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Is “Relatively High Consensus” in Philosophy a Good Thing?

In comments to Kieran Healy’s posting/article analyzing the PGR data, Tom Hurka (Philosophy, Toronto) (who is also a member of the PGR Advisory Board) raises some interesting questions about Professor Healy’s finding that philosophy is a "high consensus field":

Could the high consensus in philosophy not lead departments to want to hire and individuals to want to work on a comparatively few “hot” topics, maybe some interdisciplinary and some not, with the result that the kind of work hired for and done was less varied and original, at least with respect to topic, than it might otherwise be. (The split here is just hot/unhot, not disciplinary/interdisciplinary.)

In suggesting this, I make two assumptions. One is that to judge a department or individual highly one must judge that he is doing a) intellectually high-quality work or b) important subjects. So the consensus in overall judgements will rest in part on consensus on b), the important subjects. The other is that the consensus Kieran found in whole-department rankings will also be found in the specialty rankings, so there is consensus not only on what are the important specialties in philosophy, say  Mind/Metaphysics/Language vs. continental, but also on what are the important subtopics in, say, metaphysics or ethics. But I’m not assuming that departments’ hiring and individuals’ research decisions are driven only by the desire for the prestige working on the hot topics can bring. They may genuinely share the judgements of importance. But the effect may still be the same: less variety and less originality in the topics people work on and hire for than if there were less consensus on what is important.

This suggestion resonates with a couple of things for me. One is Richard Rorty’s anecdote, in a recent London Review of Books, about a department that decided not to hire in the history of philosophy because it was more important to have someone contributing to the literature on vagueness. This anecdote may have been embellished in the telling, either to or by Rorty, but it does have the ring of truth to me. And if many departments look to hire in areas as specific (and currently hot) as vagueness, mightn’t the result be the loss of variety and originality mentioned above?

I also recall Kieran mentioning, in a post before Christmas, a sociological generalization to the effect that major intellectual breakthroughs usually don’t occur in the top institutions but are made by people working outside them, in more marginal locations. But if the top philosophy departments become more similar in their conceptions of what topics are important, and their consensus spreads to other departments, wont’t there be fewer marginal locations and less space for true innovations?

Finally, and this both is impressionistic and may reflect just middle-aged jaundice, but I’m often struck by how many PhDs coming out of the top departments in my field of ethics work on familiar and even overdiscussed topics, such as internal vs. external reasons (yawn, yawn), without this seeming to stop them from getting hired by other top departments. Maybe this has always gone on; certainly when I was a graduate student in Oxford in the 1970s everybody was writing on some aspect of Davidson. But it does seem that at many departments there is a strong and quite narrow sense of what the important topics are, so graduate students are trained and encouraged to write on those topics rather than to try to identify new ones. And that again lessens the chances that varied and original work, the kind that uncovers genuinely new issues, will get done.

There are good things and bad things about the philosophical profession as it now operates. The high degree of consensus Kieran found in the PGR highlights some of the good ones, such as the existence of comparatively objective standards, but it also may highlight some that…aren’t so wonderful. May there not be some respects in which philosophy would be more lively if there were less consensus within it?

I have opened comments, and invite discussion of the issues raised by Professor Hurka.  I will delete anonymous postings, regardless of content.  (Sorry to put this in bold, but in the past some folks have missed this.)  Also, please no discussion of whether philosophy is or is not a high-consensus field, based on this or that fringe group having a grievance with the PGR.  That topic was aired on the original thread (linked above).  What I am curious about is philosophers’ reactions to Professor Hurka’s observation that perhaps the high-level of consensus in the field is actually a bad thing; and if it is, what might be done (via the PGR or otherwise) to alter that state of affairs.

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29 responses to “Is “Relatively High Consensus” in Philosophy a Good Thing?”

  1. Thanks to Professor Hurka for again taking the time to raise important issues about the welfare of the profession. I agree with pretty much everything said. Two further quick points:

    1. Those of us who work on 'hot' topics shouldn't forget that many of the decidedly not-hot topics once were hot indeed, and as such commanded the feverish attention of philosophers. How much was written just a few decades ago on ordinary language philosophy, for instance? How much is now? This isn't to say that one shouldn't work on hot topics, but it does make one think of Nagel's analysis of the absurd: "a situation is absurd when it includes a conspicuous discrepancy between pretension or aspiration and reality".

