seminar version of this 33:10.185 --> 33:12.875 course in previous years. 33:12.880 --> 33:18.800 In addition, as you saw from the trolley cases, I'm going 33:18.798 --> 33:23.488 to be asking you, in the context of class, to think 33:23.490 --> 33:25.840 about cases and examples. 33:25.840 --> 33:29.820 And in doing that, it's been found that making use of 33:29.820 --> 33:34.370 clickers is enormously helpful to keep students engaged. 33:34.372 --> 33:37.032 So you'll notice that the second part of next week's 33:37.030 --> 33:41.990 assignment asks you, if you're enrolled in the course for 33:41.992 --> 33:46.032 credit, to pick up a clicker at the Bass Library, and to 33:46.030 --> 33:50.160 register its number on the course website. 33:50.160 --> 33:53.370 So once the course gets going, starting in the middle of the 33:53.370 --> 33:56.750 second week, we'll be making use of clickers. 33:56.750 --> 34:00.410 Finally, one of the things that makes this course 34:00.410 --> 34:05.290 distinctive is that I actually spent last year, as the Yale 34:05.290 --> 34:10.040 Daily News reports, as a full-time student. 34:10.040 --> 34:13.630 I had a grant from the Mellon Foundation that allowed me to 34:13.630 --> 34:17.000 take classes, and so I spent most of last year sitting in 34:17.000 --> 34:21.350 the back row of classrooms like this one, listening to 34:21.350 --> 34:22.670 lectures like this one. 34:22.670 --> 34:26.200 Which is how I got the idea about the turning off the 34:26.200 --> 34:26.960 Internet thing. 34:26.960 --> 34:28.210 Ahem. 34:29.870 --> 34:33.840 But it also helped me realize that the rhythm of the 34:33.840 --> 34:36.420 semester is a complicated one. 34:36.420 --> 34:38.950 So as you'll see, the second sentence of the Yale Daily 34:38.950 --> 34:43.010 News article notes, "Her grades lately have been 34:43.010 --> 34:46.000 sliding a little -- from an 'excellent' on the first two 34:46.000 --> 34:49.090 assignments to only a 'checkmark' for completion on 34:49.090 --> 34:51.780 the most recent two." 34:51.780 --> 34:56.500 I promise I will not post your grades in the Yale Daily News. 34:56.500 --> 35:00.620 But I promise that I am, as a result of that experience, 35:00.620 --> 35:04.520 profoundly aware of the ways in which structuring 35:04.520 --> 35:08.500 assignments with enough advance notice is crucial for 35:08.500 --> 35:11.750 allowing students to succeed in the class. 35:11.750 --> 35:16.170 So I've tried to be incredibly explicit on the syllabus. 35:16.170 --> 35:22.210 And if you look at pages four and five of the syllabus, 35:22.210 --> 35:25.230 you'll see that there are five kinds of 35:25.230 --> 35:28.350 requirements for the course. 35:28.350 --> 35:31.700 The first and perhaps the most important requirement of the 35:31.704 --> 35:37.014 course are the set of readings that I have assigned you. 35:37.010 --> 35:42.830 And these readings come in two forms. Roughly half of them 35:42.825 --> 35:47.475 come from the six books which I have ordered on your behalf 35:47.480 --> 35:49.190 from Labyrinth Books. 35:49.190 --> 35:52.670 All of the books are low-priced student editions. 35:52.670 --> 35:56.170 All of them are easily available in used form. 35:56.170 --> 36:00.460 And together, even purchased new at full price, 36:00.460 --> 36:03.310 they add up to $80. 36:03.310 --> 36:06.360 So some of the assignments come either from the three 36:06.360 --> 36:10.560 classical works that we'll be reading, Plato, Aristotle, and 36:10.562 --> 36:13.762 Epictetus, the two contemporary works that we're 36:13.760 --> 36:17.190 looking at, Jonathan Haidt's Happiness Hypothesis, and a 36:17.185 --> 36:20.745 book by Jonathan Shea called Achilles in Vietnam, and 36:20.745 --> 36:24.345 finally, I've asked you to purchase a small $15 36:24.350 --> 36:28.120 philosophy dictionary, which is enormously useful for 36:28.120 --> 36:32.290 looking up terms and concepts with which you might be 36:32.290 --> 36:34.190 unfamiliar. 36:34.190 --> 36:36.890 I realize, however, that some of you aren't going to have 36:36.890 --> 36:38.250 decided whether you're taking the 36:38.250 --> 36:40.550 course before this Thursday. 