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Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Abstract: 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.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 Covington
Introduction: 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:
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 Covington
Introduction: ... 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:
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 Covington
Publisher'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 Covington
Abstract: 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:
Bennett, Karen. There is no special problem with metaphysics2016, Philosophical Studies 173 (1):21-37-
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Added by: Clotilde Torregrossa, Contributed by: Naomi Osorio-Kupferblum
Abstract: I argue for the claim in the title. Along the way, I also address an independently interesting question: what is metaphysics, anyway? I think that the typical characterizations of metaphysics are inadequate, that a better one is available, and that the better one helps explain why metaphysics is no more problematic than the rest of philosophyComment: A defence of metaphysics; talks of the role metaphysics should play in analytic philosophy (viz. provide the toolbox for the other disciplines) and what belongs to it.
Jacskon Balcerak, Magdalena, Brendan Balcerak Jackson. Understanding and Philosophical Methodology2012,-
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Added by: Giada Fratantonio
Abstract: According to Conceptualism, philosophy is an independent discipline that can be pursued from the armchair because philosophy seeks truths that can be discovered purely on the basis of our understanding of expressions and the concepts they express. In his recent book, The Philosophy of Philosophy, Timothy Williamson argues that while philosophy can indeed be pursued from the armchair, we should reject any form of Conceptualism. In this paper, we show that Williamson's arguments against Conceptualism are not successful, and we sketch a way to understand understanding that shows that there is a clear sense in which we can indeed come to know the answers to (many) philosophical questions purely on the basis of understanding.Comment: The author argues, contra Williamson, for the role of understanding as a way of gaining knowledge and providing answer to lots of philosophical questions. Good to use as a further reading for postgraduate courses in epistemology of understanding, as well as philosophical methodology.
MacCumhaill, Clare, Rachael Wiseman. A Female School of Analytic Philosophy? Anscombe, Foot, Midgley and Murdoch2018, Women in Parenthesis website-
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Added by: Anne-Marie McCallion
Introduction: The history of Analytic Philosophy we are familiar with is a story about men. It begins with Frege, Russell, Moore. Wittgenstein appears twice, once as the author of the Tractatus and then again later as the author of the Philosophical Investigations. Between Wittgenstein’s first and second appearance are Carnap and Ayer and the all-male Vienna Circle. Then come the post-second-world war Ordinary Language Philosophers – Ryle, and Austin. After that Strawson and Grice, Quine and Davidson.
The male dominance is not just in the names of the ‘star’ players. Michael Beaney’s 2013 Oxford Handbook of the History of Analytic Philosophy begins by listing the 150 most important analytic philosophers. 146 of them are men. For women who wish to join in this conversation, the odds seem formidably against one.
Today we will be speaking about two of the four women who warrant an entry in Beaney’s list – Elizabeth Anscombe and Philippa Foot. We will be talking about them alongside two other women Iris Murdoch and Mary Midgley. We think they should also be in the top 150, but our broader aims are more ambitious than increasing the proportion of important women from 2.7% to 4%.
Comment: This text offers a very accessible introduction to the work of the Wartime Quartet as well as a biographical and historical overview of their philosophical school status. It would be suitable for history of philosophy courses – especially those which emphasise or centre upon 20th century analytic philosophy. This text will also be essential for students who wish to set-up an In Parenthesis reading group, please see here for more information: http://www.womeninparenthesis.co.uk/curated-resources/for-students/new-undergraduate-reading-list/#intro
Midgley, Mary. Philosophical Plumbing1992, Royal Institute of Philosophy Supplements 33: 139-151-
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Added by: Anne-Marie McCallion
Introduction: Is philosophy like plumbing? I have made this comparison a number of times when I have wanted to stress that philosophising is not just grand and elegant and difficult, but is also needed. It is not optional. The idea has caused mild surprise, and has sometimes been thought rather undignified. The question of dignity is a very interesting one, and I shall come back to it at the end of this article. But first, I would like to work the comparison out a bit more fully.
Comment: This text offers an accessible and vibrant discussion of meta-philosophical concerns regarding the nature and purpose of philosophical enquiry. It raises questions about what philosophy is, and what philosophy is for. No prior knowledge is assumed, and the text would make for a fruitful starting point – or introductory reading to – the topic of metaphilosophy or philosophical methods. It will be particularly useful for sparking interest in philosophical methods and demonstrating to students the purpose and value of asking meta-philosophical questions. Very suitable for students that are new to philosophy, for example in a first year History of Philosophy module.
Lone, Jana Mohr. Philosophical Inquiry in Childhood2018, 1000-Word Philosophy: An Introductory Anthology-
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Added by: Simon Fokt, Contributed by: Nathan Nobis
Abstract: Children begin speculating about philosophical questions early in their lives. Almost as soon as they can formulate them, most children start asking what we call “big questions.” Walk into any kindergarten class, and you-ll see children eager to explore almost any facet of their lives. Virtually every parent is familiar with the experience of listening to “why” questions—question after question—from young children, to whom the world, a familiar blur to adults in the rush of everything on our minds, is a series of fresh and vivid encounters. Brimming with curiosity about aspects of life most adults take for granted, children demonstrate an interest in exploring the most basic elements of the human condition. Philosophy for Children takes as a starting point young peopl'-s inclinations to question the meaning of such concepts as truth, knowledge, identity, fairness, justice, morality, art, and beauty.Comment: A brief introduction to philosophy for children or pre-college philosophy.
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Dotson, Kristie. How is this Paper Philosophy?
2013, Comparative Philosophy 3 (1):3-29.
Comment: