We will not meet for the exam today. The exam will be held on the designated exam date next week:
#H1 Thursday, December 11 10:00 a.m.
#H2 Thursday, December 11 1:00 p.m.
#H3 Tuesday, December 9 3:30 p.m.
“Wonder and Hope”
This final chapter ties together William James’s lifelong struggle with despair and his eventual commitment to a philosophy built around possibility and openness. Kaag starts with a walk across the Brooklyn Bridge, reflecting on the “LIFE IS WORTH LIVING” sign. For James, that question was never simple, he spent years battling depression and even suicidal thoughts. But instead of giving up, he built a philosophy that makes room for uncertainty, struggle, and hope. Personally I always thought life was worth living just based on the fact that I get to live and I get this opportunity to experience and feel all of these different sensations that life brings.
James believed that life doesn’t come with guaranteed meaning. Instead, we create meaning through our choices, our commitments, and our willingness to embrace uncertainty. What keeps life worthwhile, he argues, is the chance, the possibility, that our actions matter. That “maybe” is enough to keep us going. I love this view because it faces the reality that maybe our actions don't really matter at the end of the day, it stays realistic with what we know as humans about this universe and about life. James would say that as long as there’s a possibility that life can become meaningful, even if it’s tiny, that’s what keeps you in the game. It flips the whole meaning of life question from:
“Is life meaningful?”
to
“Can I make meaning?”
James thought that even if your life doesn’t leave something big behind, your actions still cause ripples, effects you’ll never fully see. Kaag uses the image of tossing an object into water to explain this: the object disappears, but the ripples remain. Our lives work the same way, the consequences of what we do extend further than we can see. For James this uncertainty is what makes life worth living. This reinforces James’s belief that investing yourself deeply in something that will outlast you is the “greatest use of life.”
James also sees value in moments of wonder, those experiences where the world suddenly feels bigger, richer, and more meaningful than we usually notice. I believe this fascination becomes rarer as we get older and as we experience more things because as we get older, less and less becomes new so whenever I finally get this feeling from time to time I get so much satisfaction and gratitude towards this opportunity that I get to have to experience these things. I often compare this feeling to the common saying "I feel like I am 5 years old again" because it was in our youth when we experienced the most wonder in our lives. Kaag also talks about James’s fascination with Walt Whitman, who was known for finding meaning in the most everyday stuff, even on a dirty Brooklyn ferry, embodied what James called the “healthy mind”: someone who can find significance in the plain and everyday.
For James, those little flashes of wonder are moments where the world feels bigger than your own worries. This momentary shift in perspective can temporarily dissolve the ego and open up a sense of hope and connection. This often happens whenever I go to a new country I have never been before or see a band that I have wanted to see for a while, its those new experiences that have made me realize how lucky I am to be alive and how valuable these experiences are.
James wasn’t always all sunshine and he battled depression most of his life. So when James talks about “healthy-mindedness,” he’s not describing people who refuse to look at the dark parts of life, he’s describing people who know the darkness is there but make a conscious choice to keep living anyway. I believe everyone needs to not fully experience but at least see the dark parts of life. I had a great childhood and an amazing life up until now so all of the so called "dark" parts of life I have experienced and seen whenever I travel to a more poor country. My parents are Brazilian so every time we visit family over there I always see the extreme poverty that countless people are living through. I believe these experiences also create meaning in your life and make you want to live since you have been through or seen the dark parts of life and you gain this deeper appreciation for your life since you have seen the dark parts.
The chapter ends with Kaag watching the sunset near the Statue of Liberty, trying to feel what James hoped everyone could feel now and then: not certainty, but a calm and grateful awareness that the world still holds possibilities. That there’s still something left to live for. That life is worth living because its value is not fixed, it’s something you help create. My discussion question for my presentation was "Is is ok that we won't see the full impact of our choices?" I personally am fine with not seeing the full extent of my choices. I feel like if we did it would make our time here less valuable because of the fact that we would be able to see how our choices impacted others. That fact makes me want to live the best life I can and make the best choices so when I am not around, I won't have to worry about what I left behind I can focus on moving forward onto the next step of our existence.