36:40.550 --> 36:45.280 And so even though half of Thursday's reading comes from 36:45.280 --> 36:49.800 this book, I have put up the relevant pages on our 36:49.800 --> 36:51.210 Classes*v2 server. 36:51.210 --> 36:55.410 So you can do the reading for Thursday, even if you haven't 36:55.410 --> 36:57.030 purchased the book. 36:57.030 --> 36:59.460 So roughly half the readings come from those books. 36:59.460 --> 37:02.740 Roughly half the readings come from articles, and all of 37:02.740 --> 37:06.900 those readings are available on the *v2 37:06.900 --> 37:09.490 server for next class. 37:09.490 --> 37:12.560 But in addition to choosing books that I think are 37:12.560 --> 37:16.350 acceptable and interesting, I've also made an effort to 37:16.350 --> 37:19.900 provide you with reading guides to the books in a way 37:19.900 --> 37:22.220 that will orient you in them. 37:22.220 --> 37:25.360 So if you look at the first three pages of the blue 37:25.360 --> 37:29.570 handout, you will see an example of a reading guide, 37:29.570 --> 37:31.300 and not just an example of a reading guide, it's the 37:31.300 --> 37:34.840 reading guide for the reading on Thursday. 37:34.840 --> 37:36.950 And you'll see that it does three things. 37:36.952 --> 37:38.712 The first thing that it does, is it gives you a bit of 37:38.707 --> 37:42.977 background about the author that we're reading, and the 37:42.982 --> 37:46.192 text from which we're doing the reading. 37:46.190 --> 37:49.000 The second thing that it does, is that it highlights the 37:49.002 --> 37:52.912 terms and concepts which I'm hoping that you will get out 37:52.907 --> 37:55.227 of the material. 37:55.230 --> 38:00.280 Notions and terms that will enable you to express thoughts 38:00.275 --> 38:02.655 that you might have had, and the vocabulary that will let 38:02.660 --> 38:06.120 you be in conversation with others. 38:06.120 --> 38:09.220 And the final thing that the reading guide has are a set of 38:09.220 --> 38:11.560 questions to focus your attention 38:11.555 --> 38:13.505 as you do the reading. 38:13.510 --> 38:15.100 There's no requirement that you write 38:15.100 --> 38:15.970 out answers to these. 38:15.970 --> 38:18.880 You can use them to make notes for yourselves, you can use 38:18.880 --> 38:21.140 them in conversation with your classmates. 38:21.140 --> 38:24.630 But you will have, for every one of the required readings, 38:24.630 --> 38:27.860 this amount of guidance, and for each of the recommended 38:27.860 --> 38:33.190 and optional readings, information about the author. 38:33.190 --> 38:35.340 Second important thing about the course 38:35.340 --> 38:39.450 is lecture and sections. 38:39.450 --> 38:44.270 I really like seeing all these faces, and I really would love 38:44.270 --> 38:46.430 to see them all semester long. 38:46.430 --> 38:50.420 I promise to give you at least one fun slide, and probably 38:50.420 --> 38:52.450 more, per lecture. 38:52.450 --> 38:56.960 So I really hope you'll come, 'cause when I post the slides, 38:56.960 --> 39:00.920 you can't see the animation of the nice shepherd. 39:00.920 --> 39:05.240 So I will try to make lectures as engaging as possible, and 39:05.240 --> 39:06.720 likewise with sections. 39:06.720 --> 39:10.820 We will make an effort to make these settings where you can 39:10.820 --> 39:14.430 genuinely engage with the material and with one another. 39:14.430 --> 39:18.290 It has been pointed out to me that one of the section times 39:18.290 --> 39:22.190 available is Thursdays from 10:30 to 11:20, which is, of 39:22.185 --> 39:24.185 course, when the lecture meets. 39:24.190 --> 39:27.340 Obviously that's a typographical error, and we'll 39:27.340 --> 39:31.900 be adding additional section times to make up for that. 39:31.900 --> 39:35.330 Section registration happens in the usual way. 39:35.330 --> 39:38.310 There will, in addition, be ten brief directed exercises. 39:38.310 --> 39:40.380 I've already said a bit to you about them, and there's 39:40.380 --> 39:44.380 information on the syllabus about what point values those 39:44.380 --> 39:47.370 have in determining your final grades. 