Chappell, Sophie-Grace. Intuition, Theory and Anti-Theory in Ethics
2015, Oxford: Oxford University Press
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Added by: Graham Bex-PriestleyPublisher’s Note: Publisher: What form, or forms, might ethical knowledge take? In particular, can ethical knowledge take the form either of moral theory, or of moral intuition? If it can, should it? These are central questions for ethics today, and they are the central questions for the philosophical essays collected in this volume. Intuition, Theory, and Anti-Theory in Ethicsdraws together new work by leading experts in the field, in order to represent as many different perspectives on the discussion as possible. The volume is not built upon any kind of tidy consensus about what 'knowledge', 'theory', and 'intuition' mean. Rather, the idea is to explore as many as possible of the different things that knowledge, theory, and intuition could be in ethics.Comment: A collection of essays that discuss the different ways we can conceive of moral knowledge. It can be a useful source for learning about the merits of generalism versus particularism (theory versus anti-theory), and about how sceptical to be when it comes to our ethical intuitions. It is a good overview taken as a whole; each individual contribution is self-contained and makes specific arguments.Chen Guying. The Annotated Critical Laozi With Contemporary Explication and Traditional Commentary2020, Brill
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, Contributed by: I Xuan ChongPublisher’s Note: Chen Guying’s Laozi dissects different versions of the Laozi and provides close readings of traditional and contemporary commentaries, from Han Fei, Wang Bi, and Heshang Gong through to Shi Deqing, Xu Kangsheng and Ding Yuanzhi. This book completely changed Laozi studies in China, where serious student or scholar can ignore Chen’s amazing work. It is the standard interpretation of the Laozi at nearly every Chinese university.Comment: English translation of an often-cited commentary (originally written in Chinese) of the Laozi (with ancient commentaries)Chen Guying. The Philosophy of Life: A New Reading of the Zhuangzi2016, Brill
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, Contributed by: I Xuan ChongPublisher’s Note: Chen Guying, one of the leading scholars on Daoism in contemporary China, provides in his book The Philosophy of Life, A New Reading of the Zhuangzi a detailed analysis and a unique interpretation of Zhuangzi’s Inner, Outer and Miscellaneous chapters. Unlike many other Chinese scholars Chen does not focus on a philological, but on a philosophical reading of the Zhuangzi highlighting the main topics of self-cultivation, aesthetics, and epistemology. Chen’s perspectives on the Zhuangzi range from the historical background of the Warring States Period to his own personal (political) experience. Since Chen is also a specialist on Nietzsche, he elaborates Zhuangzi’s philosophy of life and the idea of regulating one’s heart by drawing a parallel to Nietzsche’s perspectivism.Comment: This is an English translation of an often-cited commentary (originally written in Chinese) of the entire Zhuangzi.Cockburn, Catharine Trotter. Selections from A Defence of Mr Locke’s Essay of Human Understanding1994, in Margaret Atherton (ed.) Women Philosophers of the Early Modern Period. Hackett Publishing Company. [originally written 1702]
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Added by: Alison Stone, Contributed by: Simon FoktDiversifying Syllabi: Catharine Trotter Cockburn argues that Burnet’s critiques of Locke are mistaken. In particular, she argues (a) that Burnet has misunderstood Locke, (b) that Burnet’s conclusions aren’t supported by his arguments, and (c) that, even if they were, they would not constitute criticisms of Locke. Primarily, Cockburn is eager to show that Locke’s view is consistent with a view of the mind/soul as immaterial and immortal.Comment: This chapter could be used in a history of philosophy course as one week's reading. It could follow a section on Locke as Cockburn defends Locke, specifically against the charge that his empiricist epistemology cannot account for moral ideas, but in doing so develops her own account of conscience.
Complimentary Texts/Resources:
Jane Duran, “Early English Empiricism and the Work of Catharine Trotter Cockburn”
Martha Brandt Bolton, “Some Aspects of the Philosophical Work of Catharine Trotter”
Patricia Sheridan, “Reflection, Nature and Moral Law: The Extent of Catharine Cockburn’s Lockeanism in her Defence of Mr. Locke’s Essay” This chapter could be used in a history of philosophy course as one week's reading. It could follow a section on Locke as Cockburn defends Locke, specifically against the charge that his empiricist epistemology cannot account for moral ideas, but in doing so develops her own account of conscience.