Think about the last time you failed. Maybe it was a class you struggled in, a job you didn’t get, or a friendship that ended badly. In that moment, how did you feel? Defeated? Embarrassed? Maybe even worthless? I’ll give a quick example of one of my failures, and anyone is welcome to share some of theirs. In high school, I was a trumpet player selected to play “TAPS” at our Veterans Day ceremony. I practiced every day for weeks; however, when it came time to play it, I choked and forgot to play part of the piece. To me, I had failed every veteran who was there at that ceremony, as well as those who couldn’t be. It took me a while before I got my confidence back because I felt like I could never play the trumpet again. That’s the thing, failure can feel like a verdict, as if the story of our life has gone off-script.
Philosopher Kieran Setiya, in his book Life Is Hard: How Philosophy Can Help Us Find Our Way, says something surprising about this feeling. He argues that failure isn’t just unavoidable, but that it’s an essential part of what it means to live a meaningful life. In Chapter 4, titled “Failure”, Setiya challenges our obsession with success. He asks us to stop treating life as a single, linear story and to see failure as a valuable and normal part of being human.
The Problem: The “Narrative Trap”
From the get-go, Setiya points out the problem: He calls this problem the “Narrative Trap.”
From a young age, we’re taught to live life like a story with a clear arc: “Set a goal. Work hard. Achieve it. Then you’ll be happy.” Our culture constantly celebrates this idea — in movies, on social media, and even in graduation speeches. Look at the U.S., are we not judged by what we have, what we make, or what we wear? We imagine our lives as stories of success, where everything builds toward some grand purpose: getting into the right school, landing the perfect job, finding “the one.” While this sounds good, it is actually leading you into a trap: Now, when you fail, or when that story doesn’t go as planned, it feels like your life itself has failed. You consider yourself a failure.
Setiya calls this a dangerous illusion. When you define yourself entirely by a single project or goal, your sense of self-worth becomes fragile. One setback and your entire story shatters before you. Think of a student who studies as hard as they can to pass a class but ultimately doesn’t make it. Or a student who dreams of being a lawyer but can’t get in. In these situations, it is easy to think: “I failed; therefore, I am a failure.” But Setiya invites us to pause and ask: why should one outcome determine the meaning of an entire life?
This question connects to a much older philosophical idea — Aristotle’s view of the good life. For Aristotle, flourishing isn’t about a single victory or achievement; it’s about how we live day to day, the activities we engage in, and the virtues we practice. Meaning isn’t found at the finish line — it’s found in the process of living itself. In his Metaphysics, Aristotle describes this way of life as a separation of Telic and Atelic activities. Telic Activities are those which we can complete, and Atelic Activities are those which are not determined to end, or the process. Aristotle urged everyone to focus on those atelic activities, or the process.
Reframing Failure: Valuing Process Over Outcomes
So now we get to how we should rethink failure? Setiya suggests that we stop defining our lives in terms of projects or some final goal, and instead value activities and the process, things we do for their own sake. Activities like playing music, making art, spending time with friends, or learning something new. These aren’t just means to an end; they’re meaningful in the doing. A life devoted entirely to projects is hostage to fortune; a good life is one where the doing itself matters more than the outcome.
This is a powerful shift. It means even when you fail to reach a goal, the activity you engaged in still holds meaning. The athlete who never wins still finds value in training, discipline, and teamwork. The artist whose work goes unnoticed still finds joy and purpose in creating. This echoes Stoic philosophy. The Stoics believed that we can’t control outcomes, only our attitudes and actions. Success and failure are partly out of our hands, but our engagement with the world, our persistence, and our effort are within our control. So instead of saying, “I failed,” say, “I learned.” By reshifting the focus from the outcome to the process, we can reclaim our sense of worth.
Why This Matters: Failure as a Human Condition
You might be wondering, "Why does this matter?" Why should we change the way we think about failure?
