Reading Group Blueprints

Students are often dissatisfied with the selection of topics covered at their universities (see here and here for a taste of examples). Our review of 377 modules taught at the top 10 British departments (following THE) shows that only 3.8% focus on traditions other than the Western Analytical tradition, and 3.1% focus on topics related to class, colonialism, race and gender. As little as 13% of all modules taught contain more than a token amount of content related to those topics. Meanwhile, of all the modules devoted to a specific philosopher, a shocking 100% focuses on a person who was white and male.

We think that the students are right to be dissatisfied.

So, what do you do if a topic you want to learn about is not taught at your university? Start your own reading group! And if this sounds like a daunting task, we are here to help. Below, you will find ready-made Blueprints you can use to create your reading group. Each one offers a set of resources divided by topic and arranged into a consistent narrative, each accompanied by a list of questions to help guide your discussion.

We hope that these Blueprints will help you start your own reading group on a topic that interests you, and fill the gaps left in your curriculum. Happy learning!

What is taught at UK universities?

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How to run a reading group using our Blueprints?
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Choose your Blueprint

  1. Topic. Gather some friends and identify a topic you are all interested in. Will it be feminist philosophy? African languages? Postcolonial theory? You can see a list to choose from below.
  2. Time and Difficulty. Make sure you have the time to run your group. Remember that it will be harder to organise during holidays or exam periods. Equally, make sure to pick the right difficulty level. Some Blueprints are introductory and great for anyone, while others might be better suited for senior students or those who already know a bit about the topic. Note you can also download each Blueprint as a PDF if you want an offline copy!
  3. Unfold! Click or tap the arrow below the Blueprint title. A general Introduction which will tell you what it is about and list any particular instructions. The Categories will give you an indication of the range of issues covered. Below, you will find the main Content: the specific resources you will be looking at.

Run the group

  1. Organise. We recommend that you find a time when your group can meet every week, to keep things consistent.The Content of a Blueprint is divided into weekly sections, with typically one text or video entry per section.
    • Some blueprints might have a different structure – don’t worry, it will all be explained in their Introductions!
  2. Read/Watch/Listen. Each entry has links that will take you to the resource itself. To guide you through, each entry has some further useful notes and comments. Pay particular attention to the ones labelled ‘Study Questions’.
  3. Discuss. These Study Questions are designed to guide your discussion as you meet with your group. Remember – the questions will touch on topics of particular interest, but you might want to expand on them by asking your own questions and discussing points that interest you!

Share your thoughts

  1. Comment. If you like the texts or want to share the thoughts you had while reading and discussing them, you can leave us a comment! Every entry has a comments section at the bottom and we highly encourage you to use it!
  2. Share. We would love to hear your stories! Share your experience with us and other students around the world, post pics of your group, and remember to tag us on twitter, facebook or youtube.
  3. Get in touch. Don’t hesitate to write us if you want to share your experience, recommend improvements, or just tell us what you liked best!
PDF7Level

Class, Status, and Aesthetics

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by Quentin Pharr and Clotilde Torregrossa
Funded by: British Society of Aesthetics

Introduction

When it comes to how class and status structures might shape our aesthetic preferences, as well as how such structures might be challenged or reinforced by our interactions with various aesthetic objects, there are a number of questions to explore. Typically, these questions are treated separately in such disciplines as: sociology, critical theory, cultural studies, or art history. But, in large part, they have not been discussed together, let alone discussed all that much within analytic aesthetics. Through this blueprint, though, our hope is to introduce intermediate philosophical readers to a range of topics which bear on class, status, and aesthetics in order to illustrate the roles that aesthetics can play in both class and status structures, and vice versa.


Contents

    Week 1. Historical and Theoretical Background
    Full text
    Shiner, Larry. The Invention of Art: A Cultural History
    2001, University of Chicago Press.
    Chapter 5: 'Polite Arts for the Polite Classes', pp. 75-98
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    Publisher’s Note: With The Invention of Art, Larry Shiner challenges our conventional understandings of art and asks us to reconsider its history entirely, arguing that the category of fine art is a modern invention—that the lines drawn between art and craft resulted from key social transformations in Europe during the long eighteenth century.

    Comment: This text is very useful in showing the often problematic contingencies behind the establishment of the modern art practice and, consequently, attempts to define art. Looking at how the historical development of the concept traced power relations within and between societies, should help us to become more sensitive to those relations and their influence on art theory, and notice the assumptions behind the modern classificatory attempts. This should inspire a discussion on the aims of the project of art classification at large.

    Full text
    Bilton, Tony, Bonnett, Kevin. Social Class
    2002, In Introductory Sociology, 4th ed. Palgrave Macmillan.
    pp. 96-111
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    Abstract: This welcome new edition builds on the strengths of its predecessor in its thematic coherence, clarity of exposition and analytical depth. It is carefully structured to cover all the main substantive topics studied at an introductory level within a framework that engages with exciting contemporary debates about modernity, globalization, and social identity. Key features of the new edition include: a completely new chapter on the media; extended coverage of social divisions to include disability, youth, old age, class, gender and race; and clearer treatment of social theory, incorporating discussion of work by such contemporary theorists as Habermas, Giddens, and Beck.

    Comment: Social theorizing is at the heart of any discussion of class and status. Accordingly, it will help to have a basic understanding of how sociologists have tended to think about social stratification, be it along social class, gender, race, or social status. Both historical and conceptual, this selection provides such a basic understanding for the readings to come.

    Study Questions

    1. What is the distinction between social class and social status – for instance, can they come apart and, if so, when?
    2. What sort of social strata and stratifications can readers identify in their own social environments?
    3. How do these strata intersect with one another, if at all?
    4. To what extent, if at all, is the distinction between “fine” arts and other arts or crafts historically based in status and class prejudices?
    5. To what extent, if at all, is the distinction currently based on such prejudices?
    Week 2. Distinguishing Aesthetic Objects: High Art and Low Art
    On DRL Read free
    King, Alex. High Art, Low Art, and the Status of Aesthetics
    2014, Aesthetics for Birds, November 18, 2014 [Blog].
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    Abstract: In this blogpost, King introduces the distinction between high art/highbrow and low art/lowbrow things both in terms of historical and social underpinnings. However King suggests that the distinction need not be cashed out simply in terms of what kinds of objects we choose to experience (e.g. fine wines vs. beer), but should also be understood in terms of the mode of appreciation or engagement we choose or endorse when experiencing certain objects. For instance, we can have a higbrow mode of appreciation towards an object usually considered lowbrow (and vice versa).

    Comment: A short and illuminating blog post on the distinction between low art/high art, as well as lowbrow/highbrow, which could serve as a helpful introduction or background to the general debate, but also as background on the mechanics of appropriation, as King shows that this distinction doesn't merely rests on a historical or social categorization of objects, but also on our own modes of appreciation: one object could be considered lowbrow by an audience, yet be appreciated (or appropriated) by another audience as highbrow (and vice versa).

    On DRL Full text
    Eaton, A.W.. A Lady in the Street But a Freak in the Bed: On the Distinction Between Erotic Art And Pornography
    2018, British Journal of Aesthetics, 58 (4): 469-488.
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    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: Eaton argues that what really matters in the distinction between pornography and erotic art, has little to do with artistic or aesthetic features, value, or function. Instead, the distinction follows social power structures along the class line: the priviledged reserve art status (and positive value) to works available only in an exclusive ‘private iconic circuit’ but are otherwise no different from those available in the ‘public iconic circuit’ and labelled pornography (and evaluated negatively). Eaton likens the distinction to that between two kinds of prostitute: a ‘courtesan’ and a ‘whore’, suggesting that in both cases the distinctions originate in class divisions and serve to reinforce them. Eaton’s text can serve as a great case study in the debate surrounding the distinction between low and high art, as well 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?

    Study Questions

    1. What artistic media do you enjoy?
    2. Do you think that these media can be classified as high/highbrow art or low/lowbrow art?
    3. If so, why? And, if not, why not?
    4. Thinking of Eaton’s paper, is the distinction between pornography and erotic art based in what is, respectively, less aesthetically worthwhile and more aesthetically worthwhile, or is it based in status, gender, race, or class prejudices?
    5. What do you think that your own conceptions (if you have them) of high/highbrow art or low/lowbrow art tracks: what is most beautiful to you, what is most appreciated by your friends or family, what is most appreciated by a social elite…?
    Week 3. Distinguishing Artistic Consumers
    Full text Read free
    Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste
    2015, Richard Nice (trans.), Routledge.
    Chapter 5: 'The Sense of Distinction,' pp. 257–93
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    Publisher’s Note: No judgement of taste is innocent - we are all snobs. Pierre Bourdieu’s Distinction brilliantly illuminates the social pretentions of the middle classes in the modern world, focusing on the tastes and preferences of the French bourgeoisie. First published in 1979, the book is at once a vast ethnography of contemporary France and a dissection of the bourgeois mind. In the course of everyday life we constantly choose between what we find aesthetically pleasing, and what we consider tacky, merely trendy, or ugly. Taste is not pure. Bourdieu demonstrates that our different aesthetic choices are all distinctions - that is, choices made in opposition to those made by other classes. This fascinating work argues that the social world functions simultaneously as a system of power relations and as a symbolic system in which minute distinctions of taste become the basis for social judgement.

    Comment: Bourdieu's discussion of taste and its relation to different social strata - especially, class - is one of the most prominent in all of sociology. Grounded in a sociological survey from France in the 1960's, readers will find that those surveyed and with the same social status and class seemed to align in terms of their aesthetic preferences - that is, they appeared to have the same tastes. It will be interesting for readers to see some of these findings, but it will also be important for them to consider these findings within their own social contexts. Another important contribution from this selection is in what sense culture can act as a form of capital within different social and class strata, and how different tastes can come to be seen as dominant over others, based on their corresponding status and class affiliations.

    On DRL Full text
    hooks, bell. Art on My Mind: Visual Politics
    1995, The New Press.
    Beauty Laid Bare: Aesthetics in the Ordinary,' pp. 119-24
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    Publisher’s Note: In Art on My Mind, bell hooks, a leading cultural critic, responds to the ongoing dialogues about producing, exhibiting, and criticizing art and aesthetics in an art world increasingly concerned with identity politics. Always concerned with the liberatory black struggle, hooks positions her writings on visual politics within the ever-present question of how art can be an empowering and revolutionary force within the black community.

    Comment: How we "consume" and why we "consume" certain aesthetic objects, as well as value them, is under critical scrutiny in this selection from hooks. She is particularly worried about conceptions and the consumption of what is beautiful when both are heavily influenced by negative social environments, such as pre-established standards based on classist, sexist, or racist power structures. She is also concerned with pointing out that, when we abide by certain power structures in what we consider beautiful objects and worthy of consumption, we often miss out on a great deal of beautiful things which are right before our eyes in everyday circumstances. In light of her discussion, we would do well to think about what might be influencing our conceptions of what is beautiful and how and why we consume beauty as we do.

    Study Questions

    1. Thinking of Bourdieu’s selection, to what extent do you think that “tastes” are based in social status or class?
    2. Do you think that you fit into anyone of the “tastes” that his survey has identified?
    3. To what extent, if at all, do you think your taste is the product of negative social environments?
    4. Can beauty be found anywhere? 5) If so, why? And, if not, why not?
    Week 4. Types of Consumption
    Full text
    hooks, bell. Art on My Mind: Visual Politics
    1995, The New Press.
    Altars of Sacrifice: Re-membering Basquiat,' pp. 35-48.
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    Publisher’s Note: In Art on My Mind, bell hooks, a leading cultural critic, responds to the ongoing dialogues about producing, exhibiting, and criticizing art and aesthetics in an art world increasingly concerned with identity politics. Always concerned with the liberatory black struggle, hooks positions her writings on visual politics within the ever-present question of how art can be an empowering and revolutionary force within the black community.

    Comment: Social circumstances often change how we interact with or consume different aesthetic objects. In this selection, hooks worries about types of consumption which are emotionally superficial and Eurocentric. Thinking of Basquiat in particular and black artists in general, she roots her aesthetic appreciation of them - her consumption, so to speak - in her emotional interaction with them through their artistic expressions. But, equally, she also roots it in an understanding of the social circumstances surrounding the production of their art - class, race, gender, etc. So, she is not only advocating and displaying a particular conception of aesthetic value, but also trying to show how her more expansive conception of such value ultimately allows for a greater appreciation of the works of Basquiat and other black artists who have had to traverse Eurocentric and white artworlds and who have tried to challenge such artworlds by making their own works unavailable for such consumption. Both her conceptions of aesthetic value and of worthwhile consumption are important for understanding how some forms of consumption are in competition with each other and why some of them are better and worse, depending on the artist and their social circumstances.

    Full text
    Veblen, Thorstein. The Theory of the Leisure Class: An Economic Study of Institutions
    2009, Oxford University Press.
    Chapter 4: 'Conspicuous Consumption,' pp. 49–69
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    Publisher’s Note: In his scathing The Theory of the Leisure Class, Thorstein Veblen produced a landmark study of affluent American society that exposes, with brilliant ruthlessness, the habits of production and waste that link invidious business tactics and barbaric social behavior. Veblen's analysis of the evolutionary process sees greed as the overriding motive in the modern economy, and with an impartial gaze he examines the human cost paid when social institutions exploit the consumption of unessential goods for the sake of personal profit. Fashion, beauty, animals, sports, the home, the clergy, scholars--all are assessed for their true usefulness and found wanting. Indeed, Veblen's critique covers all aspects of modern life from dress, class, the position of women, home decoration, industry, business, and sport, to religion, scholarship, and education. The targets of Veblen's coruscating satire are as evident today as they were a century ago, and his book still has the power to shock and enlighten.

    Comment: Veblen's discussion of conspicuous consumption put this concept on the sociological map. Whether it is ostentatious charity, luxury spending, or what have you for the sake of enhancing one's social prestige or highlighting one's position in society, Veblen's conception will likely apply. And, nowhere is this more true than in luxury spending on aesthetic objects and the dominance that wealthy consumers still hold within aesthetic domains, both in terms of production and consumption. As such, this reading and the conception of such consumption that it offers will be essential for understanding various behaviors - for example, how consumers stratify and distinguish themselves and others - as well as why this form of consumption is pernicious in reinforcing status prejudices and inequalities asssociated with class, race, gender, sexuality, and so on.

    On DRL Full text
    Elan, Priya. Beyoncé and Jay-Z’s Tiffany Advert Criticized by Friends of Basquiat
    2021, The Guardian, 7th September 2021.
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    Abstract: Close friends of artist Jean-Michel Basquiat have spoken out against the advert from jewellers Tiffany which features Beyoncé and Jay-Z posing in front of one of his paintings saying it was “not really what he was about”. Basquiat’s 1982 work Equals Pi sits behind the couple in the campaign as Beyoncé wears a 128.54-carat yellow diamond, the first black woman to have done so.

    Comment: This news item discusses the controversy surrounding a 2021 advert for the high-end jewelry brand Tiffany, featuring Beyoncé and Jay-Z, and, in the background, a rarely seen painting by Basquiat owned by Tiffany. This controversy serves to illustrate both the disappointment that hooks and others feel in how Basquiat's work has been consumed in a emotionally superficial and Eurocentric manner, as well as how his work has come to be a luxury object to be conspicuously consumed primarily by the elite and used for the sake of propagating such consumption of other luxury items to the elite (in this particular instance, a 128.54-carat yellow diamond previously worn by Audrey Hepburn and Lady Gaga). The aesthetic appreciation of the painting, when used as a prop for elite interests, is under scrutiny - and, equally, whether Basquiat's intentions and what he is trying to express through his work are respected in such use and whether should be. Moreover, many of Basquiat's works are privately owned and are not displayed to the public, only to elites. So, using this ad as a case study, we should note that aspects of specific class and status affiliations and interests can affect how appropriately or inappropriately an aesthetic object is consumed, if at all.

    Study Questions

    1. What works of art do you enjoy the most?
    2. To what extent, if at all, is emotion central to why you enjoy them so much?
    3. Is it inauthentic to prize a work of art, without feeling any emotion towards it?
    4. To what extent, if at all, is conspicuous consumption inauthentic or morally wrong?
    5. How would you describe the sort of relationship that Beyoncé and Jay-Z have towards Basquiat’s painting? What about Tiffany and Co.? What about you?
    Week 5. Artistic Producers
    On DRL Full text
    Starr, Ellen Gates. Art and Labour
    2010, In The Craft Reader, Glenn Adamson (ed.). Berg Publishers.
    Chapter 21 pp. 156-160
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    Abstract: From the canonical texts of the Arts and Crafts Movement to the radical thinking of today's “DIY” movement, from theoretical writings on the position of craft in distinction to Art and Design to how-to texts from renowned practitioners, from feminist histories of textiles to descriptions of the innovation born of necessity in Soviet factories and African auto-repair shops, The Craft Reader presents the first comprehensive anthology of writings on modern craft. Covering the period from the Industrial Revolution to today, the Reader draws on craft practice and theory from America, Europe, Asia and Africa. The world of craft is considered in its full breadth -- from pottery and weaving, to couture and chocolate-making, to contemporary art, architecture and curation. The writings are themed into sections and all extracts are individually introduced, placing each in its historical, cultural and artistic context. Bringing together an astonishing range of both classic and contemporary texts, The Craft Reader will be invaluable to any student or practitioner of Craft and also to readers in Art and Design.

    Comment: Starr highlights in this selection that art and the entirety of humanity go hand-in-hand. Firstly, she notes that art (at least, the best art) has always been, in great part, an expression of humanity's "common life" and not just an expression of its elite's interests. But, secondly and more importantly, she also argues that humans, regardless of their social status or class, cannot live without beauty in their lives. Striving for art has always been essential to joy in humanity's productive capacities, and those products have always been essential to the retention of humanity's hope in itself through our consumption of it. This selection, in conjunction with Du Bois's, makes salient that, although things are often produced by many of us without art in mind and art is often consumed by relatively few of us, such a state of affairs is ultimately not amenable to producing good societies and happy peoples. Art, as she claims, can and must be by all for all, regardless of social status or class.

    On DRL Read free
    Du Bois, W.E.B.. Criteria of Negro Art
    1926, The Crisis, 32: 290-297.
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    Abstract: Published in The Crisis of October 1926, DuBois initially spoke these words at a celebration for the recipient of the Twelfth Spingarn Medal, Carter Godwin Woodson. The celebration was part of the NAACP's annual conference and was held in June 1926.

    Comment: In this selection, Du Bois discusses the nature of aesthetic value, how black artists have been historically excluded from creating it for false and racist reasons, and what role black artists actually have to play in creating beauty. Firstly, he establishes an expansive conception of aesthetic value. Secondly, he sets out various examples of how black artists have been historically excluded from producing art in general and art which portrays "blackness" more specifically. And lastly, he sets out a vision for the arts which not only includes black artists, but also recognizes the aesthetic and political value of their work for creating fair and equal societies where beauty is ever present and sought. It will help readers to understand the costs and wrongs that come with exclusionary practices in the production of aesthetic objects.

    Study Questions

    1. To what extent is the production of art inclusive or exclusive?
    2. To what extent, if at all, should it be either inclusive or exclusive?
    3. To whom and why, if at all, should the production of art be excluded?
    4. Why, if at all, should it be maximally inclusive?
    5. To what extent, if at all, did your answer’s track different forms of social stratification?
    Week 6. Curating Art: For All or Some?
    Full text
    Fleming, David. Positioning the Museum for Social Inclusion
    2002, In Museums, Society, Inequality, Richard Sandell (ed.). Routledge.
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    Abstract: Museums, Society, Inequality explores the wide-ranging social roles and responsibilities of the museum. It brings together international perspectives to stimulate critical debate, inform the work of practitioners and policy makers, and to advance recognition of the purpose, responsibilities and value to society of museums. Museums, Society, Inequality examines the issues and offers different understandings of the social agency of the museum, presents ways in which museums have sought to engage with social concerns and instigate social change, and imagines how museums might become more useful to society in future. This book is essential for all museum academics, practitioners and students.

    Comment: When thinking about how class and status influences our aesthetic practices and preferences, it is also important to consider how they also influence the way we display our aesthetic products and culture, and the way we offer access to such displays. David Fleming is one of the foremost UK advocates for accessible museums and he firmly believes that museums can and should be powerful agents of social change. In this particular chapter he clearly introduces what he believes to be the four main reasons why museums in the UK have been socially exclusive, especially regarding class: 1) who runs museums, 2) what they contain, 3) how they have been run, and 4) for whom they have been run. As Fleming shows, privileged classes have been favoured across all these aspects, at the detriment of all others. He refers to this phenomenon as the Great Museum Conspiracy. But Fleming is optimistic and offers practical solutions for bulding a socially inclusive museum based on his own experience at the Tyne and Wear Museums. As such, this chapter can be used both as theoretical background and a case study to consider the social conditions that contribute to the social exclusion of certain classes from their own culture, as well as the economic and material conditions that serve this inequality - an inequality both in terms of access to and representation in aesthetic practices, but also an inequality in terms of the value conferred upon the culture and artefacts of the working classes.