    2. It seems to me that one's interest in a philosophical problem should be proportionate to its importance, centrality and difficulty; that is, we want (I would think) our level of interest to be responsive to the level of interest the problem deserves, where that is largely independent of facts about us, where we went to school, who our philosophical colleagues are, and so on. As Colin McGinn points out, philosophy is extremely non-local in character. Yet whether an issue is 'hot' is, in almost all instances, determined more by facts about the philosophical community than by facts about the problem itself. That's why what was hot yesterday isn't today, and why what is hot today won't be tomorrow. The problems seldom change; we and the tides of fashion do.

    I thought of this just the other night when I was flipping through Russell's _The Problems of Philosophy_. There, in his chapter "Knowledge, Error and Probable Opinion", are all his lovely Gettier counterexamples, written 50 years before Gettier 'discovered' them and revolutionized epistemology. No doubt those who know more about the history of philosophy than I do (which isn't hard) can think of similar examples.

    That all said, there's much to be said for working on 'hot' topics — they are usually as deserving of attention as non-hot topics, and things often go better when there are many minds in the mix. It's a very complex issue to sort out.

  2. Here is a comment about the Rorty piece that Prof. Hurka references in his post on Crooked Timber, which I will use to lead into a partial defense of 'hot topics'.

    Rorty begins his interesting review by apparently lampooning the over-specialization of analytic philosophers, and herding behavior towards hot topics (this seems to be the point of his anecdote about his department wanting a specialist in vagueness). But towards the end of his review, he has a brief insightful discussion that suggests he isn't advocating a knee-jerk reaction to the story with which he begins, and isn't in fact engaging in lampooning.

    Vagueness isn't a 'hot topic' for accidental reasons. Crispin Wright and Timothy Williamson are interested in vagueness because of their large-scale philosophical commitments, as Rorty points out. One can expand on this point. Dummett was interested in vagueness, because it provides the instance of failure of bivalence that is most difficult to deny. So on Dummett's view, vagueness is the best case for anti-realism. Williamson's interest in vagueness derives from his hyper-realist position. A hyper-realist "always a fact of the matter" position is most implausible in the case of vagueness, so Williamson had to write a whole book making the view plausible, so he could go on to embelish the larger philosophical view elsewhere.

    One reason vagueness has become a 'hot topic' in philosophy because it is so intimately connected with so many other issues. If Williamson is able to show that there is structural unknowability in the case of vagueness (and hence presumably everywhere), it makes more plausible his claims about a gap between the facts and what we can know about the facts elsewhere (e.g. in the case of self-knowledge). If Dummett is able to massage our intuitive anathema to the 'always a fact of the matter' view about vagueness into a more general suspicion about when there is a fact of the matter, then that provides succur to his anti-realist position.

    Hot topics are usually hot for a reason — the community has realized that the resolution of the a hot issue might lead to broader advances along a set of interrelated issues. Vagueness is one such issue — it took a while to realize how central the topic was to a bunch of other issues. One could make a similar point about the debates about qualia in philosophy of mind.

    Sometimes, people criticize work on topics out of ignorance, because they aren't sufficiently aware of why the topic did become 'hot' (Rorty, in his review, shows that he is in fact aware of why vagueness became 'hot').Of course, sometimes the criticism is justified. Work on the topic can take on a life of its own, and people forget why people started working on it in the first place (though sometimes people ignorant of the broader relevance of a topic can still do very good work on that topic). Or maybe sometimes we were wrong to think that the topic had important connections to other issues. But my own general default assumption, when I encounter a 'hot topic' in an area not my own (e.g. internal vs. external reasons in ethics), is that the relevant community has, over a period of years, reduced the resolution of a bunch of very central questions to this question, and it is my lack of a deep understanding of the field that leads me to fail to recognize its importance and centrality.

    So, I think that hot topics are often hot for very good reasons. The relevant community has figured out that those topics are the 'key issues'. I even think that people who work on 'hot topics', but have no sense of why those topics became hot, can contribute extremely important work, even breakthrough work. However, I do agree with Prof. Hurka that typically philosophers, in their rush to make a mark, often forget to think about why hot topics are hot, and as a result fail to question continually whether the hot topics deserve their hotness, as it were.

