Professional philosophy has strayed so far from its roots that Socrates wouldn’t stand a chance of landing tenure in most departments today. After all, he spent his time talking with people from all walks of life rather than being buried in the secondary literature and polishing arguments for peer-reviewed journals. Yet somehow this hypertrophy styles itself ‘real’ philosophy. Socrates Tenured diagnoses the pathologies of contemporary philosophy and shows how the field can be revitalized. The first part of the book sketches the crisis facing philosophy in a neoliberal age and traces its roots back to the 20th-century move to turn philosophy into an academic discipline. In the second part the authors look at various attempts from applied ethics to their own brand of ‘field philosophy’ to confront the resulting problems of insularity and societal irrelevance. Part three connects this evaluation of philosophy with wider discussions in the politics of knowledge about the impacts of research on society. The final chapters consider both what impacts philosophy might have and what a philosophy of impact might look like.

Why top scholars make the best university leaders Socrates in the Boardroom argues that world-class scholars, not administrators, make the best leaders of research universities. Amanda Goodall cuts through the rhetoric and misinformation swirling around this contentious issue—such as the assertion that academics simply don't have the managerial expertise needed to head the world's leading schools—using hard evidence and careful, dispassionate analysis. She shows precisely why experts need leaders who are experts like themselves. Goodall draws from the latest data on the world's premier research universities along with in-depth interviews with top university leaders both past and present, including University of Pennsylvania President Amy Gutmann; Derek Bok and Lawrence Summers, former presidents of Harvard University; John Hood, former vice chancellor of the University of Oxford; Cornell University President David Skorton; and many others. Goodall explains why the most effective leaders are those who have deep expertise in what their organizations actually do. Her findings carry broad implications for the management of higher education, and she demonstrates that the same fundamental principle holds true for other important business sectors as well. Experts, not managers, make the best leaders. Read Socrates in the Boardroom and learn why.

In this provocative criticism of the contemporary American professoriate, Jon Huer argues that tenure has created a kind of academic stupor in which those who have it no longer live up to the ideals of their profession. In Huer's view, the institution of tenure has created an economic sinecure, rendering the tenured professor irrelevant to the society that sustains him or her. The typical tenured career, Huer asserts, often degenerates into intellectual boredom, the routine publication of a series of narrowly specialized research papers, a pervasive dissatisfaction, and a search for monetary and other rewards outside the university. Huer proposes that the time has come to reexamine the issues surrounding tenure in an attempt to determine the best ways to reinvigorate the professoriate and reestablish a fruitful connection between academic and nonacademic society. Divided into four sections, Huer's work is written throughout in a refreshingly nonacademic style. He begins by examining the institution of academic tenure and its relevance given current market realities. Subsequent sections explore the impact of tenure on issues of academic freedom, on the relationship between the professor and the larger society, and on the professor and his or her career. Huer demonstrates that, in general, those who have tenure do not need it, and those who need it do not have it. In pursuit of tenure, professors are forced to produce meaningless scholarship relevant only to their specialized colleagues and immediate career goals. Tenured professors, on the other hand, far from using their academic freedom in service of truth and society, help perpetuate the academic insulation and irrelevance. Certain to spark controversy and debate, Tenure for Socrates serves as a much needed reevaluation of both the role of the American professoriate and the impact of tenure on that role.

This book challenges popular modern views of Socrates by examining the political significance of his activity in ancient Athens.

Philosophers increasingly engage in practical work with other disciplines and the world at large. This volume draws together the lessons learned from this work—including philosophers’ contributions to scientific research projects, consultations on matters of policy, and expertise provided to government agencies and non-profits—on how to effectively practice philosophy. Its 22 case studies are organized into five sections: I Collaboration and Communication II Policymaking and the Public Sphere III Fieldwork in the Academy IV Fieldwork in the Professions V Changing Philosophical Practice Together, these essays provide a practical, how-to guide for doing philosophy in the field—how to find problems that can benefit from philosophical contributions, effectively collaborate with other professionals and community members, make fieldwork a positive part of a philosophical career, and anticipate and negotiate the sorts of unanticipated problems that crop up in direct public engagement. Key features: Gives specific advice on how to integrate philosophy with outside groups. Offers examples from working with the public and private sectors, community organizations, and academic groups. Provides lessons learned, often summarized at the end of chapters, for how to practice philosophy in the field.