    Read free
    People's History Museum. Ten Treasures from the People’s History Museum’s Collection
    2020, Available at: https://artsandculture.google.com/story/cAUxiSqS7Y8lZg.
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    Abstract: In February 2020, to celebrate ten years in the museum’s current home in Manchester, the team at People's History Museum picked out ten pieces that they believe capture the ethos, spirit and importance of their nationally significant collection.

    Comment: This link will take you to a free virtual exhibition offered by the People's History Museum in Manchester, which features ten of the most significant pieces in their collection. Together they illustrate what it is to collect, preserve, contextualise, and display the cultural artefacts of the working classes in the UK, all in a accessible and inclusive manner. It also illustrates particularly well how class issues intersect with LGBTQ+, gender, and race issues, precisely because this intersectionality can be materially experienced in these objects.

    Study Questions

    1. Do you think Fleming is right in his assessment of the Great Museum Conspiracy?
    2. Can you think of other particular examples (perhaps outside the UK) that illustrate this Conspiracy?
    3. When viewing the People’s Histroy Museum exhibit, can you identify the ways in which this Conspiracy is countered? Does it go far enough?
    4. What kind of value do you think the artefacts presented in this exhibit have? And what kind of value is conferred onto them by the act of displaying them as such?
    5. If you were a museum curator thinking about implementing socially inclusivie policies, how would you go about it?
    Week 7. Appropriation: Fashion as a Case Study
    On DRL Full text
    Crane, Diana. Diffusion Models and Fashion: A Reassessment
    1999, The Annals of the American Academy of Political and Social Science, 566: 13-24..
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    Abstract: Large-scale diffusion processes such as those affecting fashionable clothing are difficult to study systematically. This article assesses the relevance of top-down as compared to bottom-up models of diffusion for fashion. Changes in the relationships between fashion organizations and their publics have affected what is diffused, how it is diffused, and to whom. Originally, fashion design was centered in Paris; designers created clothes for local clients, but styles were diffused to many other countries. This highly centralized system has been replaced by a system in which fashion designers in several countries create designs for small publics in global markets, but their organizations make their profits from luxury products other than clothing. Trends are set by fashion forecasters, fashion editors, and department store buyers. Industrial manufacturers are consumer driven, and market trends originate in many types of social groups, including adolescent urban subcultures. Consequently, fashion emanates from many sources and diffuses in various ways to different publics.

    Comment: Fashion has always been a subject of great interest for sociologists, but only recently for philosophers. In this selection, Crane offers an overview of how fashions/styles/trends have traditionally been thought to spread among and affect the relations between different social groups, but also notes several shortcomings of the existing models. Overall, she ends up concluding that fashion has a number of sources and diffuses in various ways. But, for our purposes, what is particularly important about this selection is in how she casts fashion's diffusion as guided by differential perceptions of class and status and who wants to consume what sorts of fashion, based on those perceptions. Existing models, despite their shortcomings, present a helpful way of understanding various phenomena, including: appropriation, targeted advertizing, class and status signalling, and so on.

    On DRL Read free
    Cooper, Leonie. Joe Corré, Son of Malcolm McLaren and Vivienne Westwood, On Why He’s Burning His £5 Million Punk Collection
    2016, NME, 18th March 2016.
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    Abstract: This week [18th March 2016], Joe Corré, son of punk provocateurs Malcolm McLaren and Vivienne Westwood proved that rebellion runs in the family. In response to the ongoing Punk London year of events, gigs, films, talks, exhibits, celebrating 40 years of punk – which Joe claims has been endorsed by the Queen – has announced his plans to burn his £5 million collection of punk memorabilia this November 26, on the 40th anniversary of the release of the Sex Pistols’ ‘Anarchy In The UK’. NME visited Joe at his London HQ to find out more.

    Comment: This news item is an interview with Joe Corré, son of British fashion designer Vivienne Westwood and Malcolm McLaren, former manager of the Sex Pistols. In response to the 2016 events celebrating '40 years of Punk' in London, Corré announced he would burn his collection of punk artefacts, estimated to be worth £5 million (he did end up burning it on a barge on the Thames). In this interview, Corré discusses how the punk aesthetic has been appropriated by the very people and institutions that the punk movement was against - the establishment. For Corré, his collection is only worth £5 million because of the mainstream appropriation that punk has undergone - for him these items are worthless, they barely even have sentimental value. But equally, Corré, a very wealthy man himself (he co-founded the lingerie brand Agent Provocateur and sold it to private equity for £60 million), has come under fire for his decision to burn the items rather than give them to charity. As such, this piece is an interesting case study that illustrates the mechanics of class appropriation of fashion as discussed by Crane. But it can also be discussed in reference to the People's History Museum virtual exhibition from week 6, as perhaps Corré's judgement that these items are not worthy of preservation and display is itself clouded by class privilege.

    On DRL Full text Read free
    Nguyen, C. Thi, Strohl, Matthew. Cultural Appropriation and the Intimacy of Groups
    2019, Philosophical Studies, 176: 981–1002.
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    Abstract: What could ground normative restrictions concerning cultural appropriation which are not grounded by independent considerations such as property rights or harm? We propose that such restrictions can be grounded by considerations of intimacy. Consider the familiar phenomenon of interpersonal intimacy. Certain aspects of personal life and interpersonal relationships are afforded various protections in virtue of being intimate. We argue that an analogous phenomenon exists at the level of large groups. In many cases, members of a group engage in shared practices that contribute to a sense of common identity, such as wearing certain hair or clothing styles or performing a certain style of music. Participation in such practices can generate relations of group intimacy, which can ground certain prerogatives in much the same way that interpersonal intimacy can. One such prerogative is making what we call an appropriation claim. An appropriation claim is a request from a group member that non-members refrain from appropriating a given element of the group’s culture. Ignoring appropriation claims can constitute a breach of intimacy. But, we argue, just as for the prerogatives of interpersonal intimacy, in many cases there is no prior fact of the matter about whether the appropriation of a given cultural practice constitutes a breach of intimacy. It depends on what the group decides together.

    Comment: This article presents a thorough discussion of the competing interests surrounding cultural appropriation and one promising explanation of why it amounts to a harm or wrong based on the notion of intimacy - in particular, breaches of group intimacy. Although this explanation is just one of many that might be given, the hope is that readers will find tools for thinking about the previous items from this week's selections and for developing their own views on cultural appropriation.

    Study Questions

    1. Thinking of different fashion brands, how would you describe their diffusion and use?
    2. Thinking of the diffusion models presented by Crane and Corré’s impressions of “Punk,” as it was and now is, what sort of model seems to describe what Punk has undergone?
    3. Do you think Corré should have done something else with his collection of Punk artefacts?
    4. Is Corré’s Punk a good example of cultural appropriation – especially, along class lines?
    5. What other examples can you think of?
    6. To what extent, if at all, do you think intimacy is at the core of why we find cultural appropriation wrong? 7) What else might be underlying these impressions?
PDF7Level

Native North American Ethics

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by Sonja Dobroski and Quentin Pharr

Introduction

Native North American Philosophy has so much to offer us, both as philosophers and human beings. And yet, within both academic philosophy and society at large, it has often been caricatured, forced into ways of thinking which do not do it justice, dismissed, or simply ignored. But, if there is one thing that even a minimal acquaintance with Native North American philosophy has to offer, it is a picture of resilience, wisdom, and hope, despite some of the gravest challenges that any set of cultures has ever faced. In general, Native North American communities are diverse and so are their intellectual and philosophical traditions. But, if this introductory set of readings does anything right, it will be in showing that there is a great deal to learn from Native North American ethical thought when it comes to such things as: how to care for one’s self, how to care for one’s community, how to care for future generations, how to care for one’s sovereignty, how to care for one’s land, how to care for non-human life, and more.

Content wise, due to the multitude of philosophically rich texts by Indigenous authors, we have only focused on authors from communities in Native North America. But, we acknowledge that Native Meso and Latin-American thinkers and their philosophies should also have their own reading lists in this series. We have also tried our best to find readings from authors from communities across North America and not just from any one particular locale – you will find this noted by each author’s name. Even still, we have left a number of gaps – but, hopefully, future work will fill them in.

How to use this Blueprint?

In this blueprint, your weekly schedule should follow the topics rather than the readings. There are only seven weekly topics, but each of them is rich in content. So, readers should feel free to either select several readings to focus on collectively for each week or to take on different readings individually so that they can share with each other in weekly discussion. And, of course, they should also feel free to read everything collectively each week if they have the time and the energy.


Contents

    Week 1. Introducing Native North American Philosophy

    Each of the texts in this selection offer conceptions of Native American philosophy and how it compares with that of Western academic philosophy: how they receive each other, what historical circumstances underlie the relations between them, how they are distinct from one another, how they are similar to each other, and so on. They also introduce some of the overarching themes that the other sections of this blueprint will cover in more depth, including: historical background, issues of colonialism, the difficulty and importance of finding and including new or different ways of thinking, the importance of respect and responsibility to others (as well as oneself), and so on. Acquaintaince with these readings will constitute sufficient background for subsequent readings.

    Full text
    Cordova, Viola (Jicarilla Apache/Hispanic). How It Is: The Native American Philosophy of V. F. Cordova
    2007, Kathleen Dean Moore, Kurt Peters, Ted Jojola & Amber Lacy (eds.), University of Arizona Press..
    Author's Introduction, "Why Native American Philosophy?", pp.1-4.
    Expand entry
    Publisher’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 joy.
    On DRL Full text
    Deloria Jr., Vine (Standing Rock Sioux). Why We Respect Our Elders Burial Grounds
    2004, In: American Indian Thought: Philosophical Essays. Anne Waters (ed.), Blackwell (Oxford)..
    Chapter 1, pp. 3-11. 'Philosophy and Tribal Peoples'
    Expand entry
    Abstract: This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays collected here exemplify the way in which American Indian perspectives enrich contemporary philosophy.
    On DRL Full text
    Arola, Adam (Ojibwe Anishinaabe). Native American Philosophy
    2011, in The Oxford Handbook of World Philosophy, William Edelglass and Jay L. Garfield (eds.), OUP..
    Chapter 40, pp. 563-73.
    Expand entry
    Abstract: This article introduces the central thinkers of contemporary American Indian philosophy by discussing concerns including the nature of experience, meaning, truth, the status of the individual and community, and finally issues concerning sovereignty. The impossibility of carving up the intellectual traditions of contemporary Native scholars in North America into neat and tidy disciplines must be kept in mind. The first hallmark of American Indian philosophy is the commitment to the belief that all things are related—and this belief is not simply an ontological claim, but rather an intellectual and ethical maxim.

    Study Questions

    1. How much do you (the readers) know about Native American philosophy?
    2. How has Native American philosophy been shaped by the histories and traditions of the communities who have practiced it?
    3. Why has Native American philosophy often been called “primitive,” by the standards of Western academic philosophy?
    4. Why is Native American philosophy still largely excluded from Western academic philosophy?
    5. Can and should Native American philosophy be practiced or studied by anyone and everyone?
    6. How have Native American and non-native concepts interacted with each other, historically (or presently)?
    Week 2. Becoming Human: Community, Family, and Individuality

    How individuals become a part of their communities, as well as become self-sufficient and autonomous humans, is a frequent and indispensable topic in Native North American philosophy. Two components typically comprise it: a metaphysical one (that is, an interpretation of how reality is or works), and an ethical one. But, although we can think of these components separately, they are usually treated as indistinct or, at the very least, as intimately linked with one another within Native American philosophy. And so, this section’s readings will not only introduce readers to how metaphysics and ethics are often one in Native North American thinking, but will also be essential for readers in acquainting them with how different Indigenous communities think about the metaphysics of the human and non-human world, the metaphysical relationship that individuals bear to their communities, kin, and environment, how those relationships embed various responsibilities for all parties involved, and how personhood can be cultivated ethically in light of those things.

    On DRL Full text
    Cordova, Viola (Jicarilla Apache/Hispanic). How It Is: The Native American Philosophy of V. F. Cordova
    2007, Kathleen Dean Moore, Kurt Peters, Ted Jojola & Amber Lacy (eds.), University of Arizona Press..
    Chapter 4, "What is it to be Human?", pp. 133-70.
    Expand entry
    Publisher’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 joy
    On DRL Full text
    Cordova, Viola (Jicarilla Apache/Hispanic). Ethics: The We and the I
    2004, In: American Indian Thought: Philosophical Essays. Anne Waters (ed.), Blackwell (Oxford)..
    Chapter 14, pp. 173-81.
    Expand entry
    Abstract: This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays collected here exemplify the way in which American Indian perspectives enrich contemporary philosophy.
    On DRL Full text
    Akkitiq, Atuat, Akpaliapak Karetak, Rhoda (Nunavut Inuit). Inunnguiniq (Making a Human Being)
    2017, In: Inuit Qaujimajatuqangit: What Inuit Have Always Known to be True. Joe Karetak, Frank Tester, Shirley Tagalik (eds.), Fernwood Publishing..
    Chapter 8, pp. 112-46.
    Expand entry
    Abstract: The Inuit have experienced colonization and the resulting disregard for the societal systems, beliefs and support structures foundational to Inuit culture for generations. While much research has articulated the impacts of colonization and recognized that Indigenous cultures and worldviews are central to the well-being of Indigenous peoples and communities, little work has been done to preserve Inuit culture. Unfortunately, most people have a very limited understanding of Inuit culture, and often apply only a few trappings of culture -- past practices, artifacts and catchwords --to projects to justify cultural relevance. Inuit Qaujimajatuqangit -- meaning all the extensive knowledge and experience passed from generation to generation -- is a collection of contributions by well- known and respected Inuit Elders. The book functions as a way of preserving important knowledge and tradition, contextualizing that knowledge within Canada's colonial legacy and providing an Inuit perspective on how we relate to each other, to other living beings and the environment.

    Study Questions

    1. What are some of the ways in which you (the readers) have conceived of your identities and have been shaped by your communities?
    2. What are some of the ways in which identity has been conceived by Native North American communities?
    3. What are some the ways in which communities help to shape the identities of their members?
    4. Is individuality completely ignored or shunned within Native North American communities?
    5. What sorts of things bind the members of these communities together?
    6. What sorts of relationships might individuals occupy within their communities?
    7. And, what is the extent of the relationships that individuals can bear towards anything around them?
    Week 3. Sovereignty and Self-Determination

    Sovereignty and self-determination are the heart of Native North American ethical concern, seeing as both have been and are stil under constant siege from industry, neighboring governments, and social mentalities which have both colonial ethnocentrism and imperialism still embedded within them. As such, this section’s readings are dedicated to informing readers of how various Native North American communities conceive of their rights to exist in peace, live freely and autonomously on their lands, and share in the mutual respect that all peoples should be afforded, as well as what battles have been and are still being fought, both practically and intellectually, given the significant colonial violence and abuse that Native North American communities continue to navigate and challenge.

    On DRL Full text
    Mankiller, Wilma, et al. (Cherokee). Everyday is a Good Day: Reflections by Contemporary Indigenous Women
    2004, Fulcrum Publishing..
    Chapter 4, "Governance: The People and the Land", pp. 75-94 .
    Expand entry
    Publisher’s Note: Nineteen prominent Native artists, educators, and activisits share their candid and often profound thoughts on what it means to be a Native American woman in the early 21st century. Their stories are rare and often intimate glimpses of women who have made a conscious decision to live every day to its fullest and stand for something larger than themselves.
    On DRL Full text Read free
    Cobb-Greetham, Amanda (Chickasaw). Understanding Tribal Sovereignty: Definitions, Conceptualizations, and Interpretations
    2005, American Studies, 46(3), 115–132..
    Expand entry
    Abstract: Forty years have passed since the Midcontinent American Studies Journal published its landmark special issue, "The Indian Today."  Since that publication, the landscape of Indian country has changed dramatically. This change has come primarily from an amazing cultural resurgence among Native Peoples in the United States — a resurgence that has manifested itself in everything from the Red Power movement to the birth of American Indian studies in the academy; to the renaissance of contemporary Native art, literature, and film; to the creation of tribal colleges, museums, and cultural centers; to the unprecedented rise in economic development; to notable gains in power in political and legal arenas.
    On DRL Full text
    Alfred, Gerald Taiaiake (Mohawk/Kanien’kehá:ka). Wasáse: Indigenous Pathways of Action and Freedom
    2005, University of Toronto Press..
    Chapter 1, "Rebellion of Truth".
    Expand entry
    Publisher’s Note: The word Wasáse is the Kanienkeha (Mohawk) word for the ancient war dance ceremony of unity, strength, and commitment to action. The author notes, "This book traces the journey of those Indigenous people who have found a way to transcend the colonial identities which are the legacy of our history and live as Onkwehonwe, original people. It is dialogue and reflection on the process of transcending colonialism in a personal and collective sense: making meaningful change in our lives and transforming society by recreating our personalities, regenerating our cultures, and surging against forces that keep us bound to our colonial past."
    On DRL Full text
    Coulthard, Glen (Yellowknives Dene/T'atsaot'ine). Red Skin, White Masks: Rejecting the Colonial Politics of Recognition
    2014, University of Minnesota Press..
    Introduction, pp. 22-80; Chapter 5, “The Plunge into the Chasm of the Past: Fanon, Self-Recognition, and Decolonization", pp. 336-81.
    Expand entry
    Publisher’s Note: Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

    Study Questions

    1. In general, what are some of the ways in which sovereignty and self-determination have been conceived?
    2. In general, what are some of the ways in which those sorts of sovereignty and self-determination can be undermined?
    3. What are some of the ways in which Native North Americans have conceived of their sovereignty and self-determination?
    4. What sorts of conceptions of identity or community have underpinned their thinking about sovereignty and self-determination?
    5. How has the sovereignty and self-determination of Native North Americans been undermined?
    Week 4. Love, Sexuality, Sex, and Gender

    Native North American people and communities are immensely diverse in their conceptions of love, sexuality, sex, and gender. The readings in this section, several conceptions are presented to readers from both the past and the present, and discussions are prompted as to how they have played out for individuals and communities over time.

    On DRL
    Beauchemin, Michel, Levy, Lori, Vogel, Gretchen. Two Spirit People
    1991, Frameline. 20 min. USA..
    Expand entry
    Abstract: An overview of historical and contemporary Native American concepts of gender, sexuality and sexual orientation. This documentary explores the berdache tradition in Native American culture, in which individuals who embody feminine and masculine qualities act as a conduit between the physical and spiritual world, and because of this are placed in positions of power within the community.
    Full text
    Mankiller, Wilma, et al. (Cherokee). Everyday is a Good Day: Reflections by Contemporary Indigenous Women
    2004, Fulcrum Publishing..
    Chapter 6, "Love And Acceptance", pp. 125-42.
    Expand entry
    Publisher’s Note: Nineteen prominent Native artists, educators, and activisits share their candid and often profound thoughts on what it means to be a Native American woman in the early 21st century. Their stories are rare and often intimate glimpses of women who have made a conscious decision to live every day to its fullest and stand for something larger than themselves.
    On DRL Full text
    Maracle, Lee (Stö:lo). I Am Woman: A Native Perspective on Sociology and Feminism
    2002, Press Gang Publishers, Canada..
    Preface, pp. VI-XII; Chapter 2, "I am Woman", pp. 14-19.
    Expand entry
    Publisher’s Note: I Am Woman represents my personal struggle with womanhood, culture, traditional spiritual beliefs and political sovereignty, written during a time when that struggle was not over. My original intention was to empower Native women to take to heart their own personal struggle for Native feminist being. The changes made in this second edition of the text do not alter my original intention. It remains my attempt to present a Native woman's sociological perspective on the impacts of colonialism on us, as women, and on my self personally.
    On DRL Full text
    Byrd, Jodi (Chickasaw). What’s Normative Got to Do with It?: Toward Indigenous Queer Relationality
    2020, Social Text, 38 (4 (145)): 105–123..
    Expand entry
    Abstract: This article considers the queer problem of Indigenous studies that exists in the disjunctures and disconnections that emerge when queer studies, Indigenous studies, and Indigenous feminisms are brought into conversation. Reflecting on what the material and grounded body of indigeneity could mean in the context of settler colonialism, where Indigenous women and queers are disappeared into nowhere, and in light of Indigenous insistence on land as normative, where Indigenous bodies reemerge as first and foremost political orders, this article offers queer Indigenous relationality as an additive to Indigenous feminisms. What if, this article asks, queer indigeneity were centered as an analytic method that refuses normativity even as it imagines, through relationality, a possibility for the materiality of decolonization?
    On DRL
    TallBear, Kim (Sisseton Wahpeton Oyate). Making Love and Relations Beyond Settler Sexuality
    2016, Lecture. The Ecologies of Social Difference Research Network. University of British Columbia..
    Expand entry
    Abstract: Lecture as part of the Social Justice Institute Noted Scholars Lecture Series, co-presented by the Ecologies of Social Difference Research Network at the University of British Columbia.

    Study Questions

    1. What sorts of conceptions of love, sexuality, sex, and gender do you (the readers) have?
    2. What sorts of conceptions of the same do Native North Americans have?
    3. How do these conceptions compare and contrast?
    4. In what sorts of ways has colonialism affected Native North Americans’ relationships with other members of their communities and themselves?
    5. What sorts of worries have Native North Americans raised about the differences in various conceptions of love, sexuality, sex, and gender?
    Week 5. Justice

    Justice, as with everything else in this blueprint, comes in many shapes and sizes among Native North American communities. Victims, perpetrators, and communities are all considered – but, how they are treated is often different from one community to the next, depending on their historical experiences. And, even further, they are also often treated differently from how Anglo-European conceptions of justice have tended to treated them. The readings in this section provide insights into how justice and law have been conceived and enacted within different communities, as well as how communities have sought justice from those outside of their communities.

    Full text
    Various Contributors (Nunavut Inuit). Uqalurait: An Oral History of Nunavut
    2008, John R. Bennett and Susan Rowley (eds.). McGill-Queen's University Press..
    Chapter 8 "Justice", pp. 99-105.
    Expand entry
    Publisher’s Note: Uqalurait presents a comprehensive account of Inuit life on land and sea ice in the area now called Nunavut, before extensive contact with southerners. Drawing on a broad range of oral history sources - from nineteenth-century exploration accounts to contemporary community-based projects - the book uses quotes from over three hundred Inuit elders to provide an 'inside' view of family life, social relations, hunting, the land, shamanism, health, and material culture. For the first time, the reader encounters Inuit culture and traditional knowledge through the voices of people who lived the life being described. Based on a larger research project developed under the guidance of six Inuit from across Nunavut, Uqalurait consists of thousands of quotations organised thematically into cohesive chapters. The book describes the seasonal rounds of four different groups, capturing the fact that while Inuit across Nunavut had much in common, there was also much to distinguish them from each other, living as they did in many small groups of people, each with its own territory and identity. Given the recent creation of Nunavut and the current focus of attention on the Arctic due to climate change, Uqalurait is a timely source of insight from a people whose values of sharing and respect for the environment have helped them to live contentedly for centuries at the northern limit of the inhabitable world.
    On DRL Full text
    Waziyatawin (Wahpetunwan Dakota). What Does Justice Look Like?: The Struggle for Liberation in Dakota Homeland
    2008, Living Justice Press..
    Introduction, pp. 3-15; Chapter 3 “Taking Down the Fort,” pp. 17-70; Chapter 5 “Developing Peaceful Co-existence,” pp. 97-118.
    Expand entry
    Publisher’s Note: During the past 150 years, the majority of Minnesotans have not acknowledged the immense and ongoing harms suffered by the Dakota People ever since their homelands were invaded over 200 years ago. Many Dakota people say that the wounds incurred have never healed, and it is clear that the injustices: genocide, ethnic cleansing, mass executions, death marches, broken treaties, and land theft; have not been made right. The Dakota People paid and continue to pay the ultimate price for Minnesota's statehood.This book explores how we can embark on a path of transformation on the way to respectful coexistence with those whose ancestral homeland this is. Doing justice is central to this process. Without justice, many Dakota say, healing and transformation on both sides cannot occur, and good, authentic relations cannot develop between our Peoples. Written by Wahpetunwan Dakota scholar and activist Waziyatawin of Pezihutazizi Otunwe, What Does Justice Look Like? offers an opportunity now and for future generations to learn the long-untold history and what it has meant for the Dakota People. On that basis, the book offers the further opportunity to explore what we can do between us as Peoples to reverse the patterns of genocide and oppression, and instead to do justice with a depth of good faith, commitment, and action that would be genuinely new for Native and non-Native relations.
    On DRL
    Dickie, Bonnie. Hollow Water
    2000, NFB. 48 min. Canada..
    Expand entry
    Abstract: This documentary profiles the tiny Ojibway community of Hollow Water on the shores of Lake Winnipeg as they deal with an epidemic of sexual abuse in their midst. The offenders have left a legacy of denial and pain, addiction and suicide. The Manitoba justice system was unsuccessful in ending the cycle of abuse, so the community of Hollow Water took matters into their own hands. The offenders were brought home to face justice in a community healing and sentencing circle. Based on traditional practices, this unique model of justice reunites families and heals both victims and offenders. The film is a powerful tribute to one community's ability to heal and create change.
    On DRL Full text Read free
    Yazzie, Robert (Navajo). “Life Comes from it”: Navajo Justice Concepts
    1994, New Mexico Law Review, (24)2, 175-90..
    Expand entry
    Abstract: This paper offers a comparison between Navajo conceptions of law and justice based on the community's experiences to those of Anglo-european law and justice.

    Study Questions

    1. What is the difference between restorative and retributive justice?
    2. What are some of the conceptions of justice that Native North American communities have offered, and how are they infromed by the communties’ past?
    3. What are some of the ways in which one or another Native North American community displays one or the other sort of justice in question (1)?
    4. What are some of the ways in which Native North American communities differ from Anglo-European communities when it comes to enacting justice?
    5. What sorts of injustices have different Native North American communities suffered?
    6. What are some of the ways that Native North Americans have suggested that those injustices be rectified?
    Week 6. Environmental Stewardship and Animal Ties

    Native North American ethical concern often surrounds inter-relations to both the land and the lives of the non-human animals. Personal health, community health, community sustainability and survival, cultural wellbeing, religious experience – all our intertwined with the wellbeing of the environment. In this section’s readings, various perspectives are offered on just how deep the inter-relationships between people and the environment go, as well as how these relationships have been negatively affected by one or another form of oppression and what attempts are being made to counteract those effects.

    On DRL Full text
    Various Contributors (Nunavut Inuit). Uqalurait: An Oral History of Nunavut
    2008, John R. Bennett and Susan Rowley (eds.). McGill-Queen's University Press..
    Chapter 3 "Animals", pp. 43-9.
    Expand entry
    Publisher’s Note: Uqalurait presents a comprehensive account of Inuit life on land and sea ice in the area now called Nunavut, before extensive contact with southerners. Drawing on a broad range of oral history sources - from nineteenth-century exploration accounts to contemporary community-based projects - the book uses quotes from over three hundred Inuit elders to provide an 'inside' view of family life, social relations, hunting, the land, shamanism, health, and material culture. For the first time, the reader encounters Inuit culture and traditional knowledge through the voices of people who lived the life being described. Based on a larger research project developed under the guidance of six Inuit from across Nunavut, Uqalurait consists of thousands of quotations organised thematically into cohesive chapters. The book describes the seasonal rounds of four different groups, capturing the fact that while Inuit across Nunavut had much in common, there was also much to distinguish them from each other, living as they did in many small groups of people, each with its own territory and identity. Given the recent creation of Nunavut and the current focus of attention on the Arctic due to climate change, Uqalurait is a timely source of insight from a people whose values of sharing and respect for the environment have helped them to live contentedly for centuries at the northern limit of the inhabitable world.
    On DRL Full text Read free
    Todd, Zoe (Métis/otipemisiw). Fish pluralities: Human-animal Relations and Sites of Engagement in Paulatuuq
    2014, Arctic Canada. Études/Inuit/Studies, 38(1-2), 217–238..
    Expand entry
    Abstract: This article explores human-fish relations as an under-theorized “active site of engagement” in northern Canada. It examines two case studies that demonstrate how the Inuvialuit of Paulatuuq employ “fish pluralities” (multiple ways of knowing and defining fish) to negotiate the complex and dynamic pressures faced by humans, animals, and the environment in contemporary Arctic Canada. I argue that it is instructive for all Canadians to understand the central role of humans and animals, together, as active agents in political and colonial processes in northern Canada. By examining human-fish relationships, as they have unfolded in Paulatuuq over the last 50 years, we may develop a more nuanced understanding of the dynamic strategies that northern Indigenous people, including the Paulatuuqmiut (people from Paulatuuq), use to navigate shifting environmental, political, legal, social, cultural, and economic realities in Canada’s North. This article thus places fish and people, together, as central actors in the political landscape of northern Canada. I also hypothesize a relational framework for Indigenous-State reconciliation discourses in Canada today. This framework expands southern political and philosophical horizons beyond the human and toward a broader societal acknowledgement of complex and dynamic relationships between people, fish, and the land in Paulatuuq.
    On DRL Full text
    Burkhart, Brian (Cherokee). Indigenizing Philosophy through the Land: A Trickster Methodology of Decolonising Environmental Ethics and Indigenous Futures
    2019, Michigan State University Press..
    Preface, pp. vii-x; Chapter 1, “Philosophical Colonizing of People and Land”, pp. 3-58; Chapter 3, “Refragmenting Philosophy through the Land: What Black Elk and Iktomi Can Teach Us about Locality”, pp. 93-164.
    Expand entry
    Publisher’s Note: Land is key to the operations of coloniality, but the power of the land is also the key anticolonial force that grounds Indigenous liberation. This work is an attempt to articulate the nature of land as a material, conceptual, and ontological foundation for Indigenous ways of knowing, being, and valuing. As a foundation of valuing, land forms the framework for a conceptualization of Indigenous environmental ethics as an anticolonial force for sovereign Indigenous futures. This text is an important contribution in the efforts to Indigenize Western philosophy, particularly in the context of settler colonialism in the United States. It breaks significant ground in articulating Indigenous ways of knowing and valuing to Western philosophy—not as artifact that Western philosophy can incorporate into its canon, but rather as a force of anticolonial Indigenous liberation. Ultimately, Indigenizing Philosophy through the Land shines light on a possible road for epistemically, ontologically, and morally sovereign Indigenous futures.
    On DRL Full text
    Kimmerer, Robin Wall (Potawatomi). Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teaching of Plants
    2015, Milkweed Editions..
    Preface, pp. ix-x; Chapter 1, "Planting Sweetgrass", pp. 3-62.
    Expand entry
    Publisher’s Note: As a botanist, Robin Wall Kimmerer has been trained to ask questions of nature with the tools of science. As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these lenses of knowledge together to show that the awakening of a wider ecological consciousness requires the acknowledgment and celebration of our reciprocal relationship with the rest of the living world. For only when we can hear the languages of other beings are we capable of understanding the generosity of the earth, and learning to give our own gifts in return.
    On DRL Full text
    Powys Whyte, Kyle, Cuomo, Chris (Potawatomi). Ethics of Caring in Environmental Ethics: Indigenous and Feminist Philosophies
    2016, In The Oxford Handbok of Environmental Ethics, Stephen Gardiner and Allen Thompson (eds.), OUP.
    Chapter 20, pp. 234-47.
    Expand entry
    Abstract: Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics. These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental science. Indigenous and feminist movements such as the Mother Earth Water Walk and the Green Belt Movement are ongoing examples of the effectiveness of on-the-ground environmental care ethics. Indigenous ethics highlight attentive caring for the intertwined needs of humans and nonhumans within interdependent communities. Feminist environmental care ethics emphasize the importance of empowering communities to care for themselves and the social and ecological communities in which their lives and interests are interwoven. The gendered, feminist, historical, and anticolonial dimensions of care ethics, indigenous ethics, and other related approaches provide rich ground for rethinking and reclaiming the nature and depth of diverse relationships as the fabric of social and ecological being.
    On DRL
    Various Contributors (Indigenous Communities across California). Indigenous Land Stewardship: Tending Nature
    2021, KCET. 57min. USA..
    Expand entry
    Abstract: This "Tending Nature" special features multiple perspectives and voices from Indigenous communities across California who are striving to keep the practices of their heritage alive. From coming-of-age rituals, seasonal food harvests, basket weaving and jewelry making, the documentary shares how traditional practices can be protected and maintained as a way of life for future generations.

    Study Questions

    1. What are some of the ways in which Native North Americans have conceived of their (inter)relations to the environment and non-human animal life?
    2. In what ways are those conceptions informing (or are informed by) broader aspects of one or another community?
    3. How do these conceptions differ from various Anglo-European conceptions of the environment and non-human animal life?
    4. What are some of the environmental problems that Native North American communities face?
    5. To what extent are those problems similar or different to other non-Native North American communities?
    6. How have Native North American communities sought to redress those problems – and to what extent are they similar or different to non-Native communities?
    Week 7. Cultural Hope, Revitalization, and Preservation

    As we expressed in our introduction, Native North American communities have faced grave challenges resulting from settler colonial violence. Despite these challenges, Native North American communities have persisted and found ways to strengthen their communities. In this section’s readings, the focus is on how such cultural hope has manifested – how Native North American thinkers present ways that they can and should preserve, defend, or revitalize their cultures, as well as how communities have attempted to do so. 

    Full text
    Mankiller, Wilma, et al. (Cherokee). Everyday is a Good Day: Reflections by Contemporary Indigenous Women
    2004, Fulcrum Publishing..
    Chapter 7, "The Way Home", pp. 143-69.
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    Publisher’s Note: Nineteen prominent Native artists, educators, and activisits share their candid and often profound thoughts on what it means to be a Native American woman in the early 21st century. Their stories are rare and often intimate glimpses of women who have made a conscious decision to live every day to its fullest and stand for something larger than themselves.
    On DRL
    Vaughan-Lee, Emmanuel. Marie’s Dictionary
    2014, Self-Produced. 10min. USA..
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    Abstract: This short documentary tells the story of Marie Wilcox, the last fluent speaker of the Wukchumni language, and the dictionary she created to keep her language alive. For Ms. Wilcox, the Wukchumni language has become her life. She has spent more than twenty years working on the dictionary and continues to refine and update the text. Through her hard work and dedication, she has created a document that will support the revitalization of the Wukchumni language for decades to come. Along with her daughter, Jennifer Malone, she travels to conferences throughout California and meets other tribes who struggle with language loss. Ms. Wilcox’s tribe, the Wukchumni, is not recognized by the federal government. It is part of the broader Yokuts tribal group native to Central California. Before European contact, as many as 50,000 Yokuts lived in the region, but those numbers have steadily diminished. Today, it is estimated that fewer than 200 Wukchumni remain.
    On DRL Full text
    Mihesuah, Devon (Choctaw). Repatriation Reader: Who Owns American Indian Remains?
    2000, Devon Mihesuah (ed.), University of Nebraska Press..
    Chapter 5, "American Indians, Anthropologists, Pothunters, and Repatriation Ethical, Religious, and Political Differences," pp. 95-105.
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    Publisher’s Note: In the past decade the repatriation of Native American skeletal remains and funerary objects has become a lightning rod for radically opposing views about cultural patrimony and the relationship between Native communities and archaeologists. In this unprecedented volume, Native Americans and non-Native Americans within and beyond the academic community offer their views on repatriation and the ethical, political, legal, cultural, scholarly, and economic dimensions of this hotly debated issue. While historians and archaeologists debate continuing non-Native interests and obligations, Native American scholars speak to the key cultural issues embedded in their ancestral pasts. A variety of sometimes explosive case studies are considered, ranging from Kennewick Man to the repatriation of Zuni Ahayu:da. Also featured is a detailed discussion of the background, meaning, and applicability of the Native American Graves Protection and Repatriation Act, as well as the text of the act itself.

    Study Questions

    1. In what ways have Native North Americans tried to defend or revitalize their cultures?
    2. Why is it so important to them that they do so?
    3. What sorts of challenges have Native North Americans faced in trying to defend or revitalize their cultures?
    4. To what extent do the actions of non-native individuals or communities indicate a lack of respect for Native North American cultures?
    5. How do you (the reader) think we can change to foster greater respect for Native North American communities?

PDF7Level

Reclaiming the System: New Visions for a Future of Work

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by Deryn Mair Thomas
Funded by: The Future of Work and Income Research Network

Introduction

The future of work is gaining traction as a central topic of discussion, both within academic philosophy and broader public discourse. Much of that discussion, however, has primarily been focused on questions regarding the role of AI and automation, the possibilities of mass unemployment, and, in the wake of the COVID pandemic, the future of the workplace. These questions, while important, address a narrow range of problems and offer a limited vision of what the future of work could look like. Therefore, this blueprint offers an overview of a wider range of philosophical perspectives which have considered alternatives to our current systems of work and employment. It touches upon a range of underrepresented topics in philosophical work literature: perspectives offered by members of underrepresented groups, underexplored problems presented by existing systems, and creative solutions which challenge many of the basic foundations of our current cultural relationship to work. Many of the authors address the ways in which structural injustice is embedded in current systems; all share a common interest in a future of work which is more empathetic, more human. [The title of this blueprint is borrowed from Lisa Herzog’s book, “Reclaiming the System: Moral Responsibility, Divided Labour, and the Role of Organizations in Society” (2018).]


Contents

    Week 1. The Problems with Work
    On DRL Full text Read free
    Weeks, Kathi. The Problem with Work: Feminism, Marxism, Antiwork Politics, and Postwork Imaginaries
    2011, Duke University Press.
    Introduction: pp. 1-13 (end before Work and Labor), and pp. 16-23 (Work and Class, Freedom and Equality).
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    Publisher’s Note: In The Problem with Work, Kathi Weeks boldly challenges the presupposition that work, or waged labor, is inherently a social and political good. While progressive political movements, including the Marxist and feminist movements, have fought for equal pay, better work conditions, and the recognition of unpaid work as a valued form of labor, even they have tended to accept work as a naturalized or inevitable activity. Weeks argues that in taking work as a given, we have “depoliticized” it, or removed it from the realm of political critique. Employment is now largely privatized, and work-based activism in the United States has atrophied. We have accepted waged work as the primary mechanism for income distribution, as an ethical obligation, and as a means of defining ourselves and others as social and political subjects. Taking up Marxist and feminist critiques, Weeks proposes a postwork society that would allow people to be productive and creative rather than relentlessly bound to the employment relation. Work, she contends, is a legitimate, even crucial, subject for political theory.

    Comment: This text serves as an excellent introduction and comprehensive overview of contemporary philosophical critiques of work, as one of the central texts in the literature on anti-capitalist and post-capitalist critiques of work. Although a sociologist by profession, many of the author's questions and arguments are, at their core, philosophical. Therefore, she serves as a good starting point for any broad examination of existing systems and structures of work, and for encouraging creative discussion about alternate visions.

    Discussion Questions

    Introduction, pp 1-13

    1. To begin, discuss your own critical reflections about the concept and experience of work.
      • Can we think of work as a cohesive, overarching system? Why/Why not?
      • If yes, does the current system have problems? What might some of those problems be?
      • Who has a responsibility to resolve them?
    2. Why does Weeks think it is so difficult to reflect critically about work as a social system, as opposed to the more narrow project of addressing particular problems within the system? Why might it be important to critique work as a social system?
    3. Weeks discusses some of the problems that arise when we think about work as a private, rather than public sphere of activity. In what ways can work be private, public, or both? What problems does the privatization of work present?
    4. Weeks writes, “The social role of waged work has been so naturalised as to seem necessary and inevitable, something to be tinkered with but never escaped.” She is drawing attention to the degree to which wage work, and the norms associated with it, are taken for granted and assumed to be part of the natural order of things. Why might this be a problem?

    Introduction, pp 16-23

    1. How does work shape society, according to Weeks? How does the work system embed certain ways of thinking about morality?
    2. How does the work system interact with gender?
    3. How does the work system interact with, and influence, class and social status?
    4. Do you think work legitimize a particular type of exploitation, by arranging people in hierarchical relations with an imbalance of power? Is this an inevitable feature of work, or can it be resolved (e.g. through democritization)?
    Week 2. Organisational Structures
    On DRL Full text Read free
    Herzog, Lisa. Reclaiming the System: Moral Responsibility, Divided Labour, and the Role of Organizations in Society
    2018, Oxford University Press.
    Introduction, 1.1 Individuals in Organizations: Normative Theory's Blind Spot (pp. 1-7), and 1.3 Reclaiming the System (pp. 12-17).
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    Publisher’s Note: The world of wage labour seems to have become a soulless machine, an engine of social and environmental destruction. Employees seem to be nothing but ‘cogs’ in this system—but is this true? Located at the intersection of political theory, moral philosophy, and business ethics, this book questions the picture of the world of work as a ‘system’. Hierarchical organizations, both in the public and in the private sphere, have specific features of their own. This does not mean, however, that they cannot leave room for moral responsibility, and maybe even human flourishing. Drawing on detailed empirical case studies, Lisa Herzog analyses the nature of organizations from a normative perspective: their rule-bound character, the ways in which they deal with divided knowledge, and organizational cultures and their relation to morality. She asks how individual agency and organizational structures would have to mesh to avoid common moral pitfalls. She develops the notion of ‘transformational agency’, which refers to a critical, creative way of engaging with one’s organizational role while remaining committed to basic moral norms. The last part zooms out to the political and institutional changes that would be required to re-embed organizations into a just society. Whether we submit to ‘the system’ or try to reclaim it, Herzog argues, is a question of eminent political importance in our globalized world.

    Comment: This text, an introduction to a longer work on organisational ethics, proposes and discusses novel arguments about the nature of organisations, and organisational spaces, as moral entities. By challenging long held common sense assumptions that corporate organisations are 'amoral' or outside the scope of human morality, Herzog offers an alternate view. It is therefore useful as a way to examine and discuss alternate visions of organisational structure and the role that human beings play as moral agents within those structures.

    Discussion Questions

    Introduction 1.1

    1. Why, according to Herzog, is it important to resasses the moral nature of organisations and organisational structure? Do you find her initial arguments to be convincing?
    2. Herzog writes that, within organisations, “individuals face specific moral challenges, which are different from the moral challenges they encounter in other spheres of life.” What are some examples of these challenges, either from the text or from your own experiences? Why are these moral problems different from the ones we encounter in other spheres of life?
    3. Do you think organisational morality can be ‘reclaimed’, as Herzog does? Why/Why not?
    4. It is relatively commonplace these days to encounter the idea that corporations are evil and that all large organisations are “irresponible monsters” incapable of moral action. But Herzog insists that organisations can be forces for good. What are some examples of this? Why might organisational morality be worth reclaiming?

    Introduction 1.3

    1. What factors contribute to the sense that organisational structures are amoral, or outside the scope of normal human moral demands? How has traditional normative theorising failed to account for organisations, and the particular moral problems they face?
    2. What assumptions do we make about organisational structure, and why (e.g. organisations as ‘systemic’, or like machines)? How does this affect our perspective of their moral responsibility?
    3. What assumptions do we make about individual agents, and why (e.g. that they behave opportunistically)? How does this affect our perspective of organisational moral responsibility?
    4. What are some ways, either concrete or abstract, that we might reorient organisational life?
    Week 3. Meaning and Purpose
    On DRL Full text Read free
    Veltman, Andrea. Meaningful Work
    2016, Oxford University Press.
    Chapter 4, What Makes Work Meaningful?, pp. 105-112, 135-141.
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    Publisher’s Note: This book examines the importance of work in human well-being, addressing several related philosophical questions about work and arguing on the whole that meaningful work is central in human flourishing. Work impacts flourishing not only in developing and exercising human capabilities but also in instilling and reflecting virtues such as honor, pride, dignity, self-discipline, and self-respect. Work also attaches to a sense of purposefulness and personal identity, and meaningful work can promote both personal autonomy and a sense of personal satisfaction that issues from making oneself useful. Further still, work bears a formative influence on character and intelligence and provides a primary avenue for exercising complex skills and garnering esteem and recognition from others. The author defends a pluralistic account of meaningful work, identifying four primary dimension of meaningful work: (1) developing or exercising the worker’s capabilities, especially insofar as this expression meets with recognition and esteem; (2) supporting virtues; (3) providing a purpose, and especially producing something of enduring value; and (4) integrating elements of a worker’s life. In light of the impact that work has on flourishing, the author argues that well-ordered societies provide opportunities for meaningful work and that the philosophical view of value pluralism, which casts work as having no special significance in an individual’s life, is false. The book also addresses oppressive work that undermines human flourishing, examining potential solutions to minimize the impact of bad work on those who perform it.

    Comment: Veltman's text can be used first, to introduce students to the concept of meaningful work and philosophical analysis of its core characteristics; and second, to facilitate discussion on the importance of meaningful work in society, such as discussion about what types of activities counts as meaningful work, whether all people should have access to it, or what role the state plays in providing it, etc.

    Discussion Questions

    1. What are the features of meaningful work, according to Veltman? Does Veltman think meaningfulness – and consequently, meaningful work – is a subjective characteristic?
    2. Why does Veltman think it is useful to have objective measures of meaningfulness?
    3. Is all work meaningful? Why / why not?
      • Is work that is not meaningful the same as work that is meaningless?
      • According to Veltman, what characteristics makes work bad? How do you think we should respond to the existence of such work?
    4. How do you think we should understand the importance of meaningful work? Is it a basic need, something all people should have a right to, or is it simply a matter of personal preference?
    Full text Read free
    Terkel, Studs. Working: People Talk About What They Do All Day And How They Feel About What They Do
    1974, Pantheon Publishers.
    Introduction, pp. xi-xxvi.
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    Publisher’s Note: Perhaps Studs Terkel's best-known book, Working is a compelling look at jobs and the people who do them. Consisting of over one hundred interviews with everyone from a gravedigger to a studio head, from a policeman to a piano tuner, this book provides an enduring portrait of people's feelings about their working lives.

    Comment: Terkel's interviews are useful for a few reasons. They offer a firsthand account of how individuals relate to their particular types of work, and of the sorts of features that people tend to value in their work. Since many of these features align with Veltman's features of meaningfulness, i.e. mastery, a sense of purpose, socialisation, etc., the interviews serve as complementary material. They can help offer examples or cases to supplement discussion about Veltman's analysis.

    Discussion Questions

    1. What are some of the general conclusions that Terkel draws from his interviews? What values or experiences does he notice are common across different kinds of work?
    2. Do these align with Veltman’s objective measures of meaningful work?
    3. Do you think it is important for one’s work to be meaningful? Why / Why not? What role has meaningful work played in your own life?
    Full text Read free
    Marhoefer, Paul. Over the Road [Podcast]
    2020, Radiotopia & Overdrive Magazine.
    Optional Material: Season 1 Episode 2 (Transcript or Audio).
    Expand entry
    Abstract: A tale of two truckers in Grand Island, Nebraska: former real-estate agent Kenyette Godhigh-Bell, and third-generation owner-operator Jared Sidlo. One is testing the waters of a new career, while the other weighs the personal costs of a job he can’t (and won’t) quit.

    Comment: The podcast provides more anecdotal material through interviews, but from a more present-day context than Terkel's interviews, and therefore also serve a similar, supplemental role.

    Discussion Questions

    1. The interviewees discuss the experiences of their work as truck drivers. Are there any common experiences or features that emerge in the interviews? Are any of these experiences universal or shared across other professions? Discuss how your own experience of work relates to these interviews.
    2. Do you see evidence of Veltman’s objective measures of meaningfulness in the interviews? Give examples and discuss.
    Week 4. Economic Structures and Income
    Full text Read free
    Penner, J. E.. Aristotle, Arendt, and the Gentleman: How the Conception of Remuneration Figures in our Understanding of a Right to Work and Be Paid
    2015, In Virginia Mantavalou (ed.), The Right to Work: Legal and Philosophical Perspectives. Bloomsbury.
    Chapter 5 in The Right to Work: Legal and Philosophical Perspectives, pp. 87-97.
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    Abstract: This chapter is part of a larger work concerning what I call 'property fetishism', which is, briefly and roughly, a particular phenomenon or outlook in moral and political philosophy under which the "social thesis" is denied, or obscured, or diminished. The "social thesis" is the thesis that the "default" characterisation of human existence for the purposes of exploring interpersonal (including political)morality is not that of a hermit in some state of nature who shares no interests with others, but one in which interpersonal relations of real significance are native or natural to human existence. As such, those normative means, like the power to consent or to make agreements so as to be able to act cooperatively with others, are not some cultural achievement which we could plausibly be without, but are part and parcel of our natural endowments, in the same way as our basic responsiveness to reasons makes us (in part) the kind of creature that we are. Property fetishism works to deny, obscure, or diminish the significance of this human sociability principally by characterising acting in the social and political sphere as the interaction of "self-owners", as individuals principally constituted by the way in which they interact as possessors of property. As a rough picture that will do for the nonce; we shall return to the idea below.

    Comment: This article offers an interesting and accessible argument for a novel conception of remuneration. In doing so, Penner challenges one of the most foundational premises of a modern system of work - the idea that work and employment are synonymous - in a unique and original way. Therefore, this article can be used to prompt students to think about alternate models of remuneration, and to consider whether those models might offer a more humane system of paid work.

    Discussion Questions

    1. What is the author’s main aim in this article?
    2. What is the distinction between labour, work, and action that Arendt makes? Why might this conceptual distinction be useful?
    3. The author argues that remuneration was once conceptualised differently, through the practice of patronage. How did remuneration function in the case of the professional gentleman, according to Penner?
      • In what ways is this conception different from our current one?
      • Why makes such a conception attractive to the author? Why might it be useful?
    4. What are some objections that might be raised against this model of remuneration? How does the author respond?
    5. Do you find Penner’s argument convincing? Why / Why not?
    On DRL Full text Read free
    Greene, Amanda. Making a Living: The Human Right to Livelihood
    2019, In Jahel Queralt and Bas van der Vossen (eds.), Economic Liberties and Human Rights. Routledge..
    Chapter 8 in Economic Liberties and Human Rights, Introduction and Section 2, pp. 153-163.
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    Abstract: In this chapter I argue that we have a human right to livelihood. Although some economic rights have been defended under a human rights framework, such as freedom of occupation and the right to an adequate standard of living, the right to livelihood requires a separate defense. We have a livelihood when we are able to exercise some control over how we generate income and accumulate wealth. I argue that this control is good in itself, and that it leads to two further goods, social contribution esteem and a sense of self-provision. Beyond its being a right per se, having a livelihood also fulfills Joseph Raz’s conditions for being a constitutional right, insofar as it is a right that can be fairly and effectively protected through legal mechanisms, and for being a human right, insofar as it a right that can be suitably enforced through a system of international law.

    Comment: Greene's perspective, although not the same as Penner's, does share some important features, and as a result, she presents an argument for a right to livelihood which can help push students into another set of questions related to this weeks topic. These ask whether having agency over one's material resources and the manner of their acquisition is so important as to be essential, and consequently, whether that can be considered a right. One could also use this text to challenge the dominant rights narrative - perhaps a having a livelihood is essential, but not the sort of good that can be protected by rights. In that case, one could use the text to explore what other ways this important human capability might be protected, and by whom.

    Discussion Questions

    1. What is the author’s main aim in this article?
    2. In what three ways, according to the author, does a livelihood contribute to a person’s well-being?
      • Is having control over resource inflow the same as complete economic independence?
      • How is social contribution esteem different from simply the personal satisfaction of a job well done?
      • In what ways is the opportunity for self-provision morally significant?
    3. Why does the author think that market-based income is superior to publicly financed income?
    4. Is Greene’s argument persuasive? What might be some objections to a right to livelihood?
    Week 5. Disability, Gender, and Access to Work
    On DRL Full text Read free
    Albin, Einat. Universalising the Right to Work of Persons with Disabilities: An Equality and Dignity Based Approach
    2015, In Virginia Mantavalou (ed.), The Right to Work: Legal and Philosophical Perspectives. Bloomsbury.
    Chapter X in The Right to Work: Legal and Philosophical Perspectives, Section I, pp. 65-71, Section III and Conclusion, pp. 81-85.
    Expand entry
    Abstract: Rarely do labour law theories draw on disability studies. However, with the growing acceptance that both disability and labour are human rights issues that are concerned with dignity and equality, and that both fields of study tempt to address the social context of disadvantage, an opportunity emerges to bring the two discourses together. In this chapter, I take advantage of this opportunity to discuss the right to work. The interest lies in the new and crucially important direction that Article 27 of the Convention on the Rights of Persons with Disabilities (hereafter the CRPD or the Convention) has taken. Article 27, the latest international human rights instrument that has been adopted regarding the right to work, offers what I consider to be an innovative and welcome approach towards this right, while addressing some of the main concerns that were raised in the literature regarding the right to work as adopted in other international human rights documents and implemented in practice.

    Comment: This text presents several interesting arguments regarding the right to work of persons with disabilities and its relationship with a universal right to work. It can be used, first, to engage students with literature at the intersection of critical disability theory and philosophy of work; and second, to further discuss philosophical questions concerning who should have access to good work and why.

    Discussion Questions

    1. What are some of the barriers that persons with disabilities face in the labour market and workplace?
    2. Why might access to work be especially important for persons with disabilities to feel like full members of society? Albin discusses this in Section I, but you can also think about previous discussions on meaningful work.
    3. Why, according to Albin, does the CRPD represent a critical shift in the discussion about a right to work for persons with disability?
    4. What does Article 27 of the Convention state? Discuss any features of the article that you find interesting.
    5. What are some of the main concerns that confront a universal right to work? How, according to the author, does Article 27 provide an answer to these problems?
    6. What argument does the author provide as justification for a universalist approach? How does thinking about a right to work in terms of ‘abilities’ augment an understanding of the right to work?
    On DRL Full text Read free
    McKay, Ailsa. Promoting Gender Equity Through a Basic Income
    2013, In Karl Widerquist (ed.), Basic Income: An Anthology of Contemporary Research. Wiley Blackwell.
    Chapter 26 in Basic Income: An Anthology of Contemporary Research, Karl Widerquist (ed.), pp 178-184.
    Expand entry
    Abstract: Basic Income: An Anthology of Contemporary Research presents a compilation of six decades of Basic Income literature. It includes the most influential empirical research and theoretical arguments on all aspects of the Basic Income proposal.

    Comment: This text presents several interesting feminist arguments in favour of basic income, while offering some novel criticisms about the way 'work' is typically conceptualised in traditional UBI debates. In particular, McKay points out that most UBI discussion disregards unpaid work, which has a variety of impliciations for gendered labour and class division. Therefore, it can be used, first, to engage students with literature at the intersection of feminist philosophy, philosophy of gender, and philosophy of work; and second, to further discuss philosophical questions concerning how we conceptualise work and what happens when certain forms of work are prioritsed over others.

    Discussion Questions

    1. What is the author’s purpose, in this article?
    2. In what way, according to the author, does the current debate around basic income fail to recognise the social experiences of women? Why is it important to do so?
    3. How does basic income literature typically treat references to women and questions of gender inequality, according to the author?
    4. What solution does the author propose to these problems? How does she argue we should reconceptualise work?
    5. Why does the author refer to traditionally female work as “invisible”?
    Week 6. Class, Race, and the Work Ethic
    On DRL Full text Read free
    Shelby, Tommie. Justice, Work, and the Ghetto Poor
    2012, The Law and Ethics of Human Rights. 6 (1): 69-96.
    Excerpts. Introduction, pp.71-72; Section VI through Conclusion, pp. 86-96
    Expand entry
    Abstract: In view of the explanatory significance of joblessness, some social scientists, policymakers, and commentators have advocated strong measures to ensure that the ghetto poor work, including mandating work as a condition of receiving welfare benefits. Indeed, across the ideological political spectrum, work is often seen as a moral or civic duty and as a necessary basis for personal dignity. And this normative stance is now instantiated in federal and state law, from the tax scheme to public benefits. This Article reflects critically on this new regime of work. I ask whether the normative principles to which its advocates typically appeal actually justify the regime. I conclude that the case for a pro tanto moral or civic duty to work is not as strong as many believe and that there are reasonable responses to joblessness that do not involve instituting a work regime. However, even if we grant that there is a duty to work, I maintain that the ghetto poor would not be wronging their fellow citizens were they to choose not to work and to rely on public funds for material support. In fact, I argue that many among the black urban poor have good reasons to refuse to work. Throughout, I emphasize what too few advocates of the new work regime do, namely, that whether work is an obligation depends crucially on whether background social conditions within the polity are just.

    Comment: This text is useful for several reasons. First, it introduces an argument examining a civic obligation to work; second, it discusses that obligation in relation to structural injustices regarding socio-economic and racial inequality. It can be used to discuss the intersection of these topics more generally, or to further discuss philosophical questions concerning who should have access to good work and why.

    Discussion Questions

    1. What is the author’s main aim in this article?
    2. Does the author assume there exists a civic obligation to work? On what grounds? Do you agree or disagree with this assumption?
    3. What are some reasons, according to the author, for which the ghetto poor may reasonably refuse to work but which could be altered by small structural changes to American society? How does the author think these reasons could be addressed or resolved?
    4. What are the three major objections to a pro tanto civic obligation to work that the author presents? How does the author think these could be addressed or resolved?
    5. Do you think that these major objections are enough to override a pro tanto obligation to work?
    Full text Read free
    Rose, Mike. Blue Collar Brilliance: Questioning Assumptions About Intelligence, Work, and Social Class
    2009, The American Scholar. 78 (3): 43-49.
    Expand entry
    Abstract: Intelligence is closely associated with formal education - the type of schooling a person has, how much and how long - and most people seem to move comfortably from that notion to a belief that work requiring less schooling requires less intelligence. These assumptions run through our cultural history, from the post-Revolutionary War period, when mechanics were characterized by political rivals as illiterate and therefore incapable of participating in government, until today. More than once I've heard a manager label his workers as "a bunch of dummies." Generalizations about intelligence, work, and social class deeply affect our assumptions about ourselves and each other, guiding the ways we use our minds to learn, build knowledge, solve problems, and make our way through the world.

    Comment: This text is included because while written in a lay style and directed at non-academic readers, it still presents a philosophically interesting argument which challenges the normative assumptions that are often held about 'blue collar' work and professions. The text is therefore useful to raise questions about normative attitudes towards work ethic and work competance, especially as it falls along socio-economic class lines, and their implications for social justice.

    Discussion Questions

    1. What basic assumptions about work and intelligence is Rose attempting to challenge in this essay?
    2. What values are tradtionally associated with the working class, according to the author? Can you list any that he does not mention?
    3. What are some cultural or conceptual reasons, according to Rose, why we might associate working class jobs with low intelligence, lack of cleverness, etc.?
    4. What are some examples – involving verbal, mathematical, or physical skills – that the author raises to counter these long held cultural assumptions?
    5. What might be the value of subverting or challenging these basic assumptions? How could it help us create a fairer, more just system of work?
    Week 7. Political and Social Implications
    On DRL Full text Read free
    Estlund, Cynthia. Working Together: Crossing Color Lines at Work
    2005, Labor History. 46 (1):79-98.
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    Abstract: Amidst signs of declining social capital, the typical workplace is a hotbed of sociability and cooperation. And in a still-segregated society, the workplace is where adults are most likely to interact across color lines. The convergence of close interaction and some racial diversity makes the workplace a crucial institution within a diverse democratic society. Paradoxically, the involuntariness of workplace associations—the compulsion of economic necessity, of managerial authority, and of law—helps to facilitate constructive interaction among diverse co-workers. Where racial diversity is a fact of organizational life (and the law can help to make it so), then employers and workers have their own powerful reasons—psychological and economic—to make those relationships constructive, even amicable. I contend here that it is where we are compelled to get along, and not where we choose to do so, that we can best advance the project of racial integration.

    Comment: This text raises interesting questions about the relationship between diverse workplaces and democratic practices, and in particular, makes an interesting argument about the implications for racial integration. It can therefore be used to prompt students to think generally about democratic political structures, citizenship, and equality, while also encouraging discussion in particular about the role that work plays in promoting good civic practices.

    Discussion Questions

    1. What are the author’s main claims in this article?
    2. What are some of the reasons why diversity can be good for communities?
    3. What two propositions about the workplace does Estlund make before beginning her argument? Do you agree or disagree with these fundamental assumptions?
    4. What are some of the social benefits of work – the benefits of connectedness – that Estlund identifies?
    5. Why does Estlund think that the workplace presents a unique location for integration?
    6. What does Estlund argue are some of the consequences and social implications of racially diverse workplaces?
    7. What are some of the challenges still present in racially diverse workplaces?
    8. What are some of the political implications of diverse workplaces for democracy? What are some suggestions Estlund offers for how to promote or protect diversity in the workplace? Are there any ideas you might add?

PDF7Level

Sex, What Is It Good For?

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by Emma Holmes, David MacDonald, Yichi Zhang, and Samuel Dando-Moore
Funded by: The School of Philosophical, Anthropological and Film Studies, University of St Andrews

Introduction

This Blueprint is about the ethics of sex and the place of sex in our lives. We explore consent, desire, love, and responsibility. We hope it will help participants to delve deeper into well-known concepts, like consent, as well as to explore issues relating to sex they might not have considered before.

How to use this Blueprint?

This Blueprint features one main reading per week, accompanied by some further readings. The questions refer to the main readings, but your understanding will be enriched by exploring the other sources.

We suggest you spend a session before you start reading, having some preliminary discussions. This would include:

  • General content warnings for the group, which include discussions of unwanted and forced sexual interactions, personal identity where relevant for sexual consent (e.g. trauma experience, mental health, LGBT+ membership, ethnic or racial identity).
  • Making sure everyone is aware of the available support at your university/school/community in case the discussion causes emotional difficulties of any sort.
  • Collectively setting rules for how the discussions should go.
  • Researching the university/school/community’s policies about sex as well as the laws where you are.
  • Discussion of meaning of morally charged terminology such as “rape”, and how giving definitions might be complicated.
  • Discussion of what participants already know and hope to learn from the group.


Contents

    Week 1. Consent

    This week tackles a core question: what is consent? This is an important building block for most of the topics we will go on to cover and a central concept in ethical and legal discussions of sex.

    On DRL Full text Read free
    Alexander, Larry, Hurd, Heidi, Westen, Peter. Consent Does Not Require Communication: A Reply to Dougherty
    2016, Law and Philosophy. 35: 655-660..
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    Abstract: Tom Dougherty argues that consenting, like promising, requires both an appropriate mental attitude and a communication of that attitude.Thus, just as a promise is not a promise unless it is communicated to the promisee, consent is not consent unless it is communicated to the relevant party or parties. And those like us, who believe consent is just the attitude, and that it can exist without its being communicated, are in error. Or so Dougherty argues. We, however, are unpersuaded. We believe Dougherty is right about promises, but wrong about consent. Although each of us gives a slightly different account of the attitude that constitutes consent, we all agree that consent is constituted by that attitude and need not be communicated in order to alter the morality of another’s conduct.

    Comment: The authors argue that consent is an attitude, rather than an act of communication. They give two examples to support this view where the communication of consent doesn’t occur or goes wrong somehow, but nonetheless (they claim) it is intuitively a consensual interaction.