    This is one reason that I think a foundation of every graduate program should be history of Twentieth Century philosophy…knowing the recent history of the problems we work on is perhaps even more important than knowing their more distant precursors…

  3. I think the only mistake Professor Hurka makes is thinking that vagueness is still a hot topic. Yawn, indeed – that is so five minutes ago.

  4. I must confess that externalism/internalism about reasons and vagueness are indeed the two topics that immediately come to my mind when I start thinking about entirely worn-out, "cold" areas of philosophy where everything that can possibly be said has been said for at least a million times, and which produce the inevitable yawn-effect.

    Of course it is fine when people like Williamson and Dummett (vagueness) or B. Williams and Scanlon (reasons) address these topics, since they are (relatively speaking) original spirits who will set the standards for discussion. But like Tom Hurka, I do not see the necessity of literally dozends of PhD students joining in these discussions, reproducing what has been said in new and more technical vocabulary, and introducing the 458096. counterexample into the literature (in order to give the next academic the possibility to devise yet more grotesque examples to counter the specific "theory" that has been developed in the given case). I cannot see what good this kind of consensus is supposed to do the students or the profession.

  5. Those who think that thousands of (sometimes only moderately talented) grad students chipping away at the same problems is a bad a thing, and would instead have a much greater diversity of problems and methodologies, haven't worked in a philosophical tradition in which there is little consensus on the problems and approaches. I have, and it's an intellectual disaster (yes, I mean Continental philosophy, to which – pace our host – I continue to oppose analytic philosophy). Since we agree on what topics matter and have shared standards of relevance and argument, we actually get somewhere in our debates. No doubt there is such a thing as too much consensus, and too narrow a range of problems. But I'm unconvinced that that's the state of analytic philosophy today.

  6. I think Hurka is basically right. Philosophers at the top analytic departments – regardless of how widely they read within academic philosophy or without – tend on the whole to encourage their students to produce work on absurdly narrow topics. The truly discomfiting thing is that this is true even in areas in which you'd expect to find sexier PhD dissertations – like ethics and political theory.

    I am not sure that there is one simple, neat explanation for this tendency on the part of modern analytic training; however, if you talk to undergraduates most of them find the possibility of ONLY having the option of taking seminars on vagueness or externalism about meaning absolutely nauseating.

    I cannot help but agree that academic philosophy is in a sorry state if the best departments are not willing to offer courses in everything from logic to metaphysics to history to political theory.

  7. John,

    Where is the evidence that the best departments "are not willing to offer courses in everything from logic to metaphysics to history to political theory"? Here are Princeton's u/grad offerings for 2004/5 (I select Princeton at random). Note that it includes logic, metaphysics, history and political theory and more. My own dept offers philosophy of biology, Chinese philosophy, existentialism, contemporary continental philosophy, as well as more traditional subjects.

    Introduction to Metaphysics and Epistemology Rosen
    PHI 205/CLA 205 Introduction to Ancient Philosophy Lorenz
    PHI 300 Plato and His Predecessors Lorenz
    PHI 304 The Philosophy of Kant Hogan
    PHI 312 Intermediate Logic Burgess
    PHI 315 Philosophy of Mind McGeer
    PHI 319/CHV 319 Normative Ethics Smith
    PHI 340 Philosophical Logic Halvorson,
    van Fraassen

    Spring 2005

    PHI200 Philosophy and the Modern Mind Garber
    PHI 201 Introductory Logic Halvorson
    PHI 202/CHV 202 Introduction to Moral Philosophy Smith
    PHI 301 Aristotle and His Successors Cooper
    PHI 313 Theory of Knowledge T. Kelly
    PHI 318 Metaphysics Bennett
    PHI 321 Philosophy of Science Elga
    PHI 342 Schopenhauer Hogan
    PHI 384 Philosophy of Law Rosen
    WWS 472/PHI 387/
    ENV 472 Special Topics in Public Affairs: Ethics and the Environment Jamieson

  8. The words that I see doing most of these posts are "hot", "central", and "narrow". I'm willing to admit that most research will be narrow: people who do good, broad syntheses tend to do those later in their careers, and it's hard to be both original and broad. So narrow seems OK to me. It's certainly important to teach "central" problems, but some problems that are central to philosophy are well understood (predicate logic, let's say) so there's not much room for new, original research on them. "Hot" to me means popular and widely studied, regardless of whether it's central or still needs to have more work done on it, so to say that hot topics are good topics for further research kind of begs the question.