39:47.370 --> 39:49.180 There are two short essays. 39:49.180 --> 39:52.130 There will be three assigned, and you can choose which two 39:52.130 --> 39:53.930 of those you like. 39:53.933 --> 39:58.363 And finally, there will be a final exam where, in keeping 39:58.360 --> 40:03.420 with the theory of the course, I will distribute every single 40:03.420 --> 40:07.890 one of the questions that may appear on the exam in advance. 40:07.890 --> 40:11.830 I will encourage you to learn that material in a focused and 40:11.830 --> 40:13.190 structured way. 40:13.190 --> 40:18.460 And the exam will consist of a proper subset of those 40:18.460 --> 40:23.040 questions which you have been given to prepare in advance. 40:23.040 --> 40:27.520 So that's an overview of what I plan to do this semester, 40:27.520 --> 40:31.710 first of what kind of course this is, second, three 40:31.710 --> 40:35.020 examples of topics that we're going to address, third, some 40:35.020 --> 40:37.130 of the things that are distinctive about the course 40:37.132 --> 40:38.652 and some of its requirements. 40:38.650 --> 40:41.760 So what questions do you have? 40:46.150 --> 40:47.400 Yeah? 40:49.760 --> 40:50.000 STUDENT: [inaudible] 40:50.000 --> 40:51.970 PROFESSOR: So the question is, are the videos for the 40:51.965 --> 40:53.345 lectures going to be posted? 40:53.350 --> 40:56.360 And the answer is, the videos for the lectures take time to 40:56.360 --> 41:00.280 be edited and processed, so they will be posted, but they 41:00.280 --> 41:03.010 won't be posted during the class. 41:03.010 --> 41:07.010 I will post the slides after each lecture, but as you saw 41:07.010 --> 41:11.340 today, the slides don't give you that much information. 41:11.340 --> 41:12.060 Yes? 41:12.063 --> 41:18.353 STUDENT: [inaudible] 41:18.350 --> 41:18.840 PROFESSOR: No. 41:18.840 --> 41:22.610 Everything in the course is done electronically; so all 41:22.610 --> 41:25.330 assignments for the course are to be submitted on the 41:25.330 --> 41:28.780 Classes*v2 server under assignments. 41:28.776 --> 41:32.626 And the deadline for the first written exercise is actually 41:32.628 --> 41:35.378 next Tuesday at 10 AM, but because that's still during 41:35.380 --> 41:38.580 shopping period, that exercise will be accepted without 41:38.580 --> 41:40.640 penalty until Friday. 41:40.640 --> 41:43.650 But everything for the class, in terms of submission and 41:43.650 --> 41:47.830 return of exercises, will be done online on our *v2 site. 41:47.830 --> 41:48.100 Yeah? 41:48.100 --> 41:50.230 STUDENT: When are sections going to start? 41:50.230 --> 41:51.820 PROFESSOR: When are sections going to start? 41:51.820 --> 41:55.940 Sections will begin the third week of the semester. 41:55.940 --> 41:56.140 Yeah? 41:56.140 --> 42:04.720 STUDENT: [inaudible] 42:04.720 --> 42:05.210 PROFESSOR: Yes. 42:05.210 --> 42:08.020 So if you look at the sample directed exercise which I gave 42:08.020 --> 42:10.020 you, which is on the back side of the blue sheet. 42:10.020 --> 42:13.190 So the question is, it says that directed exercises are 1% 42:13.190 --> 42:14.640 to 7% each, will I tell you how much a 42:14.640 --> 42:15.930 directed exercise is worth? 42:15.930 --> 42:16.600 Answer, yes. 42:16.602 --> 42:19.442 So if you turn over the blue sheet on the back, you'll see 42:19.440 --> 42:21.760 that the directed exercise for next week has two parts. 42:21.755 --> 42:24.215 One, take out a clicker; that's worth one point. 42:24.220 --> 42:26.370 Two, tell me whether you're going to turn off your 42:26.370 --> 42:29.020 Internet and why. 42:29.020 --> 42:29.870 Briefly. 42:29.870 --> 42:33.390 So the directed exercise will always say: here's the 42:33.390 --> 42:35.220 question, here's the point value for the question. 42:39.470 --> 42:42.300 Anything else? 42:42.302 --> 42:43.602 We're actually at the end of time! 42:43.600 --> 42:46.460 So you all have paced your questions extraordinarily 42:46.460 --> 42:48.750 well, and I look forward to seeing you next class.