    On DRL Full text Read free
    Jenkins Ichikawa, Jonathan. Presupposition and Consent
    2020, Feminist Philosophy Quarterly. 6(4)..
    Further Reading
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    Abstract: I argue that “consent” language presupposes that the contemplated action is or would be at someone else’s behest. When one does something for another reason—for example, when one elects independently to do something, or when one accepts an invitation to do something—it is linguistically inappropriate to describe the actor as “consenting” to it; but it is also inappropriate to describe them as “not consenting” to it. A consequence of this idea is that “consent” is poorly suited to play its canonical central role in contemporary sexual ethics. But this does not mean that nonconsensual sex can be morally permissible. Consent language, I’ll suggest, carries the conventional presupposition that that which is or might be consented to is at someone else’s behest. One implication will be a new kind of support for feminist critiques of consent theory in sexual ethics.

    Comment: Here Ichikawa argues that the language of "consent" to sex presupposes that there is a 'requester' who asks for sex and a 'consenter' who then replies yes or no. Ichikawa argues that this reinforces sexist norms of how sex works.

    On DRL Full text
    Hurd, Heidi. The Moral Magic of Consent
    1996, Legal Theory 2(2): 121-146..
    Further Reading
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    Abstract: We regularly wield powers that, upon close scrutiny, appear remarkably magical. By sheer exercise of will, we bring into existence things that have never existed before. With but a nod, we effect the disappearance of things that have long served as barriers to the actions of others. And, by mere resolve, we generate things that pose significant obstacles to others' exercise of liberty. What is the nature of these things that we create and destroy by our mere decision to do so? The answer: the rights and obligations of others. And by what seemingly magical means do we alter these rights and obligations? By making promises and issuing or revoking consent When we make promises, we generate obligations for ourselves, and when we give consent, we create rights for others. Since the rights and obligations that are affected by means of promising and consenting largely define the boundaries of permissible action, our exercise of these seemingly magical powers can significantly affect the lives and liberties of others

    Comment: Good introduction to the topic of consent as it makes clear both how strange it is as a power and how pervasive it is in our moral practices. Goes on to provide an interesting argument for consent as a subjective mental state and offers an account of what that might be. Could support a lecture or seminar on consent, or would make good further reading if the topic is only touched on briefly.

    Study Questions

    1. What is “wanting” to have sex (in the sense that is relevant for consent)? Is it a desire, impulse, decision, or something else?
    2. Is it possible to consent to sex while communicating to your partner that you don’t consent?
    3. Is it possible to lie about whether you consent (or don’t consent) to sex?
    4. If consent is an attitude, do we always know whether we consent to sex?
    5. Is communication necessary for consent? Does the fact that Jane and Jim don’t talk at all about whether Jim can come to the party undermine their view that he comes to the party with Jane’s consent?
    Week 2. Lies and Disclosure

    This topic investigates the relationship between consent and lying or deceiving. We will ask when a lie renders sex non-consensual, or otherwise unethical, and why. We aim to build on the understanding of consent built in the previous week and use it to work out difficult questions about deceit and consent.

    Full text Read free
    Dougherty, Tom. Sex, Lies, and Consent
    2013, Ethics, 123(4): 717-744..
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    Abstract: How wrong is it to deceive someone into sex by lying, say, about one’s profession? The answer is seriously wrong when the liar’s actual profession would be a deal breaker for the victim of the deception: this deception vitiates the victim’s sexual consent, and it is seriously wrong to have sex with someone while lacking his or her consent.

    Comment: Dougherty argues that if something is a ‘deal-breaker’ for someone’s sexual consent - for example, they will only have sex if their partner is not a soldier - and their partner lies about it, then the sex they have is seriously wrong, because it is non-consensual. The argument goes like this: 1. It is seriously wrong to have non-consensual sex with someone because of their right to bodily autonomy - they should be able to decide when they want to have sex for any reason they choose. 2. When someone is deceived about one of their deal-breakers, they would not have consented to having sex if they had known the truth, so they haven’t really been able to make the decision for themselves about the sex they would actually be having. Therefore, sex when someone is deceived about a deal-breaker is seriously wrong. Dougherty spends the most time arguing for 2 - that deceit about deal-breakers renders sex non-consensual.

    Full text
    Fischel, Joseph J.. Screw Consent: A Better Politics of Sexual Justice
    2019, University of California Press..
    Further Reading: Chapter 3, 'The Trouble with Transgender "Rapists"'
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    Publisher’s Note: Joseph J. Fischel argues that the consent paradigm, while necessary for effective sexual assault law, diminishes and perverts our ideas about desire, pleasure, and injury. In addition to the criticisms against consent levelled by feminist theorists of earlier generations, Fischel elevates three more: consent is insufficient, inapposite, and riddled with scope contradictions for regulating and imagining sex. Fischel proposes instead that sexual justice turns more productively on concepts of sexual autonomy and access.

    Comment: This reading documents a troubling implication of certain views about consent and deceit so is useful for a real-life application of the debate.

    On DRL Full text Read free
    Tilton, Emily, Jenkins Ichikawa, Jonathan. Not What I Agreed To: Content and Consent
    2021, Ethics, 132(1): 127-154..
    Further Reading
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    Abstract: Deception sometimes results in nonconsensual sex. A recent body of literature diagnoses such violations as invalidating consent: the agreement is not morally transformative, which is why the sexual contact is a rights violation. We pursue a different explanation for the wrongs in question: there is valid consent, but it is not consent to the sex act that happened. Semantic conventions play a key role in distinguishing deceptions that result in nonconsensual sex (like stealth condom removal) from those that don’t (like white lies). Our framework is also applicable to more controversial cases, like those implicated in so-called “gender fraud” complaints.

    Comment: Tilton and Ichikawa attempt to work out what goes wrong in certain deception cases but not in others. This is useful as a reply to Dougherty's argument that sex from deception is always morally serious and it engages with the issues Fischel raises around gender deception.

    Study Questions

    1. Can sexual deception ever be innocuous? What sort of lies seem alright? 
    2. Stealthing is the practice of one partner secretly removing the condom from their penis without telling their partner during sex. Brosky (2017) asks: is stealthing only as bad as secretly putting on a condom when someone has said they don’t want to use one? If it is not as bad as stealthing, does this tell us that what is really going wrong in deception cases is the harm?
    3. Are there things that we ought to disclose before having sex just in case it is a deal-breaker for someone? Is it only if the “deal-breaker” has been made explicit?
    4. What are the difficulties in a legal response to consent and deceit? 5. What if I know someone will lie to me and I want to have sex with them anyway? Is that sex non-consensual?
    5. Is it really true that having sex with an unconscious person and deceiving someone into sex are wrong “for the same reason”, as Dougherty claims?
    6. Fischel (2019) documents how trans people have been prosecuted in the UK for failing to disclose to sexual partners that they are transgender. Are these cases different to the others (such as stealthing), as Fischel claims they are?
    7. Fischel replies that in these cases what is lied about is “bullshit” – questions like “are you a man?” are “bullshit questions” because of the differing social meanings these terms can have. Are these “bullshit questions”? Are there any “bullshit questions” when it comes to sexual consent?
    Week 3. 'Bad' Desires

    This week concerns whether fantasies, desires, or sexual preferences can be morally or politically ‘bad’ and, if so, what someone can and should do when they have such a desire. In the reading for this week, Bartky is focused on masochistic sexual desires, which she thinks are sometimes at odds with feminist beliefs. Other examples might be: sadistic desires; racial fetishes or preferences (only or especially being attracted to people of a certain race); only finding certain conventionally beautiful bodies attractive; and so on. Is there anything troubling about these desires? If there is, what is to be done?

    On DRL Full text
    Bartky, Sandra Lee. Femininity and Domination
    1990, Routledge..
    Feminine Masochism and the Politics of Personal Transformation, pp. 45-62.
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    Publisher’s Note: Bartky draws on the experience of daily life to unmask the many disguises by which intimations of inferiority are visited upon women. She critiques both the male bias of current theory and the debilitating dominion held by notions of "proper femininity" over women and their bodies in patriarchal culture.

    Comment: Chapter 4 is about what a feminist should do when they have a sexual desire which is in tension with their feminist beliefs in a way that makes them feel ashamed. There are two natural choices: to give up the shame and continue to have the desire, or to give up the desire. Bartky examines both of these choices and finds us in a tricky situation: it is sometimes apt and understandable to feel shame about a sexual desire (when it really is in tension with your principles), but she is sceptical about the view that we can change our desires at will or with therapy.

    On DRL Full text Read free
    Zheng, Robin. Why Yellow Fever Isn’t Flattering: A Case Against Racial Fetishes
    2016, Journal of the American Philosophical Association, 2(3): 400 - 419..
    Further Reading
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    Abstract: Most discussions of racial fetish center on the question of whether it is caused by negative racial stereotypes. In this paper I adopt a different strategy, one that begins with the experiences of those targeted by racial fetish rather than those who possess it; that is, I shift focus away from the origins of racial fetishes to their effects as a social phenomenon in a racially stratified world. I examine the case of preferences for Asian women, also known as ‘yellow fever’, to argue against the claim that racial fetishes are unobjectionable if they are merely based on personal or aesthetic preference rather than racial stereotypes. I contend that even if this were so, yellow fever would still be morally objectionable because of the disproportionate psychological burdens it places on Asian and Asian-American women, along with the role it plays in a pernicious system of racial social meanings.

    Comment: Zheng argues that some sexual desires are morally problematic - namely, racial fetishes. Some people defend racial fetishes by claiming they are mere aesthetic preferences, lacking racist content or origins. Zheng responds that they are objectionable regardless because of their role in the sexual objectification of certain racial groups. This is useful as a case study of a "bad" desire: is it really bad? What is bad about it? Can someone change it?

    On DRL Full text
    Willis, Ellen. Toward a Feminist Sexual Revolution
    1982, Social Text, 6: 3-21..
    Further Reading
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    Abstract: In this essay I argue that a sexual liberationist perspective is essential to a genuinely radical analysis of women's condition. Much of my argument centers on the psychosexual dynamics of the family, where children first experience both sexism and sexual repression. This discussion refers primarily to the family as it exists - actually and ideologically - for the dominant cultures of modern industrial societies. Clearly, to extend my focus backward to feudal societies or outward to the Third World would require (at the very least) a far longer, more complex article. I strongly suspect, however, that in its fundamentals the process of sexual acculturation I describe here is common to all historical (i.e., patriarchal) societies.

    Comment: Willis describes the double binds women are in: between being too good – boring, frigid, a sexual failure, a cold bitch – and being bad – easy, insatiable, demanding. Willis argues that the only way to solve this is to end the association between sex and badness. This presents an answer to Bartky's dilemma: we should choose to eradicate sexual shame, rather than our desires.

    Study Questions

    1. Is there anything wrong with having masochistic sexual desires? Does it depend on who has them and their social context? Does sadomasochism challenge or reinforce any sexual norms? (Does it create new sexual norms?)
    2. Are there unobjectionable sexual desires?
    3. Should we only be concerned with reality and not with fantasy?
    4. Is consent legitimate if your desires have been shaped by an oppressive society?
    5. Can you really be an advocate of sexual freedom while morally critiqueing sexual desires as Bartky does?
    6. Are there other “bad” desires (e.g. racial fetishes, sadistic desires, restrictive beauty conventions,…)?
    7. Can people change their desires generally? Can they change their sexual desires?
    8. Is there anything worrying about a movement calling for people to change their sexual preferences?
    9. Are getting rid of the desire and getting rid of the shame our only two options, as Bartky claims?
    Week 4. Sex, Desire and Love

    Proust’s The Captive and The Fugitive explore the complex relationship between sex, desire, and love in intimate relationships and shows how the boundary between sexual and romantic desire is often unclear. This session seeks to use the novel to explore questions about love, sex, and jealousy; as well as how the use of different artistic mediums affects our understanding of these issues.

    Full text Read free
    Proust, Marcel. In Search of the Lost Time, vol. 5, The Captive.
    1929, Various editions. Moncrieff, C.K. Scott and Kilmartin, Terence (trans)..
    From the paragraph starting 'No doubt, in the first days at Balbec' until 'These means of action are not wanting, alas!' (pp. 58-82 in the Read Free copy PDF conversion)
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    Publisher’s Note: Proust’s main character in the book, the narrator, lives with his major love interest, Albertine, in a Paris apartment during this time. He falls in love with her but is constantly tormented by her due to his jealousy. He suspects and accuses Albertine has other same-sex lovers. The volume’s name refers to how he wants to keep Albertine to himself, but she keeps trying (and eventually succeeds in) running away from him.

    Comment: In the excerpt, the narrator talks about his feelings for Albertine. Sentiments such as sexual desire, love, jealousy, and obsession intertwine, forming a vivid image of a possessive and miserable lover. One highlight of this part is him looking at Albertine sleeping. (See the interpretation of choreographer Roland Petit with the same excerpt/chapter ‘Look at her sleeping’.) To a large extent, this excerpt is also representative of the same mentality expressed throughout the entire book. NOTE: As the book has multiple editions, it is impossible to indicate the page range. The range listed above refers to the linked free e-book copy. The e-book itself doesn't have page numbers, but it can be converted to a PDF online and then it will.

    Petit, Roland. Looking at her sleeping
    2007, Harmonia Mundi..
    Further Materials
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    Abstract: A contemporary dance piece performed by Paris Opera Ballet.

    Comment: By showing body movements of love and sexual desire, this clip would provide an representation of the embodied dimension of Proust’s emotional and sexual rumination. We can learn from it that it will be partial understanding if we only describe, analyse and debate sex topics in a dryly manner within academia.

    Full text
    Luhmann, Niklas. Love as Passion: The Codification of Intimacy
    1987, Harvard University Press..
    Further Reading. Chapter 11, 'The Incorporation of Sexuality'
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    Publisher’s Note: Niklas Luhmann is one of the greatest of contemporary social theorists, and his ultimate aim is to develop a conceptual vocabulary supple enough to capture what he sees as the unprecedented structural characteristics of society since the eighteenth century. Ours is a society in which individuals can determine their own sense of self and function rather than have that predetermined by the strict hierarchy of former times, and a key element in the modern sense of individuality is our concept of love, marriage, and lasting personal relationships. This book takes us back to when passionate love took place exclusively outside of marriage, and Luhmann shows by lively references to social customs and literature how a language and code of behavior were developed so that notions of love and intimacy could be made the essential components of married life. This intimacy and privacy made possible by a social arrangement in which home is where the heart is provides the basis for a society of individuals—the foundation for the structure of modern life. Love is now declared to be unfathomable and personal, yet we love and suffer—as Luhmann shows—according to cultural imperatives. People working in a variety of fields should find this book of major interest. Social scientists will be intrigued by Luhmann’s original and provocative insights into the nature of modern marriage and sexuality, and by the presentation of his theories in concrete, historical detail. His work should also be capital for humanists, since Luhmann’s concern throughout is to develop a semantics for passionate love by means of extensive references to literary texts of the modern period. In showing our moral life in the process of revising itself, he thereby sheds much light on the development of drama and the novel in the seventeenth and eighteenth centuries.

    Comment: What is the difference between friendship and passionate love? By analysing history of European literature, Luhmann proposes a history of evolving emotional, intimate and conversational systems. This adds to the main reading in discussing nuances between relationships.

    Study Questions

    1. Can you think of any important ethical effects of jealousy? What does the novel have to say about the potential ethical upshots of jealousy?
    2. How does sexual desire function in the narrator’s relationship in the chapter?
    3. How do you feel about the same portrayal with different mediums, one with words (the novel), and the other with body movement (the dance)?
    4. How do we write about and analyse the subjective experience of desire and love?
    5. What is the relationship between love and sex?
    6. Does the interconnectedness of sex, love, and desire have implications for the morality of some types of sexual interaction? Is it harder or easier to work out if sex is consensual when love is also present?
    Week 5. Responsibility

    This week seeks to explore an alternative view of how consent works in sexual morality: the relational view. Focusing on Quill Kukla’s 2021 paper, the intended outcome of this session is to allow participants to discuss how much care and attention one owes one’s sexual partners. This revolves around questions of how an individual’s characteristics affect how they consent, and how much others will need to construct a positive environment for this consent to function best. Example included in the paper are women’s ability to consent to sex with men being undermined by sexism, and people with memory loss’s ability to consent being undermined by their own capabilities, or lack thereof. The aim of this week is to ask what people can do to ensure other’s consent is looked after, and when (if ever) we can say that an individual cannot consent to sex at all.

    On DRL Full text Read free
    Kukla, Quill R.. A Nonideal Theory of Sexual Consent
    2021, Ethics, 131(2): 270-292..
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    Abstract: Our autonomy can be compromised by limitations in our capacities, or by the power relationships within which we are embedded. If we insist that real consent requires full autonomy, then virtually no sex will turn out to be consensual. I argue that under conditions of compromised autonomy, consent must be socially and interpersonally scaffolded. To understand consent as an ethically crucial but nonideal concept, we need to think about how it is related to other requirements for ethical sex, such as the ability to exit a situation, trust, safety, broader social support, epistemic standing in the community, and more.

    Comment: Kukla uses this paper to describe a view of consent which is relational. This means that rather than asking questions about what each person individually consented to or not, the question is how the people having sex communicated. If they communicate sufficiently well then the sex is consensual, and if they do not it is not. We can use this to challenge a view of consent which has been implicit in most of the readings so far. This paper is used to discuss blameworthiness and responsibility for wrongful sex, and to ask questions about what the real world obligations of agents are, given their lack of complete information

    Full text Read free
    Dougherty, Tom. Affirmative Consent and Due Diligence
    2018, Philosophy and Public Affairs, 46(1).
    Further Reading
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    Summary: This paper tries to answer the problem of the moral luck of sex. It uses examples of conduct where the responsible agent fails to check properly for consent, and asks how much of a difference it makes whether their partner considers themselves to have consented or not. It concludes that there are two different obligations: one to conduct due dilligence to ascertain the prescence of valid consent and other to refrian from non-consensual sex.

    Comment: This paper provides an alternative answer to how to determine individual responsibility to Kukla, Quill R. (2018) 'A Nonideal Theory of Sexual Consent'.

    Study Questions

    1. How would mental illhealth (e.g. disability: ADHD, or Dementia; Illness: Anxiety, Depression, trauma experience or PTSD) affect one’s ability to consent to sex freely and how, if possible, could one skaffold the consent of a mentally ill partner?
    2. What do you think about Kukla’s example of sex in residential care for elderly people? Is it possible to have morally good sex in this situation?
    3. Is it possible to scaffold an unknown persons’s consent enough to be sure the sex is consensual on a one-night-stand under Kukla’s view?
    4. Does Kukla’s “relational” view of consent or Dougherty’s “Intentional” view explain sexual consent better?
    5. Does a requirement for an “enthusiastic Yes” that many university sexual consent campaigns focus on cover the issues in Kukla’s paper sufficiently?
    Week 6. Sex Work and a Caribbean Case Study

    This week aims to use research about the history of sex work and its perceptions in the Caribbean to explore questions of what counts as sex work, how sex work is viewed, what sex work is like, and the ethics of sex work in light of our discussions in previous weeks. 

    On DRL Full text
    Kempadoo, Kamala. Sexing the Caribbean: Gender, Race and Sexual Labour
    2004, Routledge..
    Chapter 3, 'Sex, Work, Gifts, and Money: Prostitution and other Sexual-Economic Transactions', pp. 53-87
    Expand entry
    Publisher’s Note: This unprecedented work provides both the history of sex work in this region as well as an examination of current-day sex tourism. Based on interviews with sex workers, brothel owners, local residents and tourists, Kamala Kempadoo offers a vivid account of what life is like in the world of sex tourism as well as its entrenched roots in colonialism and slavery in the Caribbean.

    Comment: Chapter 3 is about the perceptions of sex as transactional in the Caribbean and how the definition of "prostitution" has shifted over time. It details how sex work is organised, both in brothels and in other establishments, such as hotels, nightclubs, etc. It explores the experiences and feelings of women who have experiences of various kinds of transactional sex. This chapter can be used as a case study which allows the reader to explore sex work through a variety of lenses: its interaction with broader social issues like racism and poverty; the place of transactions and intimacy in sex and sex work; sexual norms and the social meanings of sexual relationships; and freedom and choice when engaging in sex and sex work.

    Study Questions

    1. What is the social impact or function of sex work? What is the difference between it, concubinage, and marriage? How did it change over time?
    2. “Sex workers stress the possibility of finding tenderness and sexual pleasure for herself or himself.” What do we think of the possibility of transactional and intimate sex (or generally non-romantic sex)? Does this have any implications for whether sex work can be fulfilling or non-exploitative work?
    3. “In Guyana, the Dominican Republic, Belize, and Cartagena, various parts of the body are defined as off-limits to the client, commonly a woman’s breasts and lips.” They’re reserved for a romantic partner or spouse. Are there any aspects of sex which we find inappropriate for a transactional interaction? Does the fact that the intimate parts are “off limit” affect what you think of the sex work?
    4. What counts as sex work as opposed to merely someone having sex for materialistic benefit? What is the difference between paying for sex and giving a “gift” for sex? Can we describe ‘mistresses’ as prostitutes, when their primary motivation for being in the arrangement is to gain materialistic benefits?
    5. How do gender and race affect the definition and social effects of sex work?
    Week 7. Sexual Planning and Sexual Promises

    This week aims to use previous weeks’ analysis of the general conditions under which sex is morally permissible and apply it to a specific case. The case of promising challenges our intuitions about communication, responsibility for others, and other consent concepts. This leads to asking whether sex is fundamentally different from other actions, and if it is what the previous moral and social concepts discussed mean for whether sexual promises can be permissibly made.