    I'd say the two most important criteria for finding a topic to work on, or hiring someone to do research on, are (1) whether important work still needs to be done on it, and (2) do you have the skills that are necessary to really do the job well? Because a problem might be both central and understudied: if I can't get useful and original insights into it, I should work on something else. And I would hope hiring committees won't hire someone in a hot area who's unlikely to make a useful contribution, just to get someone in that area, when they can hire someone in another area who will make a useful contribution, even if it's less central.

  9. I wonder if John Eden might have just put badly something else that he meant to say. (I don't know what it is.) Neil is obviously right. And I'd add, in response to this:

    I think Hurka is basically right. Philosophers at the top analytic departments – regardless of how widely they read within academic philosophy or without – tend on the whole to encourage their students to produce work on absurdly narrow topics.

    that Tom Hurka plainly did not say the philosophers at the top analytic departments tell students to work on narrow topics. His thought was that the range of topics is narrow. These are entirely different things. In working on narrow topics, philosophers resemble many other disciplines, including mathematics and the sciences.
    I'm sure that Tom wouldn't decry narrow topics, in any case.

  10. Perhaps John Eden is being misread; Neil rebuts by listing _undergraduate_ courses at Princeton, whereas John could have had in mind graduate offerings. The first paragraph seems to be about graduate students, and then the claim made in the next paragraph is that undergraduates find the _possibility_ of having the option of only taking _seminars_ on certain topics nauseating. The fact that this is described as merely a possibility and not an option the undergraduates in fact now face suggests to me that it's talking about what might happen if they continue in philosophy. So too does the reference to seminars, which are typically how graduate, but not undergraduate, courses are taught.

    Is John's claim any more plausible if it is interpreted to be about graduate course offerings? (That's a genuine question…I haven't looked around, although I assume some programs have tons of grad courses on diverse topics and others don't, depending on how broad the research interests of the departments are.)

  11. Listed below are the graduate courses that will be offerred at Rutgers next fall and the dissertations finished in the last couple of years. Narrow range? dissertations from phil physics to mind to ethics to history. Narrow topics? dissertations on the foundations of statistical mechanics to theories of justice… …. You want "narrow" look at the physics department. You want "trendy" look at the Comparative literature department.

    Epistemology Klein
    Mathematical Logic Sider
    Pro-seminar (Variety of readings for first year students) Neale-McGinn
    17th Century Bolton
    Philosophy of Law Husak
    Philosophy of Mind Egan
    Philosophy of Religion Zimmerman
    Advanced Topics in Ethics Parfit Temkin
    Advanced Topics in Mind Fodor/Peacocke

    Recent Dissertations

    A critical Examination of Putnam’s Refutation of Computational Functionalism
    Methodological Issues in Sociobiology and Evolutionary Psychology
    Hobbes: Metaphysics and Method
    Meaning and the Computational Mind
    Autonomous Preferences, Autonomous Persons
    Perceptual Awareness and Perceptual Knowledge
    Fundamental Properties
    Innate Ideas and Intentionality: Descartes vs. Locke
    The Significance of Dessert to Distributive Justice
    A Theory of Concept Acquisition
    A Projectivist Theory of Natural Laws and Objective Chances

  12. A few things. (1) I think Neil makes a helpful point: when one looks at the diversity of course offerings at some top departments, such as Princeton, it becomes more difficult to argue with a straight face that undergraduates aren't being offered a wealth of intellectual choices. Indeed, it appears that there exist quite a few ways to sate their thirst for good philosophy.

    I do not think this is as true for graduate students, however. Generally speaking – and my apologies to those departments of which this is not true – course offerings tend not to be diverse. Of course, this remark embodies my own biases: I'd like to see more courses in political philosophy and philosophy of religion. There are certainly departments where such work is done, and even where such work is thought of as critically important (Adams and Wolterstorff at Yale come to mind in the latter category). But on the whole I think that there is a sense among faculty at the analytic departments that the "best" philosophy departments need not have great people working in history, applied ethics, philosophy of religion, etc.

