This would count toward my major, and if I weren't going to take it, the likely replacement would be a course in experimental/"folk" philosophy. But I'd also like to hear your thoughts on the virtues of academic rationality courses in general.
(The main counterargument, I'd imagine, is that the Sequences cover most of the same material in a more fluid and comprehensible fashion.)
Here is the syllabus: http://www.yale.edu/darwall/PHIL+333+Syllabus.pdf
Other information: I sampled one lecture for the course last year. It was a noncommital discussion of Newcomb's problem, which I found somewhat interesting despite having read most of the LW material on the subject.
When I asked what Omega would do if we activated a random number generator with a 50.01% chance of one-boxing us, the professors didn't dismiss the question as irrelevant, but they also didn't offer any particular answer.
I help run a rationality meetup at Yale, and this seems like a good place to meet interested students. On the other hand, I could just as easily leave flyers around before the class begins.
Related question: Could someone quickly sum up what might be meant by the "feminist critique" of rationality, as would be discussed in the course? I've read a few abstracts, but I'm still not sure I know the most important points of these critiques.
(Not an expert on academic feminism):
My understanding is that just as LW worries about "corrupted hardware", feminists worry about "corrupted social order." That is, if there are various systematic injustices and power disparities in the social order, and moreover these disparities are difficult for beneficiaries to see, then any product of such a social order, especially one that claims to be impartial, has to be viewed very skeptically indeed, because it likely contains biases inherent in the social order.
I don't think I'm at a position where I could give a statement of the feminist critique that a proponent of it would be happy to call their position, but my basic sketch of it is that philosophy and rationality are overconcerned with objective reality, and that we should instead focus on how perceptions are subjective and how we relate to one another. That is, the social significance of a statement or concept is more important than whether or not it is concordant with reality.