    On DRL Full text Read free
    Liberto, Hallie. The Problem with Sexual Promises
    2017, Ethics, 127(2): 383-414..
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    Abstract: I first distinguish promises with positive sexual content (e.g., promises to perform sexual acts) and promises with negative sexual content (e.g., promises to refrain from sexual acts—as one does when making monogamy promises). I argue that sexual content—even positive sexual content—does not cause a promise to misfire. However, the content of some successful promises is such that a promisee ought not to accept the promise, and, if she does accept, she ought then to release her promisor from the promise. I argue that both positive and negative sexual promises have content of this kind.

    Comment: Liberto argues that promises to have sex, and promises not to have sex, are a special type of promise that it is morally wrong to make. She does this by first arguing why promises to have sex are “overextensive”. This means that sexual promises promise something too important: sex. After she concludes that promises to have sex are overextensive she spends the second half of the paper arguing why promises not to have sex (i.e. monogmany promises) are not disanalogous to promises to have sex, and thus are also overextensive.

    Study Questions

    1. Can promises to have, or not have, sex ever be morally binding?
    2. Is Jane obliged to have sex with John if he wins the football game?
    3. Is it permissible to hold your partner to being monogamous?
    4. Is there an important difference between making a binding plan to have sex and making a binding promise to have sex?

PDF8Level

Feminist philosophy

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by Anne-Marie McCallion
Funded by: AHRC

Introduction

This reading group blueprint offers an introductory overview to the topic of feminist philosophy. It explores key texts within the fields of feminist ecology, black feminist epistemology, Queer theory, and Marxist feminism. It offers students the opportunity to critically engage with a variety of global feminist issues as well as a series of thinkers who are situated across a variety of persuasions and feminist specialisms. There are eight texts in total contained in this blueprint and they are best accessed in the order that they are laid out as each text builds – in some way – on the one prior.


Contents

    On DRL Full text Read free
    1.
    Menon, Nivedita. Seeing Like a Feminist
    2012, Penguin India and Zubaan Books..
    Chapter 3: 'Desire', pp. 91-111
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    Publisher’s Note:

    For Nivedita Menon, feminism is not about a moment of final triumph over patriarchy but about the gradual transformation of the social field so decisively that old markers shift forever. From sexual harassment charges against international figures to the challenge that caste politics poses to feminism, from the ban on the veil in France to the attempt to impose skirts on international women badminton players, from queer politics to domestic servants’ unions to the Pink Chaddi campaign, Menon deftly illustrates how feminism complicates the field irrevocably. Incisive, eclectic and politically engaged, Seeing like a Feminist is a bold and wide-ranging book that reorders contemporary societ

    Comment: Nivedita Menon is an influential feminist academic, who briefly taught in Lady Shri Ram College, University of Delhi, and is currently a professor of political science in Jawaharlal Nehru University, New Delhi. What probably heightens her ability to see through the flawless nude makeup of our patriarchal culture is the fact that she was brought up in the Nair community of Kerala which, until her grandmother’s generation, was matrilineal. Seeing Like A Feminist is about both the challenges faced by feminism in India as well as global and intersectional movements of feminism. It covers a wide range of issues like the Hindu Code Bills, the Pink Chaddi campaign that was heavily criticized by the media, ‘gender verification’ tests for the Olympic Games, Section 377 of the Indian Penal Code, gender performativity, the Women’s Reservation Bill (Sharma, 2016). In this chapter, Menon critically examines the concept of ‘nature’ how it functions to corset our perception and actions, and in turn, constrain woBTQ+ emancipation.

    Discussion Questions

    1. “Selectively equating ‘unnatural’ with ‘immoral’ is a way of suffocating the debate” In what other social debates do we see this move being made? (p. 94)
    2. Would you say ‘nature’ itself is an inherently politically loaded idea, or is it simply its persistent equivocation with normative ethical frameworks which has rendered it synonymous with an unquestionable necessity about the way things are/ought to be? (pp. 93-4)
    3. Is describing queerness as the result of nature a solution to homophobia? (p. 97)
    4. “But the whole unpredictable thing about politics is that, often, counterhegemonic voices are able to tip the scales within a constellation produced by range of heterogenous ideas and circumstances.” What does Nivedita mean by this? And can you think of some examples of this? (p. 100)
    5. What is the relationship between class and queerness? (pp. 103-104)
    6. To what extent can hijras be said to share women’s experiences? (pp. 105-106)
    7. Should people everywhere be given the option of a third gender on passports and other legal documents? Should gender simply not be a question which is asked on such documents? (p. 106)
    8. Would you say the ‘glamorisation’ of the gay ‘lifestyle’ has mostly helped or hindered the LGBTQ+ movement? (p. 109)
    9. What are some of the central lessons which can be extracted from this chapter?
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    2.
    Plumwood, Val. Feminism and the Mystery of Nature
    1994, Routledge..
    Chapter 1: 'Feminism and Ecofeminism', pp. 19-41
    Expand entry
    Publisher’s Note:

    Two of the most important political movements of the late twentieth century are those of environmentalism and feminism. In this book, Val Plumwood argues that feminist theory has an important opportunity to make a major contribution to the debates in political ecology and environmental philosophy. Feminism and the Mastery of Nature explains the relation between ecofeminism, or ecological feminism, and other feminist theories including radical green theories such as deep ecology. Val Plumwood provides a philosophically informed account of the relation of women and nature, and shows how relating male domination to the domination of nature is important and yet remains a dilemma for women.

    Comment: Val Plumwood (11 August 1939 – 29 February 2008) was an Australian philosopher and ecofeminist known for her work on anthropocentrism. From the 1970s she played a central role in the development of radical ecosophy. Working mostly as an independent scholar, she held positions at the University of Tasmania, North Carolina State University, the University of Montana, and the University of Sydney. Feminism and the Mastery of Nature draws on the feminist critique of reason to argue that the master form of rationality of western culture has been systematically unable to acknowledge dependency on nature, the sphere of those it has defined as ‘inferior’ others. Plumwood illuminates the relationship between women and nature, and between ecological feminism and other feminist theories. This chapter on Feminism and Ecofeminism is situated here in the list because it furthers the critical evaluation of nature which Menon draws by turning the discussion on it’s head. Whilst Menon illustrates the ways in which the of nature is utilised as a means of distorting ‘moral’ and political action, Plumwood illustrates the ways in which the concept of nature itself has been distorted and corrupted by colonial and patriarchal realities.

    Discussion Questions

    1. Why is the relationship between nature and culture gendered?
    2. What are the different ways in which feminists have theorised about the distinction between nature and culture?
    3. What do you think about this distinction?
    4. What is ‘backgrounding’? And what other aspects of women’s lives do you think are ‘backgrounded’?
    5. On page 32 Plumwood quotes Alison Jagger’s discussion of gender roles leading to the overdevelopment/underdevelopment of certain aspects of our character. Do you agree with this? What are some ways this can be evidenced?
    6. On page 37 Plumwood states that women have been associated with nature because of their ‘uncontrollable’ bodies. What does she mean by this?
    7. In what ways have women’s choices surrounding reproduction been constrained?
    8. What do you think about the ‘abstract pro-nature’ approach to reproduction? Is there anything to be said in favour of it?
    9. What is Plumwood’s suggestion for how we ought to go about theorising about reproduction in light of her rejection of dualism?
    10. Has this chapter changed your position/opinion on anything? If so, what.
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    3.
    Davis, Angela. Women, Race, and Class
    1981, Random House..
    Chapter 1: 'The Legacy of Slavery: Standards for a New Womanhood'
    Expand entry
    Publisher’s Note:

    Angela Davis provides a powerful history of the social and political influence of whiteness and elitism in feminism, from abolitionist days to the present, and demonstrates how the racist and classist biases of its leaders inevitably hampered any collective ambitions. While Black women were aided by some activists like Sarah and Angelina Grimke and the suffrage cause found unwavering support in Frederick Douglass, many women played on the fears of white supremacists for political gain rather than take an intersectional approach to liberation. Here, Davis not only contextualizes the legacy and pitfalls of civil and women’s rights activists, but also discusses Communist women, the murder of Emmitt Till, and Margaret Sanger’s racism. Davis shows readers how the inequalities between Black and white women influence the contemporary issues of rape, reproductive freedom, housework and child care in this bold and indispensable w

    Comment: Angela Davis is an American political activist, philosopher, academic and author. She is a professor at the University of California and a longtime member of the Communist Party USA. She is also a founding member of the Committees of Correspondence for Democracy and Socialism (CCDS) and the author of over ten books on class, feminism, race, and the US prison system. Women, Race and Class is a Marxist feminist analysis of gender, race and class. The third book written by Davis, it covers U.S. history from the slave trade and abolitionism movements to the women's liberation movements which began in the 1960s. In this chapter, Davis examines and describes the unwritten history of black women slaves and their legacies.

    Discussion Questions

    1. What does the lack of scholarly engagement with the female slave tell us about historical scholarship more broadly? (p. 7)
    2. To what extent does this alter the credibility of the scholarship which has already taken place on the black male slave?
    3. What kind of labour was common for the female slave? And what can this tell us about contemporary notions of femininity? (p. 8)
    4. “The special abuses inflicted on women thus facilitated the ruthless economic exploitation of their labour” (p. 10) This was the position of the Black Woman slave. To what extent can this be generalised as a universal remark upon the woman’s condition?
    5. What was the condition of pregnant slaves who laboured in the fields? (p. 11)
    6. “As the ideology of femininity—a by-product of industrialization—was popularized and disseminated through the new ladies’ magazines and romantic novels, white women came to be seen as inhabitants of a sphere totally severed from the realm of productive work.” What is the ‘ideology of femininity’? (p. 12)
    7. How was the ‘matriarchal’ family structure – which was supposedly present in slave families – utilised to legitimise the denigration of black men, women, and families?
    8. “The salient theme emerging from domestic life in the slave quarters is one of sexual equality.” Discuss. (p. 16)
    9. Who was Harriet Tubman? Please feel free to revisit the text or use any other resources you have to hand at the moment to answer this question. (p. 18)
    10. “This was one of the greatest ironies of the slave system, for in subjecting women to the most ruthless exploitation conceivable, exploitation which knew no sex distinctions, the groundwork was created not only for Black women to assert their equality through their social relations, but also to express it through their acts of resistance.” Discuss.
    11. Does the utilisation of rape as a method of intimidation tell us something salient about the eroticisation and hyper-sexualisation of women who belong to oppressed racial groups? (p. 19)
    12. Discuss Genovese’s diagnosis of the problem of raphite men against black women. (p. 20)
    13. “It was those women who passed on to their nominally free female descendants a legacy of hard work, perseverance and self-reliance, a legacy of tenacity, resistance and insistence on sexual equality—in short, a legacy spelling out standards for a new womanhood”. In what ways have you witnessed the standards of a new womanhood emerge in your own lives and in the lives of the women around you? (p. 21)
    On DRL Full text
    4.
    Phadke, Shilpa. Why Loiter?: Women And Risk On Mumbai Streets
    2011, Penguin India..
    Chapter 3: 'Good Little Women', pp 34-43
    Expand entry
    Publisher’s Note:

    1950s Calcutta. Seventeen-year-old Shankar walks on to Old Post Office Street to become a clerk in the Calcutta High Court. There he meets the last English barrister, and thus begins their unusual and unforgettable relationship.

    The Great Unknown is the moving story of the many people Shankar meets in the courtrooms and lawyers’ chambers of Old Post Office Street—some seeking justice, others watching the drama of life unfold. It offers a uniquely personal glimpse into their PBI – World of unfulfilled dreams and duplicity, of unexpected tragedy, as well as hope and exhilaration.

    Here you will meet Marian Stuart, who journeys from Lebanon to PBI – India in search of a husband and happiness; the once-rich but now-destitute Englishman James Gould; Helen Grubert, the embittered Anglo-PBI – Indian typist, who wins her breach-of-promise case but has a miraculous change of heart; Nicholas Droulas, the betrayed Greek sailor desperate for revenge; Shefali Mitra, the distraught mother fighting to hold on to er she did not give birth to; Chhoka-da, the benevolent babu who takes the young clerk under his wing; and the barrister sahib who profoundly enriches Shankar’s life with his own experiences.

    The Great Unknown (Kato Ajanarey), Sankar’s debut novel, first appeared in Desh in 1955. An instant success, it remains immensely popular more than fifty years after its publication. This first-ever English translation captures the simplicity and poignancy of the origi

    Comment: Shilpa Phadke is a researcher, writer, and pedagogue. She is a Professor at the Tata Institute for Social Sciences and chairperson for the Centre for the Study of Contemporary Culture, School of Media and Cultural Studies. Her research interests include: gender and the politics of space, the middle classes, sexuality and the body, feminist politics among young women, reproductive subjectivities, feminist parenting, and pedagogic practices. Why Loiter presents an original take on women’s safety in the cities of twenty-first century India, it maps the exclusions and negotiations that women from different classes and communities encounter in the nation’s urban public spaces. Basing this book on more than three years of research in Mumbai, Shilpa Phadke, Sameera Khan and Shilpa Ranade argue that though women’s access to urban public space has increased, they still do not have an equal claim to public space in the city. And they raise the question: can women’s access to public space be viewed in isolation t of other marginal groups? In this chapter, Phadke explores the myth of the ‘good woman’ and how gendered virtues such as chastity and ‘respect’ function ultimately to inhibit women’s safety on urba

    Discussion Questions

    1. What are the images that come to mind when you think of the ‘Good Woman’? And how much influence do you think this has had over your own life?
    2. “She is the woman who can make the habitually apathetic Mumbaikars take to the streets in outrage when she is sexually assaulted” Do you think that public outrage at sexual assault is selective? If so, how much of this conditioned by the image of the ‘good woman’? (pp. 34-35)
    3. How is dialogue surrounding safety on the streets dominated by concerns for middle-class women? Would you say that working-class women are entirely excluded from consideration on this matter? (pp. 36-7)
    4. Are there other performative displays of respectability that you can think of? (p. 37)
    5. Do you agree that the binary between public/private perfectly maps onto the binary between good/bad women? If so, can you think of any further examples to illustrate this? (p. 38)
    6. Do you think there is a general anxiety surrounding being able to distinguish between ‘good’ and ‘bad’ women? If itself differently in men than it does in women? (p. 39)
    7. What does the lack of public outrage at rape cases which are committed against sex workers tell us about hegemonic depictions of women’s sexuality, and women’s societal position more broadly? (p. 40)
    8. The author points out that the general reluctance to press charges after sexual assault reveals the embedded shame that families (and women themselves) prioritise over the mental and physical health of the victim of the crime. What else might this tell us? (p. 41)
    9. Discuss some of the ways in which “The inextricable connection of safety to respectability” bars women from safety. (p. 42)
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    5.
    hooks, bell. All About Love: New Visions
    2000, New York: William Morrow..
    Chapter 2: 'Justice: Childhood Love Lessons'
    Expand entry
    Publisher’s Note:

    All About Love offers radical new ways to think about love by showing its interconnectedness in our private and public lives. In eleven concise chapters, hooks explains how our everyday notions of what it means to give and receive love often fail us, and how these ideals are established in early childhood. She offers a rethinking of self-love (without narcissism) that will bring peace and compassion to our personal and professional lives, and asserts the place of love to end struggles between individuals, in communities, and among societies. Moving from the cultural to the intimate, hooks notes the ties between love and loss and challenges the prevailing notion that romantic love is the most important love of all.

    Visionary and original, hooks shows how love heals the wounds we bear as individuals and as a nation, for it is the cornerstone of compassion and forgiveness and holds the power to overcome shame.

    For readers who have found ongoing delight and wisdom in bell hooks's life and work, and for those who are just now discovering her, All About Love is essential reading and a brilliant book that will change how we think about love, our culture-and one another.

    Comment: bell hooks, is an American author, professor, feminist, and social activist. The name "bell hooks" is borrowed from her maternal great-grandmother, Bell Blair Hooks. The focus of her writing is the intersectionality of race, capitalism, and gender, and what she describes as their ability to produce and perpetuate systems of oppression and class domination. All About Love offers radical new ways to think about love by showing its interconnectedness in our private and public lives. In this book, hooks explains how our everyday notions of that it means to give and receive love often fail us, and how these ideals are established in early childhood. In this chapter on Justice, hooks confronts the injustice of childhood by critically examining the lack of autonomy and respect often endured by children. She gracefully articulates the manner in which this injustice lays the groundwork for further distortions and injustices in the world.

    Discussion Questions

    1. Would you say it was fair to claim that our conception of ‘discipline’ particularly when it is applied to children – is ‘masculinised’?
    2. “There can be no love without Justice.” Discuss.
    3. Do you agree that there should be some systems in place to uphold ‘children’s rights’?
    4. Is the neglect and abuse of children a structural injustice? If so, to what extent does Hooks’s proposition for a children’s ‘rights’ represent an individualistic solution to a structural problem?
    5. Is there a chance that such systems may disproportionately legislate against and penalise actions by mothers as opposed to fathers?
    6. How might such systems be potentially distorted by sexist ideals of the ‘good’ mother?
    7. What does Hooks’s analysis of popular support for physical punishment of children tell us about dominant attitudes towards violence?
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    6.
    Hill Collins, Patricia. Black Feminist Thought
    2000, 2nd Edition. Routledge..
    Chapter 11: 'Black Feminist Epistemology' pp. 251-271
    Expand entry
    Publisher’s Note:

    In spite of the double burden of racial and gender discrimination, African-American women have developed a rich intellectual tradition that is not widely known. In Black Feminist Thought, originally published in 1990, Patricia Hill Collins set out to explore the words and ideas of Black feminist intellectuals and writers, both within the academy and without. Here Collins provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, bell hooks, Alice Walker, and Audre Lorde. Drawing from fiction, poetry, music and oral history, the result is a book that provided the first synthetic overview of Black feminist thought and its canon.

    Comment: Patricia Hill Collins is an American academic specializing in race, class, and gender. She is a Distinguished University Professor of Sociology Emerita at the University of Maryland. She was the 100th president of the ASA and the first African-American woman to hold this position. Collins's work primarily concerns issues involving race, gender, and social inequality within the African-American community. In Black Feminist Thought, Collins sets out to explore the words and ideas of Black feminist intellectuals and writers, both within the academy and without. Here Collins provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, bell hooks, Alice Walker, and Audre Lorde. In this chapter, Collins outlines and illuminates the framework for a black feminist epistemology by juxtaposing it against Western epistemologies that have dominated and hindered thought. In doing so, Collins also underlines the necessity of alternative epistemologies to render the lives of black women intelligible.

    Discussion Questions

    1. What is the difference between an epistemology, paradigm, and methodology? (p. 252)
    2. Can you think of some examples of how knowledge validation processes reflect the interests of elite white men? (p. 253)
    3. Collins claims that part of the way Black feminist thought is kept out of legitimised spheres of knowledge is by allowing a few select black women into the academy and encouraging them to espouse the same Eurocentric ‘universally’ accepted knowledges as their white male colleagues. Do you agree with this? If so, do you think black women are the only marginalised group that we can observe this happening to? (p. 254)
    4. Do you agree with the claim that women are more likely to rely on first-hand experience than men? If so, why? (p. 259)
    5. “the differences distinguishing U.S. Black women from other groups, even those close to them, lies less in Black women’s race or gender identity than in access to social institutions that support an ethic of caring in their lives”. Do you agree with this claim? (pp. 264-5)
    6. Many feminist scholars have pointed out that the widespread exclusion of situated perspectives and situated knowledge is damaging to women, but why is it so central to Black women’s oppression in particular?
    7. Does the ‘universal’ emerge from attending to the fine details of the particular? (pp. 268-9)
    8. “Partiality, and not universality, is the condition of being heard” What does Collins mean by this? (p. 270)
    9. How does the existence of Black Feminist Epistemology challenge what currently passes for Truth? Be as specific as possible.
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    7.
    Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity
    1990, Routledge..
    Chapter 1: 'Subjects of sex/gender/desire'
    Expand entry
    Publisher’s Note:

    One of the most talked-about scholarly works of the past fifty years, Judith Butler’s Gender Trouble is as celebrated as it is controversial. Arguing that traditional feminism is wrong to look to a natural, 'essential' notion of the female, or indeed of sex or gender, Butler starts by questioning the category 'woman' and continues in this vein with examinations of 'the masculine' and 'the feminine'. Best known however, but also most often misinterpreted, is Butler's concept of gender as a reiterated social performance rather than the expression of a prior reality. Thrilling and provocative, few other academic works have roused passions to the same exten

    Comment: Judith Pamela Butler is an American philosopher and gender theorist whose work has influenced political philosophy, ethics, and the fields of third-wave feminist, queer, and literary theory. In 1993, Butler began teaching at the University of California, Berkeley, where they have served, beginning in 1998, as the Maxine Elliot Professor in the Department of Comparative Literature and the Program of Critical Theory. They are also the Hannah Arendt Chair at the European Graduate School. In Gender Trouble Butler argues that gender is a kind of improvised performance. The work is influential in feminism, women's studies, and lesbian and gay studies, and has also enjoyed widespread popularity outside of traditional academic circles. Butler's ideas about gender came to be seen as foundational to queer theory and the advancing of dissident sexual practices during the 1990s. In this chapter, Butler critically assesses central literatures that have sought to define and illuminate gender and sexuality; in doing so, they lay the groundwork for their subsequent critique of hegemonic depictions of gender binaries.