    (2) Jamie Dreier's claim (this must be Brown's James Dreier?) that there is a significant difference between doing narrow work and only being able to work on a narrow range of topics is certainly true.

    On reflection, I don't think that "narrow" was the term I should have used, in large part because that word obscures a normative commitment that should be made clear. To do so, let me draw on Hurka's post: he claimed that "if many departments look to hire in areas as specific (and currently hot) as vagueness, mightn’t the result be the loss of variety and originality mentioned above"? In my post the reference to "absurdly narrow" topics is akin to Hurka's reference to overly-specific topics, the main implication being that there is something independently worrisome about the top departments overproducing PhD dissertations on a narrow range of topics. The earlier part of Hurka's post focuses on the obvious drawbacks of having a surfeit of PhDs on the market with overly-uniform research interests; but toward the latter paragraphs he says something closer to what I meant to say in my post, namely that some topics currently in vogue are actually are actually quite dreary. Of course, saying this explicitly opens one to explaining precisely why such topics fit that unsavory description. Nevertheless, Hurka's post certainly conveys this sentiment.

    (3) Nick Treanor nicely made my point with greater clarity: If graduate students on the whole are not able to take a diverse set of courses as graduate students, then the set of offerings they will be qualified to teach when they become professors will be smaller, and, assuming that undergraduates indeed find it nauseating to take such courses exclusively (by which I mean something like 'without the opportunity to take something besides a course heap problems or vagueness'), then undergraduates will find academic philosophy less and less appealing.

    Of course, I would certainly admit that many of the top analytic departments are not only offering courses on technical topics that undergraduates find loathesome. But on the other hand, I would suspect that many of the analytic departments that are moving toward the nonideal profile suggested above do consistently worry about undergraduate enrollment numbers and probably bring people in to keep enrollment above some sort of threshold.

  13. After having a brief look at Professor Loewer's post, perhaps it's time to admit defeat.

  14. John, I think you give up too easily (even though I'm not sure I agree with you). Course and dissertation titles can convey the breadth of a department, but little about whether the topics pursued therein are 'narrow'. Consider a grad seminar titled 'Epistemology'. The entire course could be devoted to bootstrapping. (This point is independent of whether or not it is good to have entire grad seminars devoted to bootstrapping.)

    Perhaps it is not wildly uncontroversial to say that philosophy needs to aim for both breadth and depth, and that these ends compete, or that, at least, it is hard to aim for both at once. What is more interesting I think is Prof. Hurka's central question, which is whether the alleged consensus on prestige is such a good thing. I'd be curious to hear what people think of this.

  15. I'm not in the field, but I am fascinated by this discussion of narrowness (and market demand). B. Loewer lists courses at Rutgers that are diverse in topic, but I suspect the reading lists for most of the courses are taken from the last thirty years. Apparently there is only one historical course offered this semester at Rutgers, one of the top departments.

    The other issue on this thread is undergraduate appetite for the narrow offerings. I can't do an exhaustive study, but let's compare Rutgers and Boston College, two schools at the opposite ends of the philosophical spectrum:

    BC:
    http://www.bc.edu/offices/stserv/enroll/

    9000 undergrads, 255 philosophy majors (does not include 155 theology students)

    Rutgers:
    http://oirap.rutgers.edu/instchar/factpdf/enroll03.pdf

    33,000 full-time undergrad students, 195 Philosophy and Relgion majors

    Clearly, 195 undergrad students out of a student class of 33,000 is not an overwhelming endorsement of a top philosophy department. There are, by my count, 32 professors in the Rutgers philosophy department. 32 professors divided by 195 undergraduate majors comes out to about a 6:1 faculty to student ratio, which is quite luxurious. The taxpayers of New Jersey might begin to wonder why there is so little demand for such a prestigious product.