First, because it’s humanizing. To fail is to be human. No one’s life unfolds without disappointment, and no one’s story follows a perfect arc. If one of you hasn’t been disappointed yet, I would be surprised and would ask that you spill your secrets of life to all of us. Accepting that helps us treat others and ourselves with more compassion. When we stop pretending that success defines us, we open ourselves up to more authentic forms of living: connection, curiosity, humility, and resilience. Second, this view challenges a deeper cultural problem. We’re surrounded by metrics: grades, followers, income, and awards. Our self-worth becomes data-driven. But as Setiya points out, this focus on achievement can make life narrower, not fuller. If meaning only comes from success, then most of our life starts to feel meaningless. Philosophy helps us resist that. It reminds us that a good life is not one without failure, but one where we stay engaged, learning, connecting, striving, even when things don’t go our way, which tends to be a lot. In this sense, failure isn’t something to fear. It’s a reminder that we’re alive and still in motion.
Conclusion
So what would it mean to rethink failure the way Setiya suggests?
It means celebrating effort over outcome. It means seeing our setbacks and failures not as the end of the story, but as the start of a new chapter in a much bigger, richer narrative. Setiya’s message is simple but radical: life is hard, and failure is part of that hardness. But philosophy gives us a way to live well with difficulty, not just despite it. We don’t need to erase our failures or be ashamed of them to live meaningful lives. We need to embrace them as proof that we’re still striving, still learning, becoming who we are. So, next time you fail, which you will. Don’t ask yourself, “Did I win?” but “Was I engaged? Did I show up? Did I care?” We do not fail because life is hard — life is hard, and that’s what makes it worth living.
For those of you who want a quick overview of the ideas brought up in the whole book, here is an interview with Kiran Setiya about his book.
In "The Dilemma of Determinism," William James explores the controversy between free will and determinism, aiming to bridge the gap between these opposing views. James admits that he is not an expert on the topic. His goal is to create a bridge between the proponents of free will and determinism. James argues, "You cannot force someone to believe what you believe," emphasizing the importance of open-mindedness in philosophical debates. He contends that the existence of truth in one perspective inherently invalidates the opposing view. This highlights the binary nature of the free will versus determinism debate, where accepting one theory often means rejecting the other.
James believes that there must be a standard for debate, and the implications of free will and determinism on moral and philosophical stances are significant. His exploration of the free will versus determinism debate is an attempt to find common ground between the two sides. By promoting open-mindedness and critical thinking, he hopes to foster a more productive and respectful dialogue on this complex issue.
The debate between free will and determinism has been a central topic in philosophy for centuries. Free will is the idea that individuals have the power to make choices that are not determined by prior causes or by divine intervention. Determinism, on the other hand, is the theory that all events, including moral choices, are determined completely by previously existing causes. This debate raises important questions about human responsibility, ethics, and the nature of the universe. James's approach to this debate is unique in that he does not take a definitive stance on either side. Instead, he seeks to understand and appreciate the arguments of both perspectives. He acknowledges the strengths and weaknesses of each view and encourages a more nuanced understanding of the issue. This balanced approach is refreshing in a field that is often characterized by rigid and polarized positions.
One of the key points that James
makes is the importance of humility in philosophical discussions. He argues
that no one has a monopoly on truth and that we should be open to the
possibility that our own views may be flawed. This humility allows for a more
open and respectful dialogue, where different perspectives can be considered
and evaluated on their own merits.
James also emphasizes the practical
implications of the free will versus determinism debate. He argues that our
beliefs about free will and determinism can have a significant impact on our
behavior and our attitudes towards others. For example, if we believe that
people have free will, we may be more likely to hold them accountable for their
actions. On the other hand, if we believe in determinism, we may be more
inclined to view people's actions as the result of external factors beyond
their control.
In addition to these philosophical
and practical considerations, James also explores the psychological aspects of
the free will versus determinism debate. He argues that our beliefs about free
will and determinism can influence our sense of self and our overall
well-being. For example, believing in free will can give us a sense of control
and agency, which can be empowering and motivating. Conversely, believing in
determinism can lead to feelings of helplessness and resignation.