    Discussion Questions

    1. Paraphrasing Foucault, Butler writes: “Juridical systems of power produce the subjects they subsequently come to represent”. What does this mean? (p. 2)
    2. Do you agree with Butler’s claim that the existence of the ‘subject’ should be understood as arising from the mythical state of nature hypothesis and illusionary social contract? (p. 2)
    3. What is political ‘representation’? And is there an alternative to the ‘stable subject’? (p. 4)
    4. What is the central point of Butler’s discussion of De Beauvoir and Irigaray? (p. 10)
    5. Do you think the destruction of ‘sex’ would lead to women assuming the status of the universal subject? (pp. 18-20)
    6. Is this a desirable goal? (pp. 18-20)
    7. What does Haar mean by “All psychological categories … derive from the illusion of substantial identity”? (pp. 20-21)
    8. What does Butler mean by “it would seem that the ontology of substances itself is not only and artificial effect, but essentially superfluous”? (p. 24)
    9. Do you agree with Wittig that ‘Sex’ does not precede oppression? (p. 25)
    10. How significant do you think the role of language is in ‘marking’ gender? (p. 25)
    11. Discuss the claim that Butler extracts from Foucault that “the subject” does not have access to a sexuality that is somehow ‘outside’ or ‘before’ the power that prohibits, regulates, and creates it. (p. 29)
    12. What are some of the “contingent acts” that present gender as a “naturalistic necessity”? (p. 33)
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    8.
    Plumwood, Val. Feminism and the Mystery of Nature
    1994, Routledge..
    Chapter 2: 'Dualism and the Logic of Colonisation', pp. 41-69
    Expand entry
    Publisher’s Note:

    Two of the most important political movements of the late twentieth century are those of environmentalism and feminism. In this book, Val Plumwood argues that feminist theory has an important opportunity to make a major contribution to the debates in political ecology and environmental philosophy. Feminism and the Mastery of Nature explains the relation between ecofeminism, or ecological feminism, and other feminist theories including radical green theories such as deep ecology. Val Plumwood provides a philosophically informed account of the relation of women and nature, and shows how relating male domination to the domination of nature is important and yet remains a dilemma for women.

    Comment: Here we return to Feminism and the Mastery of Nature by Plumwood, but this time to the second chapter which discusses Dualism. This chapter is situated here in the list to provoke discussion of the gender binary and the extent to which critical analysis of dualism can be utilised to dismantle dominant depictions of sex and gender. In this chapter, Plumwood argues that the dualisms like man/woman, black/white, and good/bad all posses the same logical form and they are what underlie the logic of colonisation, domination and patriarchy. In making this argument, Plumwood gives us reason to be sceptical of other philosophical dualisms like subject/object, reason/emotion.

    Discussion Questions

    1. Do you agree with Plumwood that colonisation creates the identity of the colonised? (p. 41-2) And that ‘woman’ is made from the dross and refuse of a man? (p. 44) Is there anything you don’t understand about the list of dualisms which is presented on page 43?
    2. What do you make of Plumwood’s assessment of Aristotle’s justification for various forms of dominion on page 46? Do you agree that they are all inseparably interconnected?
    3. Is it true that the more unstable a ‘master’s identity’ the more aggressively it needs to be asserted? Can you think of any additional examples for this?
    4. In what ways has ‘Inclusion’ impacted women and – what has historically been segregated as – women’s work?
    5. Do you think homoginisation and stereotyping happens only to oppressed classes of people? Is there a difference between the stereptypes we have for men and the ones we have for women?
    6. If there is a difference here, do you think it is morally significant?
    7. What is the difference between a dualism anAre there any instances in which it may be suitable to adopt the cavern of reversal strategy? (p. 62)
    8. What do you think of the Mackinnon quote captured on page 65?
    9. Do you agree with Plumwood that a desolution of gendered dualisms necessitates the weaving of this dualism into other dualisms?

PDF8Level

Philosopher Queens: Women in Philosophy and the History of Exclusion

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by Rebecca Buxton (with thanks to Alix Dietzel)

Introduction

Women have historical been excluded from the traditional canon of philosophy. This reading group aims to help students think through, first, why such exclusion as taken place and, second, to think about what ought to be done to remedy it. The reading list is therefore divided into two sections. The first two weeks focus on the deconstruction and reconstruction of the traditional canon; thinking about the exclusion of women and other marginalised groups, and then attending to the process of reconstruction (or abolition). The final six weeks of the course focus on individual women philosophers. This is (obviously) nowhere near exhaustive. But it provides a basic starting point for those wanting to read more women philosophers.

The Book

This Blueprint is based around an excellent introductory book co-edited by the author, titled: Philosopher Queens: The lives and legacies of philosophy’s unsung women. We will read some sections from it, but we recommend the entire book, of course! Here is what the publisher has to say about it:

The history of philosophy has not done women justice: you’ve probably heard the names Plato, Kant, Nietzsche and Locke – but what about Hypatia, Arendt, Oluwole and Young? The Philosopher Queens is a long-awaited book about the lives and works of women in philosophy by women in philosophy. This collection brings to centre stage twenty prominent women whose ideas have had a profound – but for the most part uncredited – impact on the world. You’ll learn about Ban Zhao, the first woman historian in ancient Chinese history; Angela Davis, perhaps the most iconic symbol of the American Black Power Movement; Azizah Y. al-Hibri, known for examining the intersection of Islamic law and gender equality; and many more. For anyone who has wondered where the women philosophers are, or anyone curious about the history of ideas – it’s time to meet the philosopher queens. 


Contents

    Week 1. Exclusion from the Canon
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    Haslanger, Sally. Changing the Ideology and Culture of Philosophy: Not by Reason (Alone)
    2007, Hypatia, 23 (2): 210–23..
    Expand entry
    Abstract: There is a deep well of rage inside of me. Rage about how I as an individual have been treated in philosophy; rage about how others I know have been treated; and rage about the conditions that I'm sure affect many women and minorities in philosophy, and have caused many others to leave. Most of the time I suppress this rage and keep it sealed away. Until I came to MIT in 1998, I was in a constant dialogue with myself about whether to quit philosophy, even give up tenure, to do something else. In spite of my deep love for philosophy, it just didn't seem worth it. And I am one of the very lucky ones, one of the ones who has been successful by the dominant standards of the profession. Whatever the numbers say about women and minorities in philosophy, numbers don't begin to tell the story. Things may be getting better in some contexts, but they are far from acceptable.

    Comment: In her 2007 paper, Haslanger sets out the situation of women in philosophy with a particular focus on instutional academic settings. This paper discusses how women are excluded from philosophy (both contemporary and historical) as well as thinking about disciplnary boundaries: why is it that feminist philosophy is not often thought of as 'real' philosophy?

    Discussion Questions

    1. How does Haslanger’s empirical data compare with how things are today?
    2. Has the position of women in philosophy improved over the last ten years?
    3. Do you agree that the exclusion of women from the history of philosophy is partly to do with disciplinary boundaries?
    4. Why is it that women are not being published in top academic philosophy journals at the same rate as men?
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    Waithe, Mary Ellen. Sex, Lies, and Bigotry: The Canon of Philosophy
    2020, In Sigridur Thorgeirsdottir and Ruth Edith Hagengruber (eds.), Methodological Reflections on Women’s Contribution and Influence in the History of Philosophy, Springer International Publishing..
    Expand entry
    Abstract: In “Sex, Lies, and Bigotry: The Canon of Philosophy” I explore several questions: What does it mean for our understanding of the history of philosophy that women philosophers have been left out and are now being retrieved? What kind of a methodology of the history of philosophy does the recovery of women philosophers imply? Whether and how excluded women philosophers have been included in philosophy? Whether and how feminist philosophy and the history of women philosophers are related? I also explore the questions “Are there any themes or arguments that are common to many women philosophers?” and “Does inclusion of women in the canon require a reconfiguration of philosophical inquiry?” I argue that it is either ineptness or simple bigotry that led most historians of philosophy to intentionally omit women’s contributions from their histories and that such failure replicated itself in the university curricula of recent centuries and can be remedied by suspending for the next two centuries the teaching of men’s contributions to the discipline and teaching works by women only. As an alternative to this drastic and undoubtedly unpopular solution, I propose expanding the length and number of courses in the philosophy curriculum to include discussion of women’s contributions.

    Comment: In this scathing chapter, Waithe argues that people who have left women out of the history of philosophy are either inempt of bigoted. Rather than being an accidental fact of women's general exclusion, she argues that women philosophers have been ignored intentionally.

    Discussion Questions

    1. Why have women been historically excluded from the philosophical canon?
    2. What is the ‘traditional canon’ in philosophy and is it useful?
    3. Do you agree with Waithe that, rather than remaking the traditional philosophical canon, we should simply ecpand it?
    4. What are the dangers of this approach?
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    Llanera, Tracy. The Brown Babe’s Burden
    2019, Hypatia, 34 (2): 374–83..
    Expand entry
    Abstract: In this paper Tracy Llanera relects on her experience as a non-white academic in an Australian university, recounting personal experiences. Many of these highlight the importance of an intersectional approach to the inclusion of women in philosophy. Llanera highlights the ongoing importance of mentorship and representation concluding that there is much more work to be done.

    Comment: Tracy Llanera discusses her personal experience as a non-white woman in philosophy. There is much to learn from this piece, most importantly the need for an intersectional approach. Focusing on the personal experience of women (as we also see in other pieces) is necessary to understand the whole picture of contemporary exclusion.

    Discussion Questions

    1. How could the inclusion of women in philosophy be more intersectional?
    2. What lessons can we learn from Llanera’s personal experience?
    Week 2. Recreating the Canon
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    Hutchings, Kimberley, Owens, Patricia. Women Thinkers and the Canon of International Thought: Recovery, Rejection, and Reconstitution
    2021, American Political Science Review, 115 (2): 347–59..
    Expand entry
    Abstract: Canons of intellectual “greats” anchor the history and scope of academic disciplines. Within international relations (IR), such a canon emerged in the mid-twentieth century and is almost entirely male. Why are women thinkers absent from IR’s canon? We show that it is not due to a lack of international thought, or that this thought fell outside established IR theories. Rather it is due to the gendered and racialized selection and reception of work that is deemed to be canonical. In contrast, we show what can be gained by reclaiming women’s international thought through analyses of three intellectuals whose work was authoritative and influential in its own time or today. Our findings question several of the basic premises underpinning IR’s existing canon and suggest the need for a new research agenda on women international thinkers as part of a fundamental rethinking of the history and scope of the discipline.

    Comment: In this paper, Hutchings and Owens put forward a new research agenda for women's international thought. This can help us to think though how new canon's might be created or transformed. The paper therefore begins to project of bringing women back into intellectual history.

    Discussion Questions

    1. Hutchings and Owens propose a new way forward for thinking about women’s international thought. Do you find this compelling?
    2. Hutchings and Owens discuss the gendered and racialised reception of work. How might this be overcome?
    On DRL Full text
    Tyson, Sarah. Where Are the Women? Why Expanding the Archive Makes Philosophy Better
    2018, Columbia University Press..
    Introduction, xiii-xxviii
    Expand entry
    Publisher’s Note: Philosophy has not just excluded women. It has also been shaped by the exclusion of women. As the field grapples with the reality that sexism is a central problem not just for the demographics of the field but also for how philosophy is practiced, many philosophers have begun to rethink the canon. Yet attempts to broaden European and Anglophone philosophy to include more women in the discipline’s history or to acknowledge alternative traditions will not suffice as long as exclusionary norms remain in place. In Where Are the Women?, Sarah Tyson makes a powerful case for how redressing women’s exclusion can make philosophy better. She argues that engagements with historical thinkers typically afforded little authority can transform the field, outlining strategies based on the work of three influential theorists: Genevieve Lloyd, Luce Irigaray, and Michèle Le Doeuff. Following from the possibilities they open up, at once literary, linguistic, psychological, and political, Tyson reclaims two passionate nineteenth-century texts―the Declaration of Sentiments from the 1848 Seneca Falls Convention and Sojourner Truth’s speech at the 1851 Akron, Ohio, Women’s Convention―showing how the demands for equality, rights, and recognition sought in the early women’s movement still pose quandaries for contemporary philosophy, feminism, and politics. Where Are the Women? challenges us to confront the reality that women’s exclusion from philosophy has been an ongoing project and to become more critical both of how we see existing injustices and of how we address them.

    Comment: In her book, Tyson discusses why it is valuable recognise the contributions of women philosophers, arguing that their lost contributions have the potential to transform the current field. This opens up interesting questions about the value of representation and how we ought to approach campaigning for the inclusion of women.

    Discussion Questions

    1. Should we focus on the contribution that women philosophers can make to the discipline? 
    2. What is the value of representation among philosophers in the canon?
    3. Do you agree with Tyson that expanding the canon will make philosophy better?
    4. Do you think that, even if expanding the canon does not improve the discipline, we ought to do so anyway?
    Week 3. Hypatia
    Full text
    Whiting, Lisa. Hypatia
    2020, In: The Philosopher Queens: The Lives and Legacies of Philosophy's Unsung Women. Rebecca Buxton and Lisa Whiting (eds.). Unbound..
    Expand entry

    Comment: A very clear and short introduction to Hypatia, her background, her mathematical works and her philosophical teachings. Whiting also offers a useful overview of the often misleading historiography on Hypatia as well as of 20th century feminist appeals to her character.

    Full text
    Watts, Edward. Hypatia: The Life and Legend of an Ancient Philosopher
    2017, Oxford University Press..
    "A Philosophical Mother and Her Children", pp 63-78.
    Expand entry
    Publisher’s Note: A philosopher, mathematician, and martyr, Hypatia is one of antiquity's best-known female intellectuals. For the sixteen centuries following her murder by a mob of Christians Hypatia has been remembered in books, poems, plays, paintings, and films as a victim of religious intolerance whose death symbolized the end of the Classical world. But Hypatia was a person before she was a symbol. Her great skill in mathematics and philosophy redefined the intellectual life of her home city of Alexandria. Her talent as a teacher enabled her to assemble a circle of dedicated male students. Her devotion to public service made her a force for peace and good government in a city that struggled to maintain trust and cooperation between pagans and Christians. Despite these successes, Hypatia fought countless small battles to live the public and intellectual life that she wanted. This book rediscovers the life Hypatia led, the unique challenges she faced as a woman who succeeded spectacularly in a man's world, and the tragic story of the events that led to her murder.

    Comment: This books offers an deeper overview of Hypatia's life and work. In particular, it notes her political involvement and influences that she had on the city.

    Discussion Questions

    1. What did Hypatia mean by “breaking away from the world of matter”?
    2. What was the impact of Hypatia’s public philosophy and political activity?
    3. In what way is Hypatia’s execution comparable with Socrates’?
    Week 4. Mary Astell
    Full text
    Webb, Simone. Mary Astell
    2020, In: The Philosopher Queens: The Lives and Legacies of Philosophy's Unsung Women. Rebecca Buxton and Lisa Whiting (eds.). Unbound..
    Expand entry

    Comment: Webb offers a clear summary of Astell's life and work, particularly her campaning on women's education. This can serve as an excellent introduction to Astell's famous text, A Serious Proposal to the Ladies, as Webb offers some elements of context to understand what led Astell to write this text, as well as the paradoxical aspects of Astell's feminism.

    On DRL Full text
    Astell, Mary. A Serious Proposal to the Ladies: Parts I and II
    2002, Broadview Press.
    Expand entry
    Publisher's Note: Mary Astell's A Serious Proposal to the Ladies is one of the most important and neglected works advocating the establishment of women's academies. Its reception was so controversial that Astell responded with a lengthy sequel, also in this volume. The cause of great notoriety, Astell's Proposal was imitated by Defoe in his "An Academy for Women," parodied in the Tatler, satirized on the stage, plagiarized by Bishop Berkeley, and later mocked by Gilbert and Sullivan in Princess Ida.

    Comment: This new edition by Patricia Springborg of Mary Astell's A Serious Proposal to the Ladies: Parts I and II includes helpful introductory material and explanatory annotations to Astell's text. Springborg's introduction places Astell's work in the context of the woman question and the debate over empirical rationalism in the eighteenth-century. Astell defends women-only education, arguing against the dangers of women failing to think for themselves. This text is good to use in an early modern course. It could also be considered in a course on feminist philosophy as an example of early feminist thought (predating Mary Wollstonecraft).

    Discussion Questions

    1. Why does Astell critique women’s ‘conduct books’?
    2. Astell does not argue that women and men are the same. What should we think about this claim?
    3. Is Astell concerns with the material position of women or their sense of self?
    4. How does Astell propose that women reclaim their autonomy?
    5. What benefits does Astell claim would stem from an all-women educational community?
    Week 5. The Oxford Four, a.k.a. The Wartime Quartet

    If you are interested in the work of Anscombe, Foot, Midgley and Murdoch, we have a whole Blueprint devoted to them! Find it here.

    Full text
    Robson, Ellie. Mary Midgley
    2020, In: The Philosopher Queens: The Lives and Legacies of Philosophy's Unsung Women. Rebecca Buxton and Lisa Whiting (eds.). Unbound..
    Expand entry

    Comment: Robson offers an overview of the true breadth and holistic nature of Midgley's work, beyond the widely known aspects of her work such as her thoughts on animal ethics. As such it can serve as a great introduction to any of her works, from her ethics to her metaphilosophy.

    Full text
    Lipscomb, Benjamin J.B.. The Women are Up To Something
    2021, Oxford University Press.
    Expand entry
    Publisher’s Note: The story of four remarkable women who shaped the intellectual history of the 20th century: Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch. On the cusp of the Second World War, four women went to Oxford to begin their studies: a fiercely brilliant Catholic convert; a daughter of privilege longing to escape her stifling upbringing; an ardent Communist and aspiring novelist with a list of would-be lovers as long as her arm; and a quiet, messy lover of newts and mice who would become a great public intellectual of our time. They became lifelong friends. At the time, only a handful of women had ever made lives in philosophy. But when Oxford's men were drafted in the war, everything changed. As Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch labored to make a place for themselves in a male-dominated world, as they made friendships and families, and as they drifted toward and away from each other, they never stopped insisting that some lives are better than others. They argued that courage and discernment and justice—and love—are the heart of a good life. This book presents the first sustained engagement with these women's contributions: with the critique and the alternative they framed. Drawing on a cluster of recently opened archives and extensive correspondence and interviews with those who knew them best, Benjamin Lipscomb traces the lives and ideas of four friends who gave us a better way to think about ethics, and ourselves.

    Comment: This text discusses the lives and work of four women philosophers in mid-20th century England: Mary Midgley, Phillipa Foot, Elizabeth Anscombe, and Iris Murdoch. As such it is relevant to discussions of the challenges that women face in academic settings, but it can also serve as historical background on contemporary ethics, as these four philosophers developped ideas that revolutionised the field.

    Discussion Questions

    1. Is there anything about the political context surrounding the Oxford Four that makes their time at Oxford together distinctive?
    2. Why should we think of these four women as a collective (if we should at all)?
    3. How does discussing these women’s’ relationships with one another help us to understand the development of their thought?
    Week 6. Sophie Oluwole
    Full text
    Salami, Minna. Sophie Bosede Oluwole
    2020, In: The Philosopher Queens: The Lives and Legacies of Philosophy's Unsung Women. Rebecca Buxton and Lisa Whiting (eds.). Unbound..
    Expand entry

    Comment: In this chapter, Salami offers some very useful historical background on Nigeria's pre-colonial past and Yoruba thought. This helps us understand Oluwole's situation as an African philosopher born in colonial Nigeria and influenced by Western philosophy, as well as a staunch defender of Yoruba oral genres and African philosophy as a whole. Salami also notes that Oluwole is one of the rare philosophers to have been influential and admired within and without the academy.

    On DRL Full text
    Oluwole, Sophie. Socrates and Ọ̀rúnmìlà: Two Patron Saints of Classical Philosophy
    2014, Ark Publishers..
    Introduction and Chapter 1.
    Expand entry
    Publisher’s Note: Oluwole's teachings and works are generally attributed to the Yoruba school of philosophical thought, which was ingrained in the cultural and religious beliefs (Ifá) of the various regions of Yorubaland. According to Oluwole, this branch of philosophy predates the Western tradition, as the ancient African philosopher Orunmila predates Socrates by her estimate. These two thinkers, representing the values of the African and Western traditions, are two of Oluwole's biggest influences, and she compares the two in her book Socrates and Orunmila.

    Comment: This book compares Socrates to Ọ̀rúnmìlà, an 'Orisha' or an important sprit in Yoruba. Both Socrates and Orunmila undertook their philosophy orally and passed their teachings and thinking onto students. Oluwole therefore challenges the western assumption that African philosophy does not have a long-standing on deep tradition.