  16. Does it matter if undergraduates aren't excited about taking a class on vagueness? First, I'm not sure this claim is even true. Although my evidence is purely anecdotal, my undergraduate philosophy of language class is full of not only philosophy majors but at least 7 students from other fields. If students outside philosophy are interested in areas like the philosophy of language, surely it can't be thought of as being that dreary. But, more importantly, philosophy professors are not selling a product to students. Their primary job is to educate, not please. Thus, just because students may not like the technical problems academic philosophy attempts to solve doesn't mean departments should change their course offerings. This doesn't mean that Prof. Hurka's claim is right or wrong, but I don't think the issue is going to be resolved by looking at how undergraduates feel about their classes.

  17. I pointed out what may be a disparity between the prestige of departments and the popularity of their course offerings. B. Loewer pointed to the breadth of his departments offerings, I pointed to their lack of popularity. At some point departments (and administrators) are interested in enrollment, but they are obviously very interested in prestige as well. It would be interesting if there were in fact an inverse relationship between prestige and enrollment. You say that students are there to be educated and not pleased, but if department offerings are both narrow and unpopular, then students aren't being either pleased or educated.

  18. I do think the issues raised by Daoud Nagitar, while worthy of discussion, are unrelated to the issues raised by Professor Hurka, so I would ask that we drop that topic here (unless someone sees a connection I'm missing).

  19. In my post, which was just tweaking a suggestion made initially by Peter Levine, I didn't mean to denigrate individual hot topics such as vagueness, which may indeed be important in the ways Jason Stanley says. (I let slip that I think in my own field internal vs. external reasons is pretty much played out, but I don't have a view about non-ethics topics such as vagueness.) And I certainly didn't mean to denigrate narrow topics, which are often the very best dissertation topics. As Jamie Dreier said, my concern was only with a narrow RANGE of topics. And that was a range of topics WITHIN a specialty such as metaphysics or ethics, so it's not allayed by the news that Princeton and Rutgers teach a great many specialties. I wondered whether the high consensus Kieran Healy found in the PGR data might not contribute to a pattern I thought I'd detected in many specialties, where at any time both employed philosophers and graduate students seem to concentrate to a significant extent on a few hot topics. And I was concerned that that pattern might entail a loss of variety and of a certain kind of originality in the work that gets done.

    Isn't there a special excitement in reading philosophical work that raises an issue that hasn't been discussed before but that, once identified, is obviously important to discuss? In ethics Bernard Williams's work, e.g. on tragic moral conflicts or moral luck, often did that; so did Anarchy, State, and Utopia, in spades, and the last chapter of Principia Ethica. And my worry is just that a strong consensus on which topics are important can, if not quite inhibit, then not encourage that kind of work as much as would be ideal.

    Of course, there are other kinds of originality. You can make a novel proposal on a topic that has been and is being extensively discussed; presumably Kripke did that about modality. And there are values other than originality; a whole lot of people working together on a given topic can make a number of individually small contributions that add up to a big increase in understanding. Despite Brian's headline, I wasn't claiming that the high degree of consensus in philosophy is a purely bad thing, or even bad on balance. It has a lot of good consequences, and echoing Neil, I wouldn't want to work in a low-consensus field like continental philosophy. But can't something with many good effects also have some bad ones? And is our record on encouraging originality really that great?

    For ten years or so I read ethics submissions to The Canadian Journal of Philosophy and was struck by how many of them were on similar topics. (Ten years ago, if I recall correctly, the big ones were Frankfurt-style accounts of autonomy and informed-desire theories of well-being.) And I don't think my reaction was unusual: I've read editorials in other journals practically begging for submissions on original topics. Others may disagree, but I rate the kind of philosophical work that identifies new topics very highly. And given that, I wonder whether the high degree of consensus there seems to be about what's important in philosophy may not have some bad as well as good effects.

  20. In fields that I know reasonably well (such as philosophy of biology), I'd say that Hurka is right that there is often a lot of work done on a relatively narrow range of topics (e.g., the 10 millionth article on functions or the units of selection…), and that this isn't necessarily a good thing. My sense is that more could be done to encourage orginality, though I'm not exactly sure how to do it (other than dissertation advisors encouraging their students to work on novel topics). It is tempting to work on a topic that already has various "camps" since then your dissertation (or article/book) can take the form of "Chapter 1: here is what X says about my topic, and here is why X is wrong, Chapter 2: here is what Y says… Chapter N: here is what I say". And those who edit journals like Biology and Philosophy and Philosophy of Science often say that they're really looking for papers on novel topics, which are in short supply.