James's exploration of the free
will versus determinism debate is not just an intellectual exercise; it is also
a deeply personal and existential inquiry. He grapples with these questions in
a way that is both rigorous and compassionate, seeking to understand not just
the abstract principles at stake, but also the human experiences and emotions
that underlie them.
What caught my eye throughout this
essay was the idea that a debate is pointless if both parties cannot agree on
at least one standard for the discussion. Growing up, I was taught to
"agree to disagree," meaning that if you can't find common ground,
the argument is futile and only causes strife between the parties. This
concept is particularly relevant to the controversy of free will and
determinism. If you can't agree on a moral or philosophical stance regarding
the existence of free will, you can't reach a conclusive argument if both sides
are firmly entrenched in their beliefs. It's similar to debating the existence
of God; if one person is deeply committed to their belief in God, you can't
convince them otherwise, and vice versa. To avoid unnecessary and heated
discourse, it's often best to agree to disagree.
However, there are some topics where
agreeing to disagree isn't feasible, especially when it comes to educating
children. I believe that children should be taught to think for themselves
rather than being taught what to believe in. This is why I think discussions
about religion, sexuality, or political topics should be avoided in educational
settings unless the child or parent has specifically opted in. In such cases,
it becomes the parent's responsibility to guide their child. Some might argue
that the parent could be wrong, but the child can learn and form their own
opinions later. Though paraphrasing from James, if something is scientifically
proven then it falls under determinism or that it is a constant that has no
change. So, like the Scopes Trial, if something is proven factually and is constant,
then it is imperative to teach said thing over what the status quo was. Alternatively, it's
not our place to teach someone else's child against their parents' beliefs.
This is an example of how debates can become contentious due to the substance
being discussed. In contrast, a debate about whether we have free will is less
consequential and doesn't warrant heated arguments.
In conclusion, "The Dilemma of
Determinism" is a thought-provoking and insightful exploration of one of
the most enduring debates in philosophy. James's balanced and open-minded
approach provides a valuable framework for understanding and engaging in this
complex issue. By promoting humility, critical thinking, and empathy, he offers
a way forward that is both intellectually challenging and humane.
I can’t speak for the rest of my Introduction to Philosophy class, but I was disappointed that we didn’t encounter any female philosophers until we reached the 20th century. I felt like an important part of the philosophical tradition was missing from our discussion. For a class that begins before the common era, the 20th century is quite a late start. Rebecca Buxton and Lisa Whiting, authors/editors of The Philosopher Queens, explain that this isn’t an isolated phenomenon. In the introduction of the book, The Philosopher Queens, the authors highlight that the field of Philosophy hasn’t historically been populated by women. Buxton and Whiting talk about their own journeys studying philosophy, where the courses they took and the books they read rarely mentioned female philosophers, if they mentioned them at all. Some classes would have a ‘Women in Philosophy’ section, while the men take up the other 95% of the syllabus. The book goes on to discuss 20 philosopher women, and includes another section at the back of the book, titled “More Philosopher Queens”, with another 93 women to research on your own. With 113 philosophers mentioned in this one book alone, it makes me wonder why these classes and books only maybe include one or two. The focus of this review is on the first half of the book, to show that women have been contributing to our understanding of life itself from philosophy’s ancient inception.
Whether it be big or small, failure is woven into the fabric of our everyday lives. No matter the obstacle, failure still leaves an acutely painful impact on all of us. The problem is that we are unable to see failure as an inevitable part of life, or the stepping stone to success. In our heads, we build up failure as this insurmountable, devastating loss, but we don't have to think about it that way.
Experiencing failure threatens our self-image and self-confidence. Additionally, your relationship and level of investment to the task at hand can also affect how much you’re impacted by failing. The theory goes that those more heavily invested in a task, such as a higher-level class, are more open to critical feedback as a means for improvement, while those in the lower-level class would prefer positive feedback to help stay motivated. It could also be that those more advanced students are just more adjusted to failure. Regardless, it’s much more straightforward to learn from out success rather than our failures. When we fail, it’s often hard to see what exactly we did wrong which makes it harder for us to single out how to improve for next time.
Kieran Setiya goes into detail about how to overcome failure by explaining the Life as Narrative view and the importance of living in the present in his book Life Is Hard.
When one has a narrative view of life, they believe that life must form a coherent, linear story. To see one’s life as a narrative arc, heading for a climax that it may or may not reach, is to see it as a potential failure. When you live this way, your life then becomes squeezed into a single moment, which is then defined by its outcome.
“A life can’t really succeed or fail at all; it can only be lived.” Joe Moran
All lives are an assortment of small successes and failures, and we are not defined by them. What really defines our life are the infinite mundane joys and simple pleasures that fill up the everyday- our beliefs, good deeds, hearty conversations, and companionship- and it is in these moments we truly feel what it means to be alive. Here Setiya makes one major claim: Don’t let the lure of the dramatic arc distract you from the digressive amplitude of being alive.
If life is not a narrative in which we are defined by our failures, then how do we escape the constant throws of failure? Setiya argues it’s by doing it for the love of the game, or simply living in the present. To begin, let’s look at Aristotle, who divided activities into two main categories:
Telic activities, which aim at terminal states, they are finished and
thus exhausted (think: walking to the store)
Atelic activities, which aim not at termination and cannot be exhausted.
They have no limit, no outcome whose achievement brings them to an end
(think: platonic or romantic relationships)
To escape the devastation of failure then, one must understand that “happiness lies not in happiness but only in the attempt to achieve it” - Dostoevsky
Dostoevsky’s argument is that the value lies in atelic activities: in the process not the project. When you value the process, your relation to the present, and to failure, is quite different. To put it simply, valuing the process can insure us against failure.
Seitya is not the first to contemplate failure in this way, many other philosophers have discussed their views on failure and how to overcome it.
Socrates believed that only true failure comes from giving up: “Falling down is not a failure. Failure comes when you stay where you have fallen”
Friedrich Nietzsche once said that a great error is worth more than a multitude of trivial truths. A truly great mistake is one that we can learn from, where we gain new understanding from explaining why it is an error. Furthermore, he argued that embracing failure is key to growth and achieving greatness through ‘will to power’ Nietzsche's theory of the "will to power" is a fundamental concept suggesting that the primary driving force in all living things is not merely survival, but the drive to grow, overcome resistance, and assert power over oneself and one's environment. In the following quote, Nietzsche argues that failure is simply part of the game of life and you mustn't let it shake you,
“Shy, ashamed, awkward, like the tiger whose spring has failed—thus, you higher men, have I often seen you slink aside. A cast which you made had failed. But what does it matter, you dice-players! You had not learned to play and joke as one must play and joke! Do we not ever sit at a great table of joking and playing? And if great things have been a failure with you, have you yourselves therefore—been a failure? . . . Be of good cheer; what does it matter? How much is still possible! Learn to laugh at yourselves, as you ought to laugh!”
Georg Hegel viewed failure not as a final end, but as a necessary, dynamic part of progress that drives its development. For Hegel, every failed project or mistake holds a lesson and is an essential moment for truth and progress. Every challenge forces us forward, whether in history, knowledge, or self-development.
The philosophy of stoicism accepts that external events are often beyond our control, however we do have complete control over our own actions and judgments. This way, the focus shifts from the outcome to the internal response.
“You have power over your mind- not outside events. Realize this and you will find strength” - Marcus Aurelius
Stoics practice envisioning the worst case scenario as a way to be prepared for all possible outcomes. In this way, there is no such thing as failure—simply outcomes.
A stoic must make the most of an unpleasant outcome because they see failure as just an opportunity. Failure is a chance to be better, to do better, to start over, to reevaluate, or to practice virtue (like patience or kindness).
In all, philosophers generally agree that the only way to overcome failure is to not only accept it as an inevitable part of life, but to see the good within it. When failure becomes a positive means for growth, it no longer has the ability to overpower us.
Have you ever failed at something important to you? What was it and how did you overcome it?