Complimentary Texts/Resources:
Jane Duran, “Early English Empiricism and the Work of Catharine Trotter Cockburn”
Martha Brandt Bolton, “Some Aspects of the Philosophical Work of Catharine Trotter”
Patricia Sheridan, “Reflection, Nature and Moral Law: The Extent of Catharine Cockburn’s Lockeanism in her Defence of Mr. Locke’s Essay”
Collins, Patricia Hill. A Black women’s standpoint1995, In Beverly Guy-Sheftal (ed.), Words of Fire: An Anthology of African American Feminist Thought. The New Press.-
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Added by: Clotilde Torregrossa, Contributed by: Corbin CovingtonPublisher's Note: The first major anthology to trace the development, from the early 1800s to the present, of black feminist thought in the United States, Words of Fire is Beverly Guy-Sheftall's comprehensive collection of writings, in the feminist tradition, of more than sixty African American women. From the pioneering work of abolitionist Maria Miller Stewart and anti-lynching crusader Ida Wells-Barnett to the writings of contemporary feminist critics Michele Wallace and bell hooks, black women have been writing about the multiple jeopardies--racism, sexism, and classicm--that have made it imperative for them to forge a brand of feminism uniquely their own.Comment:Collins, Patricia Hill. Black Feminist Epistemology2007, In Craig J. Calhoun (ed.), Contemporary Sociological Theory. Blackwell. pp. 327.
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Added by: Clotilde Torregrossa, Contributed by: Corbin CovingtonAbstract: US black feminist thought reflects the interests and standpoint of its creators. Indeed, White men have control over knowledge. And, Black women's ideas have been controlled by White men interpretation of the world. This means that Black feminist thought can best be viewed as subjugated knowledge.Comment:Collins, Patricia Hill. Defining black feminist thought1997, In Linda J. Nicholson (ed.), The Second Wave: A Reader in Feminist Theory. Routledge.
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Added by: Clotilde Torregrossa, Contributed by: Corbin CovingtonIntroduction: ... A definition of Black feminist thought is needed that avoids the materialist position that being Black and/or female generates certain experiences that automatically determine variants of a Black and/or feminist consciousness. Claims that Black feminist thought is the exclusive province of African-American women, regardless of the experiences and worldview of such women, typify this position. But a definition of Black feminist thought must also avoid the idealist position that ideas cna be evaluated in isolation from the groups that create them. Definitions claiming that anyone can produce and develop Black feminist thought risk obscuring the special angle of vision that Black women bring to the knowldege production process.Comment:Cordova, Viola. How It Is: The Native American Philosophy of V. F. Cordova2007, Kathleen Dean Moore, Kurt Peters, Ted Jojola & Amber Lacy (eds.), University of Arizona Press.
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Added by: Sonja Dobroski and Quentin PharrPublisher’s Note: Viola Cordova was the first Native American woman to receive a PhD in philosophy. Even as she became an expert on canonical works of traditional Western philosophy, she devoted herself to defining a Native American philosophy. Although she passed away before she could complete her life’s work, some of her colleagues have organized her pioneering contributions into this provocative book. In three parts, Cordova sets out a complete Native American philosophy. First she explains her own understanding of the nature of reality itself—the origins of the world, the relation of matter and spirit, the nature of time, and the roles of culture and language in understanding all of these. She then turns to our role as residents of the Earth, arguing that we become human as we deepen our relation to our people and to our places, and as we understand the responsibilities that grow from those relationships. In the final section, she calls for a new reverence in a world where there is no distinction between the sacred and the mundane. Cordova clearly contrasts Native American beliefs with the traditions of the Enlightenment and Christianized Europeans. By doing so, she leads her readers into a deeper understanding of both traditions and encourages us to question any view that claims a singular truth. From these essays—which are lucid, insightful, frequently funny, and occasionally angry—we receive a powerful new vision of how we can live with respect, reciprocity, and joyComment: available in this BlueprintCrary, Alice. The Methodological is Political: What’s the Matter with ‘Analytic Feminism’?2018, Radical Philosophy, 47–60
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Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract: A core insight of some important second wave feminist writings is that, in order to qualify as truly ‘feminist’, a movement has to be politically radical. For example, there is a powerful articulation of this theme, to mention one noteworthy site, in the work of bell hooks. A guiding preoccupation of hooks’ thought, as far back as the early eighties, is to underline the pernicious and intellectually flawed character of the supposedly ‘feminist’ postures of ‘bourgeois white women’ in the U.S. whose efforts are directed toward the politically superficial goal of claiming the social privileges of bourgeois white men. hooks shows that there is no way to ‘overcome barriers that separate women from one another’ without ‘confronting the reality of racism’. She describes how the forms of gender-based subordination experienced by privileged white women are inextricable from racist and classist social mechanisms that elevate these women above women who are non-white and poor, and how the sexist obstacles that poor and non-white women encounter are in turn permeated by racism and classism. hooks concludes that if ‘feminism’ is to be dedicated to identifying and resisting sexist oppression, it needs to – in her words – ‘direct our attention to systems of domination and the interrelatedness of sex, race and class oppression.Comment (from this Blueprint): In this 2018 article Alice Crary launches a critique against analytic feminists for employing what she terms a "neutral conception of reason," which pretends that the best form of reason is one free from feelings, biases, and value, as if one may employ reason from a "view from nowhere." To the contrary, Crary thinks there