    However, I'm not sure that the "high degree of consensus" discussed in Kieran Healy's original post is the cause of this. At any rate, I can think of plenty of cases where someone in my field did do original work, and everyone (or lots of people, at any rate), immediately recognized it as good work. So, I guess the relevant counterfactual I'm wondering about it is: if philosophers were to do more original work (in the sense that Hurka is suggesting), would this mean that there was less consensus about what is important? Or would philosophers be able to recognize the originality when they see it? Lots of people in the philosophy of biology run around saying "it would be great if there were more originality" "it would be great if someone worked on area X in biology, which has been ignored" – and there is a lot of consensus about this desire for originality. (I don't mean to necessarily suggest that Tom Hurka's claim is wrong, only that I'm not sure about it, at least as it applies to my subspecialty.)

    That is, I wonder to what extent there would still be a lot of consensus about what work is good, even in a world with more originality, in part because there are at least fairly well agreed upon standards about good and bad methodology, about which there is considerable consensus in "analytic" (whatever that means) philosophy.

  21. For what it's worth, I checked the graduate listings at Princeton are even broader than the u/grad. Here they are:

    PHI 513/HUM 595 Topics in Recent and Contemporary Philosophy: History and Theory of Friendship
    PHI 514 Recent and Contemporary Philosophy: Semantics of Natural Language
    PHI 515 Special Topics in the History of Philosophy: Ancient Philosophy
    PHI 523/POL 587 Problems of Philosophy
    PHI 529 Seminar in Political Philosophy: The Person, The Community, and the Polity
    PHI 538 Philosophy of Physics: Metaphysics of Physics Halvorson
    PHI 539 Theory of Knowledge
    PHI 599 Dissertation Seminar

    Spring
    PHI 500 The Philosophy of Plato
    PHI 502 The Philosophy of Kant: Kant's Theory of Causation
    PHI 513 Topics in Recent and Contemporary Philosophy: Common Sense and Philosophical Revisionism
    PHI 514 Recent and Contemporary Philosophy
    PHI 516 Special Topics in the History of Philosophy: Descartes
    PHI 523/POL 510 Problems of Philosophy: Respect for Persons
    PHI 524 Systematic Ethics
    PHI 532 Philosophical Problems in Logic
    PHI 599 Dissertation Seminar

    I posted u/grad courses because I look at things from an Australian perspective. Australian PhDs traditionally contain little or no coursework.

  22. Part of this – certainly very complex – problem about the current lack of originality and depth in Anglo-American philosophy seems to be that a majority PhD students do not merely choose to write on a pool of very similar and narrow topics, but do so from much the same philosophical perspective.

    Theoretically speaking, the history of our subject contains a great deal of intriguing perspectives on certain problems in ethics, metaphysics, epistemology and the like: for example, an Aristotelian, a Cartesian, or a Kantian perspective. But in reality many students, apart from the few mandatory history requirements of their graduate programs, are neither familiar with nor intrigued by these perspectives.
    The consequence is that all of them have pretty much read the same stuff published in the last 30 years or so, think in pretty much the same way, use pretty much the same kind of terminology and shared assumptions etc. There may be plenty of good aspects resulting from this state of affairs, but one aspect I find not so pleasing is that all these students and future academics drawing on essentially the same pool of texts and thinking structures will end up being assimilated to each other in writing and thinking. (Not to mention the style, a topic that provokes yet different issues.)

    This, at least for me, leads to the surprising deja vu-effect that is part of reading through current Anglo-American debates: you read five papers from different people, and in the end it is hard to tell where the difference was as far as style and essential content is concerned. (Unless, of course, you read the contributions of people such as Williams and Nagel; but then again, these philosophers really have confronted the great thinkers of the past in more than one mandatory history course.)

    This is why I was struck by Professor Stanley's suggestion that "a foundation of every graduate program should be history of Twentieth Century philosophy…knowing the recent history of the problems we work on is perhaps even more important than knowing their more distant precursors…".

