Dissanayake, Ellen. Becoming Homo Aestheticus: Sources of Aesthetic Imagination in Mother-Infant Interactions
2001, Substance 30 (1/2):85.
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Added by: Chris Blake-Turner, Contributed by: Christy Mag Uidhir
Introduction: Along with the vital abilities to cry and to suckle, human neonates are born with remarkable capacities that predispose them for social interaction with others. For example, newborns prefer human faces and human voices to any other sight or sound (Johnson et al. 1991, 11). They can imitate face, mouth, and hand movements and respond appropriately to another person's emotional expressions of sadness, fear, and surprise. It is perhaps less well known that at birth, infants can also estimate and anticipate intervals of time and temporal sequences (DeCasper and Carstens 1980). They can remember these temporal patterns and categorize them in both time and space, and in terms of affect and arousal (Beebe, Lachman and Jaffe 1997). By six weeks of age, these innate perceptual and cognitive abilities permit normal infants to engage in complex communicative interchanges with adult partners--the playful behavior that is commonly or colloquially called "babytalk."Devereaux, Mary. Protected space: Politics, censorship, and the arts1993, Journal of Aesthetics and Art Criticism 51 (2):207-215.-
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Added by: Chris Blake-Turner, Contributed by: Christy Mag Uidhir
Abstract: Anniversaries are appropriate times for reflection. On this, the 50th anniversary of the Ameri can Society for Aesthetics, I want to explore a complicated and confusing situation currently facing Anglo-American aesthetics. Works of art were once esteemed as objects of beauty. I In the past several years, however, artists have been accused of encouraging teenage suicide, urban rage, violence against women, and poisoning American culture. Museum directors have been indicted on obscenity charges, and artists and organizations receiving federal grants have been required to sign pledges that they will not pro mote, disseminate, or produce materials that may be considered obscene. Today in America, as in other times and places, artists face de mands for their art to conform to religious and moral criteria. These demands are not new, but they challenge the view that artistic expression falls under the protection of speech guaranteed by the First Amendment.2Comment:
Demarest, Heather. Fission May Kill You (But Not for the Reasons You Thought)2016, Philosophy and Phenomenological Research, 93, 3.-
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Added by: Clotilde Torregrossa, Contributed by: Shen Pan
Abstract: If a person, A, branches into B and C, then it is widely held that B and C are not identical to one another. Many think that this is because B and C have contradictory properties at the same time. In this paper, I show why this explanation cannot be right. I argue that contradictory properties at times are not necessary for non-identity between descendants, and that contradictory properties at times are not sufficient for non-identity. I also argue that the standard explanation cannot be salvaged by a shift to personal time. Appeals to a lack of continuity, or to the absence of unity of consciousness likewise fail. Rather, B and C are non-identical simply because A branched into B and C. Why branching should be problematic for personal identity remains a deep puzzle though I offer some tentative suggestions.Comment: Useful for teaching time, time travel, and personal identity.
Demetriou, Dan, Wingo, Ajume. The Ethics of Racist Monuments2018, In David Boonin (ed.), Palgrave Handbook of Philosophy and Public Policy. Palgrave .-
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Added by: Clotilde Torregrossa, Contributed by: Dan Demetriou
Abstract: In this chapter we focus on the debate over publicly-maintained racist monuments as it manifests in the mid-2010s Anglosphere, primarily in the US (chiefly regarding the over 700 monuments devoted to the Confederacy), but to some degree also in Britain and Commonwealth countries, especially South Africa (chiefly regarding monuments devoted to figures and events associated with colonialism and apartheid). After pointing to some representative examples of racist monuments, we discuss ways a monument can be thought racist, and neutrally categorize removalist and preservationist arguments heard in the monument debate. We suggest that both extremist and moderate removalist goals are likely to be self-defeating, and that when concerns of civic sustainability are put on moral par with those of fairness and justice, something like a Mandela-era preservationist policy is best: one which removes the most offensive of the minor racist monuments, but which focuses on closing the monumentary gap between peoples and reframing existing racist monuments.Comment: Frames debates about racist monuments (e.g., Confederate or colonialist monuments), categorizes arguments for and against removal. Suitable for an intro-level course.
Debra Jackson. An Examination of Racialized Assumptions in Antirape Discourse2003, Studies in Practical Philosophy: A Journal of Ethical and Political Philosophy 3.-
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Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Abstract: In this paper it is argued that contemporary conceptualisation of rape obscure the real but often unexamined connections between racism and sexual assault. Indeed, women of color are more likely to be victimised by sexual assault than white women. They are also less likely to report their assault, less likely to be believed and less likely to participate in the anti rape movement. This suggests that the racial factor should be involved in any discussion on sexual assault.Comment:
Davis, Nancy. Contemporary deontology1993, In Peter Singer (ed.), A Companion to Ethics. John Wiley & Sons.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Abstract: Many people profess to believe that acting morally, or as we ought to act, involves the self-conscious acceptance of some (quite specific) constraints or rules that place limits both on the pursuit of our own interests and on our pursuit of the general good. Though these people do not regard the furtherance of our own interests or the pursuit of the general good as ignoble ends, or ones that we are morally required to eschew, they believe that neither can be regarded as providing us with morally sufficient reason to take action. Those who hold such a view believe that there are certain sorts of acts that are wrong in themselves, and thus morally unacceptable means to the pursuit of any ends, even ends that are morally admirable, or morally obligatory. (How strong the prohibition is against performing such acts is a matter that will be taken up later.) Philosophers call such ethical views 'deontological' (from the Greek deon , 'duty'), and contrast them to views that are 'teleological' in structure (from telos , Greek for 'goal'). Those who hold teleological views reject the view that there are special kinds of acts that are right or wrong in themselves. For teleologists, the rightness or wrongness of our acts is determined by a comparative assessment of their consequences. [...] The focus of this essay is on deontological theories.Comment:
Davidson, Maria Del Guadalupe, Kathryn Sophia Belle (formerly known as Kathryn T. Gines), Marcano, Donna-Dale L. (eds). Convergences: Black Feminism and Continental Philosophy2010, State University of New York Press.-
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Added by: Chris Blake-Turner, Contributed by: Esther McIntosh
Publisher's Note: A range of themes - race and gender, sexuality, otherness, sisterhood, and agency - run throughout this collection, and the chapters constitute a collective discourse at the intersection of Black feminist thought and continental philosophy, converging on a similar set of questions and concerns. These convergences are not random or forced, but are in many ways natural and necessary: the same issues of agency, identity, alienation, and power inevitably are addressed by both camps. Never before has a group of scholars worked together to examine the resources these two traditions can offer one another. By bringing the relationship between these two critical fields of thought to the forefront, the book will encourage scholars to engage in new dialogues about how each can inform the other. If contemporary philosophy is troubled by the fact that it can be too limited, too closed, too white, too male, then this groundbreaking book confronts and challenges these problems.Comment:
Coplan, Amy. Caring about characters: Three determinants of emotional engagement2006, Film and Philosophy 10:1.-
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Added by: Chris Blake-Turner, Contributed by: Christy Mag Uidhir
Introduction: Western philosophers at least as far back as Plato and Aristotle have been interested in question concerning narrative art: what it is, why it engages us, and how engagement with it affects us. An important part of the philosophical discussion has focused on the relationship between narrative art and emotion, for many have thought the power and influence of anarrative art comes primarily form its ability to arouse strong emotions. In this paper I focus on one type of narrative art: narrative fiction film. In many ways the film viewing experience is ideal for the purpose of promoting emotional engagement. Due to the nature of narrative fiction film and the structure of the viewing experience, watching and experiencing film puts us in a unique position to become cognitively and emotionally engaged while remaining aware of the fact that the object of our engagement is fictional...Comment:
Collins, Patricia Hill. Transforming the inner circle: Dorothy Smith’s challenge to sociological theory1992, Sociological Theory 10 (1):73-80.-
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Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Abstract: "Women have been largely excluded from the work of producing the forms of thought and the images and symbols in which thought is expressed and ordered," suggests sociologist Dorothy E. Smith. "We can imagine women's exclusion organized by the formation of a circle among men who attend to and treat as significant only what men say." In this male discourse, "what men were doing was relevant to men, was written by men about men for men . . . this is how a tradition is formed" (Smith 1987, p. 18). Smith's perspective aptly describes the outer circle that delineates sociology from other equally male-centered disciplines, but it also characterizes the important inner circle of sociological theory lying at the center of the field.Comment:
Collins, Patricia Hill. Learning from the outsider within: The sociological significance of black feminist thought2004, In Sandra G. Harding (ed.), The Feminist Standpoint Theory Reader: Intellectual and Political Controversies. Routledge.-
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Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Abstract: Black women have long occupied marginal positions in academic settings. I argue that many Black female intellectuals have made creative use of their marginality their "outsider within " status-to produce Black feminist thought that reflects a special standpoint on self family, and society. I describe and explore the sociological significance of three characteristic themes in such thought: (1) Black women's self-definition and self-valuation; (2) the interlocking nature of oppression; and (3) the importance of Afro-American women's culture. After considering how Black women might draw upon these key themes as outsiders within to generate a distinctive standpoint on existing sociological paradigms, I conclude by suggesting that other sociologists would also benefit by placing greater trust in the creative potential of their own personal and cultural biographies.Comment:
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