During the twentieth century, theological and religious perspectives have been marginalized, if not utterly excluded in many of our colleges and universities. The essays in this book argue in different ways for the critical, appreciative inclusion of theological and religious perspectives in higher education. The contributors believe that even in our secular, religiously disestablished era, religion and God continue to occupy an important and dynamic role in personal and social life. If our colleges and universities are to fulfill their higher aspirations of educating whole persons for the real world in all of its diversity and challenge, we need to go bravely against the flow and “give God tenure.”

This book develops for the readers Plato’s Socrates’ non-formalized “philosophical practice” of learning-through-questioning in the company of others. In doing so, the writer confronts Plato’s Socrates, in the words of John Dewey, as the “dramatic, restless, cooperatively inquiring philosopher" of the dialogues, whose view of education and learning is unique: (1) It is focused on actively pursuing a form of philosophical understanding irreducible to truth of a propositional nature, which defies “transfer” from practitioner to pupil; (2) It embraces the perennial “on-the-wayness” of education and learning in that to interrogate the virtues, or the “good life,” through the practice of the dialectic, is to continually renew the quest for a deeper understanding of things by returning to, reevaluating and modifying the questions originally posed regarding the “good life.” Indeed Socratic philosophy is a life of questioning those aspects of existence that are most question-worthy; and (3) It accepts that learning is a process guided and structured by dialectic inquiry, and is already immanent within and possible only because of the unfolding of the process itself, i.e., learning is not a goal that somehow stands outside the dialectic as its end product, which indicates erroneously that the method or practice is disposable. For learning occurs only through continued, sustained communal dialogue.

In this refreshing and original exploration, George Dennis O'Brien looks at higher education in America. O'Brien argues that to debate intelligently the future of education we must stop focusing on its ideals and look instead at its institutions. He does this by addressing nine half-truths, such as whether "low cost public education benefits the least advantaged in society," and goes on to examine how accurately they reflect the true state of higher education. The result is a thought-provoking discussion of the present challenges and future prospects of American higher education. "O'Brien's historical overview of the transition from 19th-century denominational colleges to 20th-century research-driven and largely secular ones is provocative. Cleverly written and well-focused, the book addresses the financial pressures facing higher education and asks vital questions about cutbacks and curricula."—Publishers Weekly "Lively, engaging, and richly suggestive." —Francis Oakley, Commonweal "O'Brien employs calm, powerful reason, without sensationalism. His perspective is illuminating. . . . All the Essential Half-Truths About Higher Education is one of the wisest and most useful treatments of American higher education." —John Attarian, Detroit News

Becoming someone is a learning process; and what we learn is the new values around which, if we succeed, our lives will come to turn. Agents transform themselves in the process of, for example, becoming parents, embarking on careers, or acquiring a passion for music or politics. How can such activity be rational, if the reason for engaging in the relevant pursuit is only available to the person one will become? How is it psychologically possible to feel the attraction of a form of concern that is not yet one's own? How can the work done to arrive at the finish line be ascribed to one who doesn't (really) know what one is doing, or why one is doing it? In Aspiration, Agnes Callard asserts that these questions belong to the theory of aspiration. Aspirants are motivated by proleptic reasons, acknowledged defective versions of the reasons they expect to eventually grasp. The psychology of such a transformation is marked by intrinsic conflict between their old point of view on value and the one they are trying to acquire. They cannot adjudicate this conflict by deliberating or choosing or deciding-rather, they resolve it by working to see the world in a new way. This work has a teleological structure: by modeling oneself on the person he or she is trying to be, the aspirant brings that person into being. Because it is open to us to engage in an activity of self-creation, we are responsible for having become the kinds of people we are.