    As I see it, this suggestion can only increase the current tendency of philosophy students being entirely oblivious to everything that took place in their subject before the 1930s (or so). Thus, it will also increase the essential uniformity of the thinking and writing of philosophers (and philosophy students) that many critics of Anglo-American philosophy find so dreary and off-putting. It is not easy to devise solutions to this problem – if it is agreed that it is a problem, and I am sure many readers of thus blog will not agree – but one way to fight this uniformity might be to help students become aware of the fact that their subject started somewhat before the 1930s or even 1960s.

  23. Brian complains that my posts dicussing enrollment figures are irrelevant to the topic of consensus. I think the relation is pretty obvious. A philosophy department is like a restaurant, if you only serve chicken you will only attract the chicken eaters. If you widen the menu you'll appeal to a wider variety of students. The high consensus is due to departments pursuing prestige at the expense, and in the absence, of other factors (I suggest this as a possibility). If departments were less concerned with prestige (and more concerned with other factors, like enrollment), I would bet there would be more diversity (and perhaps more liveliness).

  24. Hi. I just got my B.A. in philosophy recently, so I hope no one minds me posting what may be a silly question (directed at Daoud). If it's an inconvenience, I apologize. Anyway, here goes: How would increasing enrollment at the undergraduate level provide diversity and liveliness at the graduate level? The impression I got was that the narrowness which was being lamented by some of the folks here was narrowness in grad student/professional work. I don't see how one could cure this problem (if there indeed is one) by increasing undergraduate enrollment levels.

    By the way, as someone who just finished applying to graduate schools (12 in all), I'd like to say that the PGR and the consensus it represents were of great use to me. Whatever such a consensus may mean, it's nice to know that one exists, and that the PGR gives prospective grad students access to information on it. Learning what prominent philosophers (or philosophers who are actively involved in research, if one prefers) think about other departments is especially important for people like me given the previously noted corrolation between PGR rankings and placement records.

  25. Part of the reason, it seems, for Hurka's worries about originality arise out of the consensus and rigor that analytic philosophy prides itself for. I would not give them up for the world, but I think that is where the problem arises.
    As the various positions and arguments in an subfield get known, a structure develops. Originality is often showing inconsistency in this structure, or making massive revisions to it. Unfortunatly this usually requires looking at the structure in a "new way". Anf the more the structure develops the more the way it is looked at narrows.
    If a student is learning the field, they usually conform their views to the structure if their view deviates from it, rather than thinking there is a reason for the intiale discrepencies. There is not just consensus in analytic philosophy, but CONFORMITY to the standard treatment of views etc. The most important work has always been a move away from this conformity. (E.g. in metaphysics, Lewis' modal realism seems crazy, but it is incredibly original)

    Originality comes from deviating from something, not conforming to it. "Deviation" meaning any sort of change from the standard way of looking at the structure of arguments, views etc. Unfortunatly, I see it as a necessary evil if one wishes to keep a high level of consensus, structure, and clarity in a dicipline.

  26. I meant "correlation." Yikes.

  27. Tom Hurka:

    And my worry is just that a strong consensus on which topics are important can, if not quite inhibit, then not encourage that kind of work as much as would be ideal.

    This is hard to disagree with, and now I think I see better what John Eden meant.
    I'd add that consensus within a department doesn't strike me as being a problem; it just leads to 'schools of thought'. Also, I suppose that to the extent that there is a consensus that millions of diverse problems and topics are all important in their own way, that wouldn't discourage creative work. So, good, I managed to disagree with something that's hard to disagree with.

  28. A philosophy department is like a restaurant, if you only serve chicken you will only attract the chicken eaters. If you widen the menu you'll appeal to a wider variety of students.
    Yes, that's why McDonald's is so unpopular. Um, I mean, that's why they have such a broad, diverse menu. Anyway, it's just a great analogy: restaurants really are a lot like philosophy departments, and the economics of them are bound to be strongly similar.

  29. As a student of Philosophy, at present, but pushing up the daisies age-wise, consensus is a hard task-master. It does seem to make it more difficult to have independent thought (if there is such a thing) and not get penalised for arguing against the accepted norms in different fields of philosophical study. Not to worry! I have decided to approach my studies in a way consistent with a 'last chance to do this, so go for it!'attitude. So far so good…..
    Kate

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