is no view from nowhere, and that feminist philosophy's insistence on the important of lived experience is synonymous with it's recognition that reasoning is done from a particular social location and is always-already "ethically" valenced: one's lived experiences and affects saturate one's ethically-loaded point of view, and this is recruited for feminist ends! To illustrate this point, Crary considers Miranda Fricker's 2007 book Epistemic Injustice, which we see elsewhere on this reading list. According to Fricker's neutral conception of reason, testimonial epistemic injustice is remedied by neutralizing stereotypical prejudice in one's judgments of credibility. On Crary's reading, however, there is no neutral space of reason. Crary argues for a methodological radicalism (as opposed to what she terms Fricker's methodological conservativism) which begins with ethically-loaded perspectives on the world. Indeed, she thinks this is how we can make sense of the consciousness-raising Fricker is interested in: Crary points out that "in order to get the patterns of [problematic] behaviour constitutive of [...] abuse adequately into focus, we need to look upon the social world from a particular ethically-loaded perspective" (57).Curtis, Annaleigh. Feminism Part 1: The Sameness Approach2014, 1000-Word Philosophy: An Introductory Anthology
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Added by: Simon Fokt, Contributed by: Nathan NobisAbstract: In both academic and non-academic discussions of feminism, there is sometimes a lack of appreciation for the diversity among feminist positions. Two people may be called feminists while disagreeing about a range of theoretical and practical issues, like the nature of oppression, sex work, or abortion. In this and the next essay, I lay out two general feminist approaches to sexist oppression: the sameness approach, the difference approach, and the dominance approach. This first essay focuses on the sameness approach.Comment: An introduction to 'the sameness approach' in feminism.Davies, Stephen, Samer Akkach, Meilin Chinn, et. al.. How Do Cross-Cultural Studies Impact Upon the Conventional Definition of Art?2018, Journal of World Philosophies 3 (1): 93-122
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Added by: Simon Fokt
Abstract: While Stephen Davies argues that a debate on cross-cultural aesthetics is possible if we adopt an attitude of mutual respect and forbearance, his fellow symposiasts shed light upon different aspects which merit a closer scrutiny in such a dialogue. Samer Akkach warns that an inclusivistic embrace of difference runs the risk of collapsing the very difference one sought to understand. Julie Nagam underscores that local knowledge carriers and/or the medium should be involved in such a cross-cultural exploration. Enrico Fongaro searches for a way of experiencing cross-cultural art such that it can lead to a transformative experience Relatedly, Meilin Chinn uses the analogy of friendship to explore the edifying dimension of experiencing an art form. Lastly, John Powell studies whether Dickie’s Institutional Theory can be meaningfully used to identify works of art in Western and non-Western traditions.
Comment: The selection of texts by Davies, Akkach, and Chinn, with a part of Davies’ reply in the end, are particularly interesting. These present an interesting tension, with Akkach and (somewhat less overtly) Chinn, criticising Davies for adopting a Western-centric attitude to studying and conceptualising art of other cultures. It can be useful to consider this in the context of Nikiru Ngzewu, ‘African Art in Deep Time: De-race-ing Aesthetics and De-racializing Visual Art’, asking to what extent the present discussion is similar to her criticism of Vogel and Danto. Given that Davies is offering a reply to the criticisms, this could offer an opportunity for a debate-style class design. The texts, and especially Davies’ reply, invite a further reflection: can one ever understand, conceptualise, or analyse the products (art?) of another culture, without doing so using the conceptual frameworks of one’s own culture in ways that are problematic? If yes, how could this be done? If not, should we just never attempt it? What role do power structures and imbalances play in such attempts? The selection of texts by Davies, Akkach, and Chinn, with a part of Davies’ reply in the end, are particularly interesting. These present an interesting tension, with Akkach and (somewhat less overtly) Chinn, criticising Davies for adopting a Western-centric attitude to studying and conceptualising art of other cultures. It can be useful to consider this in the context of Nikiru Ngzewu, ‘African Art in Deep Time: De-race-ing Aesthetics and De-racializing Visual Art’, asking to what extent the present discussion is similar to her criticism of Vogel and Danto. Given that Davies is offering a reply to the criticisms, this could offer an opportunity for a debate-style class design. The texts, and especially Davies’ reply, invite a further reflection: can one ever understand, conceptualise, or analyse the products (art?) of another culture, without doing so using the conceptual frameworks of one’s own culture in ways that are problematic? If yes, how could this be done? If not, should we just never attempt it? What role do power structures and imbalances play in such attempts?Dotson, Kristie. How is this Paper Philosophy?2013, Comparative Philosophy 3 (1):3-29.-
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Added by: Clotilde Torregrossa, Contributed by: Corbin CovingtonAbstract: This paper answers a call made by Anita Allen to genuinely assess whether the field of philosophy has the capacity to sustain the work of diverse peoples. By identifying a pervasive culture of justification within professional philosophy, I gesture to the ways professional philosophy is not an attractive working environment for many diverse practitioners. As a result of the downsides of the culture of justification that pervades professional philosophy, I advocate that the discipline of professional philosophy be cast according to a culture of praxis. Finally, I provide a comparative exercise using Graham Priest's definition of philosophy and Audre Lorde's observations of the limitations of philosophical theorizing to show how these two disparate accounts can be understood as philosophical engagement with a shift to a culture of praxis perspective.Comment:Dotson, Kristie. On the Costs of Socially Relevant Philosophy Papers: A Reflection2019, Journal of Social Philosophy .
