Passion for teaching, respect for students, contempt for academic irrelevance

I find myself drawn again, at the outset of another semester's teaching, to the wisdom of John Lachs's Stoic Pragmatism, which begins with a simple truth— "Age clarifies"— and concludes with an epilogue I wish every teacher would commit to memory and practice. 

"…I am unable to think of anything more important for the future of academic philosophy in this country than for it to become less academic. 

Having had more than my share of bad instructors, I sought a job in education as a way to earn a living while I continued my philosophical reflections. I never suspected that I would develop a passion for teaching. Yet conveying to others the benefits I receive from philosophy has become a burning desire and a consuming activity in my life. I do it in a way that seems to some a form of witnessing, showing the immediate pertinence of philosophical ideas to my life.

 Immense satisfaction attends my good fortune in having had the opportunity to make a contribution to the lives of thousands of undergraduates. I view this multitude of people as extended family: I keep in touch with as many of them as I can and cheer them on in the pursuit of their purposes. I hope philosophy has made a significant difference in their lives. I have also been fortunate in having launched more than sixty young philosophers on their careers. My relation to them is one of lifelong concern and support; helping them with their problems and careers is of vital importance to me. I think of these activities not as the result of optional commitments on my part, but as the continuing expressions of my philosophical beliefs. 

People whose minds are energetic and who are interested in their fields find it easy to teach well. Bored instructors are boring and the self-absorbed fail to place themselves in the shoes of their students to see how what they say is received. Thinking before one's students' eyes—which means, among other things, teaching without notes—demonstrates what one expects them to do. Keeping in mind the interconnectedness of things and especially the relations of what one teaches to the ordinary concerns of students renders instruction vivid and, when things go well, even memorable. 

By no means least, good teaching requires deep respect for students. The activity is hallowed because it enables one human being to contribute to the creation of another. Its chance of success is enhanced by embedding it in wider human relations; truly good teachers tend to offer caring companionship as the context of instruction. Perhaps all learning is imitation; if so, there is added reason for teachers to offer themselves as living examples to their students. Knowledge that makes little difference to the instructor's life is, in any case, rightly suspicious and may deserve to be disregarded by students…"

— Stoic Pragmatism by John Lachs
https://a.co/bWipA9F

Natural satisfaction

 Also crucial to bear in mind, when summoning the will to accomplish a challenging project: 

"The attitude of seeking fulfillment in the future... enjoy activities at the time we do them..." etc.

--John Lachs, Intermediate Man

Free will and “the self-governing resistance of the ego to the world”

It's a familiar text for James scholars, this early diary entry, but so much of his mature philosophy is already presaged by it. It's an essential touchstone, and a good launchpad for any daunting project.

"I think that yesterday was a crisis in my life. I finished the first part of Renouvier's second "Essais" and see no reason why his definition of Free Will—" the sustaining of a thought because I choose to when I might have other thoughts"—need be the definition of an illusion. At any rate, I will assume for the present—until next year—that it is no illusion. My first act of free will shall be to believe in free will. For the remainder of the year, I will abstain from the mere speculation and contemplative Grüblei in which my nature takes most delight, and voluntarily cultivate the feeling of moral freedom, by reading books favorable to it, as well as by acting. After the first of January, my callow skin being somewhat fledged, I may perhaps return to metaphysical study and skepticism without danger to my powers of action. For the present then remember: care little for speculation; much for the form of my action; recollect that only when habits of order are formed can we advance to really interesting fields of action—and consequently accumulate grain on grain of willful choice like a very miser; never forgetting how one link dropped undoes an indefinite number. Principiis obsta [or as Barney Fife said, nip it!]—Today has furnished the exceptionally passionate initiative which Bain posits as needful for the acquisition of habits. I will see to the sequel. Not in maxims, not in Anschauungen [abstractions, intuitions], but in accumulated acts of thought lies salvation. Passer outre [Disregard, & carry on]. Hitherto, when I have felt like taking a free initiative, like daring to act originally, without carefully waiting for contemplation of the external world to determine all for me, suicide seemed the most manly form to put my daring into; now, I will go a step further with my will, not only act with it, but believe as well; believe in my individual reality and creative power. My belief, to be sure, can't be optimistic—but I will posit life (the real, the good) in the self-governing resistance of the ego to the world. Life shall [be built in] * doing and suffering and creating." *

— April 30, 1870. The Writings of William James, ed. John J. McDermott

What Is an Emotion? William James’s Revolutionary 1884 Theory of How Our Bodies Affect Our Feelings – The Marginalian

… Long before scientists came to demonstrate how our emotions affect our bodies, James argued that the relationship is bidirectional and that while "bodily disturbances" are conventionally considered byproducts or expressions of the so-called standard emotions — "surprise, curiosity, rapture, fear, anger, lust, greed, and the like" — these corporeal reverberations are actually the raw material of the emotion itself. 

James writes:

Our natural way of thinking about these standard emotions is that the mental perception of some fact excites the mental affection called the emotion, and that this latter state of mind gives rise to the bodily expression. My thesis on the contrary is that the bodily changes follow directly the PERCEPTION of the exciting fact, and that our feeling of the same changes as they occur IS the emotion. Common sense says, we lose our fortune, are sorry and weep; we meet a bear, are frightened and run; we are insulted by a rival, are angry and strike. The hypothesis here to be defended says that this order of sequence is incorrect, that the one mental state is not immediately induced by the other, that the bodily manifestations must first be interposed between, and that the more rational statement is that we feel sorry because we cry, angry because we strike, afraid because we tremble, and not that we cry, strike, or tremble, because we are sorry, angry, or fearful, as the case may be. Without the bodily states following on the perception, the latter would be purely cognitive in form, pale, colourless, destitute of emotional warmth. We might then see the bear, and judge it best to run, receive the insult and deem it right to strike, but we could not actually feel afraid or angry.

https://www.themarginalian.org/2016/01/11/what-is-an-emotion-william-james/