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Added by: Clotilde Torregrossa, Contributed by: Corbin CovingtonIntroduction: The noticeable uptake of the paper 'How Is This Paper Philosophy?' (Dotson 2012a) within professional philosophy has given me the occasion to reflect about the uptake of philosophy papers. This may shed light on producing socially relevant philosophy articles and their costs. The relative success of that paper is a huge surprise to me. What I mean by success is pretty straightforward and not particularly ambitious. I am counting success as whether one regularly runs into people who have read one's paper and cite it as having had an impact on their considered or ambient positions on the paper's content. That is, it has received some uptake in a populated domain of activity. What I take to be central to ques-tions of how an article becomes socially relevant are questions of uptake. Uptake, here, is understood broadly to refer to readership that takes one's stated positions seriously enough to adopt (or be influenced by) them in part or in whole. What I have found is that many people in academic philosophy, for example, have read 'How Is This Paper Philosophy?' Some folks pay serious attention to it.Comment:Eaton, A. W.. ‘A Lady on the Street but a Freak in the Bed’: On the Distinction Between Erotic Art and Pornography2018, British Journal of Aesthetics 58 (4): 469-488
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Added by: Simon Fokt
Abstract: How, if at all, are we to distinguish between the works that we call ‘art’ and those that we call ‘pornography’? This question gets a grip because from classical Greek vases and the frescoes of Pompeii to Renaissance mythological painting and sculpture to Modernist prints, the European artistic tradition is chock-full of art that looks a lot like pornography. In this paper I propose a way of thinking about the distinction that is grounded in art historical considerations regarding the function of erotic images in 16 th -century Italy. This exploration suggests that the root of the erotic art/pornography distinction was—at least in this context—class: in particular, the need for a special category of unsanctioned illicit images arose at the very time when print culture was beginning to threaten elite privilege. What made an erotic representation exceed the boundaries of acceptability, I suggest, was not its extreme libidinosity but, rather, its widespread availability and, thereby, its threat to one of the mechanisms of sustaining class privilege.
Comment: The paper has implications reaching far beyond the pornography debate. Could similar power relations not impact art classification elsewhere? It might be useful to discuss this in the context of Larry Shiner's 'The Invention of Art,' where the historical processes leading to the establishment of the modern Western system of the arts are analysed, including examples such as the exclusion of weaving as it became a female-dominated profession. Reaching even further, this can be applied to attitudes to art of other cultures, with (post)colonial power relations impacting on the way works are classified. Finally, Eaton’s text can serve as a sceptical argument against the classificatory project altogether: could all our attempts to distinguish art from non-art be just expressions of discrimination along various lines of priviledge? The paper has implications reaching far beyond the pornography debate. Could similar power relations not impact art classification elsewhere? It might be useful to discuss this in the context of Larry Shiner's 'The Invention of Art,' where the historical processes leading to the establishment of the modern Western system of the arts are analysed, including examples such as the exclusion of weaving as it became a female-dominated profession. Reaching even further, this can be applied to attitudes to art of other cultures, with (post)colonial power relations impacting on the way works are classified. Finally, Eaton’s text can serve as a sceptical argument against the classificatory project altogether: could all our attempts to distinguish art from non-art be just expressions of discrimination along various lines of priviledge?Eichler, Lauren. Sacred Truths, Fables, and Falsehoods: Intersections between Feminist and Native American Logics2018, APA Newsletter on Native American and Indigenous Philosophy, 18(1).-
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Added by: Franci MangravitiAbstract:
From the newsletter's introduction: "Lauren Eichler [...] examines the resonances between feminist and Native American analyses of classical logic. After considering the range of responses, from overly monolithic rejection to more nuanced appreciation, Eichler argues for a careful, pluralist understanding of logic as she articulates her suggestion that feminists and Native American philosophers could build fruitful alliances around this topic."
Comment: available in this BlueprintCan’t find it?Contribute the texts you think should be here and we’ll add them soon!
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