    Discussion Questions

    1. Why is the comparison between Socrates and Ọ̀rúnmìlà so powerful?
    2. What is the place of the oral tradition in philosophy?
    3. Oluwole wants to highlight what is African about African philosophy. What are the main features that she highlights?
    Week 7. bell hooks
    On DRL Full text Read free
    hooks, bell. Ain’t I A Woman? Black Women and Feminism
    1981, South End Press.
    Chapter 5: "Black Women and Feminism"
    Expand entry
    Publisher’s Note: In this classic study, cultural critic bell hooks examines how black women, from the seventeenth century to the present day, were and are oppressed by both white men and black men and by white women. Illustrating her analysis with moving personal accounts, Ain't I a Woman is deeply critical of the racism inherent in the thought of many middle-class white feminists who have failed to address issues of race and class. While acknowledging the conflict of loyalty to race or sex is still a dilemma, hooks challenges the view that race and gender are two separate phenomena, insisting that the struggles to end racism and sexism are inextricably intertwined.

    Comment: This text discusses Black women's struggle against oppression and subjugation in America, focusing on white women's role in slavery. hooks argues that this history of slavery is directly linked to Black women's contemporary marginalization.

    Discussion Questions

    1. What have ‘bourgeois white women’ done to feminist movements?
    2. hooks says that she struggles to choose between feminist and anti-racist struggles. How does she propose we proceed instead of choosing?
    3. Can feminism ever make sense of the diverse nature of women’s’ experience?
    Week 8. Iris Marion Young
    Full text
    Lim, Désirée. Iris Marion Young
    2020, In: The Philosopher Queens: The Lives and Legacies of Philosophy's Unsung Women. Rebecca Buxton and Lisa Whiting (eds.). Unbound..
    Expand entry

    Comment: In this chapter, Lim recounts Young's childhood and educational background as a way to inform our understanding of her philosophical and political practice. In this sense, this text should deeply enhance students' comprehension of Young's feminist political thought and would serve as uselful introduction to some of her writings on structural injustices and minority rights.

    On DRL Full text
    Young, Iris Marion. Justice and the Politics of Difference
    1990, Princeton University Press.
    Chapter 2: "The Five Faces of Oppression"
    Expand entry
    Publisher's note: In this classic work of feminist political thought, Iris Marion Young challenges the prevailing reduction of social justice to distributive justice. It critically analyzes basic concepts underlying most theories of justice, including impartiality, formal equality, and the unitary moral subjectivity. The starting point for her critique is the experience and concerns of the new social movements about decision making, cultural expression, and division of labor--that were created by marginal and excluded groups, including women, African Americans, and American Indians, as well as gays and lesbians. Iris Young defines concepts of domination and oppression to cover issues eluding the distributive model. Democratic theorists, according to Young do not adequately address the problem of an inclusive participatory framework. By assuming a homogeneous public, they fail to consider institutional arrangements for including people not culturally identified with white European male norms of reason and respectability. Young urges that normative theory and public policy should undermine group-based oppression by affirming rather than suppressing social group difference. Basing her vision of the good society on the differentiated, culturally plural network of contemporary urban life, she argues for a principle of group representation in democratic publics and for group-differentiated policies.

    Comment: This is an important work of feminist political philosophy. It would be useful to teach in a course on feminist philosophy, or as part of a course or unit on theories of justice, as it engages with many of the seminal thinkers in this area, such as Locke, Rousseau, and Rawls.

    Discussion Questions

    1. What is Young’s argument against liberal approaches to distributive justice?
    2. Is there anything missing from Young’s account of oppression?
    3. What is the concept of ‘structural injustice’ and how does it explain the Sandy case?
    4. Do you agree that we should move from a ‘liability’ model to a forward-looking ‘responsibility’ model of justice?

PDF9Level

Explorations into Nahua and Mayan Philosophy of Mind

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by M. Jimena Clavel Vázquez and Andrés Hernández Villarreal

Introduction

This blueprint aims at exploring the landscape of philosophical concepts and ideas present in ancient Nahua and Mayan thought. By Nahua thought we mean the intellectual legacy of the Nahuatl speaking people who inhabited the Mexican Central Plateau from roughly the fourteenth century until the first years of the colonial Mexico. Throughout the blueprint, we refer at times to this intellectual tradition as pertaining to the Aztecs, the Mexicas, or the Nahuas depending on the group of people to which the selected reading refers. By Mayan thought we mean, in turn, the legacy of the people who has inhabited the Maya region of Southern Mexico and a great part of Central America roughly from the Classical period to the eighteenth century. The Mesoamerican philosophical landscape is rich, but difficult to navigate due to important methodological challenges such as the scarcity of sources. Great progress has already been made, however, in the understanding of philosophical concerns by key scholarly figures. Based on their work, this blueprint explores philosophical concerns that we might associate now with philosophy of mind: the human soul, the relation between the soul and body, perception and the senses, time experience, and personhood. Our hope is that this blueprint contributes to displaying the richness of the Mesoamerican philosophical landscape.

The blueprint is divided into three sections, each composed of three proposed sessions. It begins with an introductory section that provides historical and cultural background, followed by two thematic sections: one that focuses on Nahuatl thought, and one that focuses on Mayan thought. To put together the blueprint, the selected readings range from philosophical, historical and anthropological texts to literature. In sections II and III, we have included primary sources that will help illustrate the philosophical ideas discussed in the selected readings. In these sections we have specified how the different readings fit together. When necessary, we have provided a bit of context in the introductory comments guiding the session.


Contents

    INTRODUCTION

    Week 1. The History of the Maya and the Aztec Civilizations

    Both of these two books are introductory to the broader historical context of Maya and Aztec civilizations. The selected chapters present some of the basic historical, geographical, and demographics facts/claims about the Maya and the Aztecs. These texts also introduce some relevant information about the language, writing systems, and foundational myths of both the Maya and the Aztecs. The purpose of this session is to discuss these topics to gain acquaintance with some of the peculiarities and problems of ancient Mesoamerican thought.

    On DRL Full text Read free
    Restall, Matthew, Solari, Amari. The Maya: A Very Short Introduction
    2020, Oxford University Press.
    Chapters 1 and 2
    Expand entry
    Publisher’s Note: The Maya: A Very Short Introduction examines the history and evolution of Maya civilization, explaining Maya polities or city-states, artistic expression, and ways of understanding the universe. Study of the Maya has tended to focus on the 2,000 years of history prior to contact with Europeans, and romantic ideas of discovery and disappearance have shaped popular myths about the Maya. However, they neither disappeared at the close of the Classic era nor were completely conquered by Europeans. Independent Maya kingdoms continued until the seventeenth century, and while none exists today, it is still possible to talk about a Maya world and Maya civilization in the twenty-first century.
    On DRL Full text Read free
    Carrasco, David. The Aztecs: A Very Short Introduction
    2012, Oxford University Press.
    Chapters 1, 2, and 7.
    Expand entry
    Publisher’s Note: The Aztecs: A Very Short Introduction employs the disciplines of history, religious studies, and anthropology as it illuminates the complexities of Aztec life. This VSI looks beyond Spanish accounts that have coloured much of the Western narrative to let Aztec voices speak. It also discusses the arrival of the Spaniards, contrasts Aztec mythical traditions about the origins of their city with actual urban life in Mesoamerica, outlines the rise of the Aztec empire, explores Aztec religion, and sheds light on Aztec art. The VSI concludes by looking at how the Aztecs have been portrayed in Western thought, art, film, and literature as well as in Latino culture and arts
    On DRL Full text Read free
    Carrasco, David, Jones, Lindsay, Sessions, Scott. Mesoamerica’s Classic Heritage: From Teotihuacan to the Aztecs
    2000, University Press of Colorado.
    Further reading
    Expand entry
    Publisher’s Note:

    For more than a millennium the great Mesoamerican city of Teotihuacn (c. 150 b.c.a.d. 750) has been imagined and reimagined by a host of subsequent cultures including our own. Mesoamerica's Classic Heritage engages the subject of the unity and diversity of pre-Hispanic Mesoamerica by focusing on the classic heritage of this ancient city. This new volume is the product of several years of research by members of Princeton University's Moses Mesoamerican Archive and Research Project and Mexico's Proyecto Teotihuacn. Offering a variety of disciplinary perspectives--including the history of religions, anthropology, archaeology, and art history - and a wealth of new data, Mesoamerica's Classic Heritage examines Teotihuacn's rippling influence across Mesoamerican time and space, including important patterns of continuity and change, and its relationships, both historical and symbolic, with Tenochtitlan, Cholula, and various Mayan communities.

    Study Questions

    1. Can you think of a particular theory within the Western philosophical canon whose relevance can be only properly understood if we take into account the historical context in which it was developed? (e.g., Hobbes’ account of political authority and the English Civil War).
    2. If there never was a Mayan empire or any particular society that called itself “the Mayas”, what do we mean when we speak about the “Maya civilization”?
    3. Which are the main sources of Mayan mythology? Regarding content and format, how do these compare to canonical sources of Greek mythology (Hesiod’s Theogony, or Homer’s Iliad and Odyssey)?
    4. What is the place of Teotihuacan in the Aztec world view?
    5. If the defeat of the Aztec empire was only possible with the collaboration of both native peoples and Spaniards, in what way can we conceive the victory of the latter as a colonialist conquest?
    Week 2. Introduction to Nahua thought
    Full text
    Maffie, James. Philosophy without Europe
    2019, In Latin American and Latinx Philosophy, Robert Eli Sánchez (ed.). Routledge.
    Expand entry
    Abstract:

    Latin American and Latinx Philosophy: A Collaborative Introduction is a beginner’s guide to canonical texts in Latin American and Latinx philosophy, providing the non-specialist with necessary historical and philosophical context, and demonstrating their contemporary relevance. It is written in jargon-free prose for students and professors who are interested in the subject, but who don’t know where to begin. Each of the twelve chapters, written by a leading scholar in the field, examines influential texts that are readily available in English and introduces the reader to a period, topic, movement, or school that taken together provide a broad overview of the history, nature, scope, and value of Latin American and Latinx philosophy. Although this volume is primarily intended for the reader without a background in the Latin American and Latinx tradition, specialists will also benefit from its many novelties, including an introduction to Aztec ethics; a critique of “the Latino threat” narrative; the legacy of Latin American philosophy in the Chicano movement; an overview of Mexican existentialism, Liberation philosophy, and Latin American and Latinx feminisms; a philosophical critique of indigenism; a study of Latinx contributions to the philosophy of immigration; and an examination of the intersection of race and gender in Latinx identity.

    Comment: In this chapter, Maffie compares the general framework of Western philosophy and that of Mexica or Aztec philosophy. The latter offers a genuine alternative to the former, for Mexica’s philosophy, in general, is “path-seeking” rather than “truth-seeking”. This means that the main purpose of philosophy consists in following and expanding a particular way of life. The author also introduces some important features of Mexica philosophy, namely, that there is no clear-cut distinction between philosophy, religion, and spirituality. Furthermore, in this chapter we can also find a brief account of some interesting philosophical views. Firstly, the relationship between living beings and Mexica Deities (i.e., Creator Beings). The latter are not transcendent, and they have no ontological priority over the former insofar as the existence of both are deeply intertwined. Secondly, the author discusses the moral obligations of human beings towards Creator Beings, non-human animals, and other human beings. Finally, it discusses the Mexica notion of “personhood” (i.e., admits degrees and can belong to inanimate objects, and both human and non-human animals).

    On DRL Full text Read free
    León-Portilla, Miguel. Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind
    1963, University of Oklahoma Press.
    Chapter 1: 'The Birth of Philosophy among the Nahuas' pp. 3-24, and Appendices I-II pp. 184-221.

    Further Reading

    Expand entry

    Publisher's note: For at least two millennia before the advent of the Spaniards in 1519, there was a flourishing civilization in central Mexico. During that long span of time a cultural evolution took place which saw a high development of the arts and literature, the formulation of complex religious doctrines, systems of education, and diverse political and social organization.The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.

    The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”

    This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader.

    Study Questions

    1. What is the difference between “truth-seeking” philosophy and “path-seeking” philosophy?
    2. If not truth, what is the foundation of Mexica’s “path-seeking” philosophy?
    3. Which are the main responsibilities of the Mexica philosopher?
    4. What is the relationship between human beings and deities (i.e., Creator Beings) in Mexica philosophy/religion?
    5. In which sense are Mexica ethics non-anthropocentric?
    6. Can you describe the Mexica notion of “personhood”?
    Week 3. Introduction to Mayan Thought
    On DRL Full text Read free
    McLeod, Alexus. Philosophy of the Ancient Maya: Lords of Time
    2018, Lexington Books.
    Preface pp. vii-x, and Conclusion pp. 161-174.
    Expand entry
    Publisher’s Note:

    This book investigates some of the central topics of metaphysics in the philosophical thought of the Maya people of Mesoamerica, particularly from the Preclassic through Postclassic periods. This book covers the topics of time, change, identity, and truth, through comparative investigation integrating Maya texts and practices — such as Classic Period stelae, Postclassic Codices, and Colonial-era texts such as the î and the books of Chilam Balam — and early Chinese philosophy.

    Comment: In the preface and conclusion, McLeod introduces some relevant methodological aspects that must be considered in order to understand Mayan philosophy. The first one, is that of the nature of the sources from which we can reconstruct Mayan philosophical thought that are available to use. Unlike the source of Ancient Mexica intellectual culture which are relatively abundant, the availability of Mayan sources is more limited. The second one, is about the nature of Mayan language: written Maya consists of pictograms which represent both ideograms or glyphs and syllabic sounds. The author also discusses the fact that some forms of Mayan languages and Mayan peoples are alive. Finally, this section of McLeod’s book also discusses the philosophical concepts of truth and personhood.

    Study Questions

    1. Why is it the case that Ancient Mayan Philosophy is not part of Latin American Philosophy?
    2. Can you mention some of the challenges faced by scholars trying to reconstruct the history of Mayan Thought?
    3. Why does the author use some concepts of Chinese philosophy to understand similar Mayan philosophical concepts?
    4. Explain the Aztec concept of “truth” and how it compares to its Mayan counterpart.
    5. How does the fact that both Mayan people and languages are still around affect the reconstruction of Mayan classical philosophy?
    NAHUA PHILOSOPHY

    Week 4. The Nahua conception of human beings

    How did Nahuatl thought conceive the nature of human beings? León-Portilla’s chapter will serve as an introduction to this question. This chapter introduces key concepts in the Nahua conception of human beings. Firstly, it introduces the idea that human beings are created out of necessity by the gods, and the idea that they find themselves in a precarious situation. It also introduces the concepts of heart (yóllotl) and face (ix-tli) as the key concepts to understand human being’s dynamic nature. While the face can be understood as that which makes each person an individual and that which needs to be developed (we can assimilate it to a notion of the self), the heart is taken to be the dynamic center of human being’s psychological life. The chapter also focuses on the destiny of human beings on earth and in the afterlife, as well as to the notion of free will that is at play. In parallel to León-Portilla’s text and as the primary sources for this week are two Nahua Cantares or “ghost songs” that talk about the precarious nature of human beings on earth. These cantares exemplify some of the ideas discussed by León-Portilla. As further reading, the sections “Psychological well-being or in ixtli – in yollotl”, “Teachers of knowledge and face”, “Illness and the community”, and “Aztec healers or psychotherapists” provide a clear and helpful discussion on these concepts and, more generally, on Nahua psychology.

    On DRL Full text Read free
    Unknown. Cantares Mexicanos: Songs of the Aztecs.
    1985, John Bierhorst (trans.). Stanford University Press.
    folio 2v: 'A song of green places, an Otomi song, a plain one' p.137, and folios 10v and 11 pp. 161-167.
    Expand entry
    Publisher’s Note:

    Adapted from prologue. “Since its rediscovery in the mid-nineteenth century the codex Cantares Mexicanos has come to be recognized as the chief source of Aztec poetry and one of the monuments of American Indian literature (…) Over the years a tradition has gradually been established that views the Cantares as a poet’s miscellany, studded with lyrics composed by famous kings (…) [Bierhorst’s edition] breaks with this tradition (…) The findings [of the present study] in brief are these: The ninety-one songs in the Cantares, without exception, belong to a single genre, which flourishes during the third quarter of the sixteenth century. Netotiliztli (or dance associated with worldly entertainment) is the native name that appears to have been applied to the genre in its entirety. But for lack of certainty on this point, and for the sake of convenience, I have chosen to designate it by the term “ghost songs.” (…) the Aztec ghost song may be described as a musical performance in which warrior-singers summon the ghosts of ancestors in order to swell their ranks and overwhelm their enemies. (…) The Cantares itself (…) is limited to songs belonging to the city-state of Mexico, or to Mexico and its close ally, Azcapotzalco (…) Although it is possible that a few of the songs in the Cantares manuscripts were composed before the Conquest, by far the greater number belong to the post-Conquest period.”

    On DRL Full text
    León-Portilla, Miguel. Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind
    1963, University of Oklahoma Press.
    Chapter 4: 'The Approach to Man in Nahuatl Thought', pp. 104-132
    Expand entry

    Publisher's note: For at least two millennia before the advent of the Spaniards in 1519, there was a flourishing civilization in central Mexico. During that long span of time a cultural evolution took place which saw a high development of the arts and literature, the formulation of complex religious doctrines, systems of education, and diverse political and social organization. The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.

    The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”

    This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader.

    On DRL Full text
    Padilla, Amado, Salgado De Snyder, V. Nelly. Psychology in Pre-Columbian Mexico
    1988, Hispanic Journal of Behavioral Sciences, 10 (1): 55-66.
    Further reading
    Expand entry
    Abstract:

    Aztec psychological thought is described in this paper. The Pre-Columbian world of the Aztecs was characterized by Spanish chroniclers as being as sophisticated in the sciences and medicine as anything found in Europe at the time of the conquest of Mexico. This knowledge included a belief structure about the development of personality and the way in which Aztec society socialized the person. Concepts of psychological equilibrium and well-being are also found within Aztec medicine. Psychological dysfunctions were identified by Aztec healers and "talking" therapies not unlike today's psychotherapeutic techniques could be found.

    Study Questions

    1. In what sense are human beings in a precarious situation on earth?
      León-Portilla introduces the narration of Quetzalcóatl’s trip to Mictlan (the underworld) that relates to the origin of human beings, what is the moral of this narration regarding the human nature?
    2. What is the Nahuatl understanding of “face” (ix-tli) and its development?
    3. What is the Nahuatl understanding of “heart” (yollotl) and what could it mean to say that it is dynamic?
    4. How did Nahuatl thought made compatible the idea that human beings have a certain predetermined fate and destiny with the idea that they can have some control over it?
    5. What is the tlamatimine or sage’s role in the development of human beings and in their understanding of the true of human being’s origin and nature?
    6. How is the idea that the value of life on earth is limited expressed in the Cantares “Beginning of the songs” and “A song of green places…”?
    7. Read the cantar “Flower song” and think: what is the heart’s desire and why cannot it be found on earth?
    Week 5. Body and vital forces

    Alfredo López Austin discusses the Aztec view of the body and the soul. According to him, the body was thought to be composed of two types of substances distinguished in virtue of their material features. Further, there was a substance that can be associated with the modern concept of souls. López Austin proposes that ancient Nahuas thought of human psychological life as having a tripartite structure, distinguishing between three animistic entities: tonalli, teyolia, and ihíyotl. Tonalli is associated with warmth and the radiation of heat, and seen as a force that animates an individual. Although it is mainly located in the head, it is also distributed across the entire body. Teyolía, in turn, is the animistic entity or force that is thought to abandon the body after death. There is a strong associated between teyolia and winged creatures, particularly birds, into which the human soul turned to travel to the afterlife world. This force is associated with the heart to which cognitive, affective, and volitive functions are attributed. Finally, ihiyotl is a force or gas thought to be located in the liver, but can also be introduced into the individual or occasionally emanate from them. This force is associated with some negative emotions and attitudes (e.g. greed and anger). As in other respects, Nahuatl medicine emphasized the relevance of keeping this force and its emanations in balance.

    The proposed passage of the Florentine Codex As further illustrates the association between passing away and transforming into a bird. The further passages from the Florentine Codex are related to pure life and the knowledge of an individual. These passages are typically seen as sources which illuminate the Nahuatl concept of the heart.

    As further reading, we suggest the paper by Olko & Madaczak, in which they critically discuss López Austin’s proposal. They suggest that we should consider tonalli as the animistic entity that was most likely to be present in pre-Hispanic thought.

    Full text
    de Sahagún, Bernardino. Florentine Codex: General History of the Things of New Spain
    2012, Arthur J. O. Anderson and Charles E. Dibble (eds. and trans.). University of Utah Press.
    Book 3 p. 49; Book 3, pp. 25 and 114-115
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    Publisher’s note: “Two of the world’s leading scholars of the Aztec language and culture have translated Sahagún’s monumental and encyclopedic study of native life in Mexico at the time of the Spanish Conquest. This immense undertaking is the first complete translation into any language of Sahagún’s Nahuatl text, and represents one of the most distinguished contributions in the fields of anthropology, ethnography, and linguistics.

    Written between 1540 and 1585, the Florentine Codex (so named because the manuscript has been part of the Laurentian Library’s collections since at least 1791) is the most authoritative statement we have of the Aztecs’ lifeways and traditions—a rich and intimate yet panoramic view of a doomed people.

    The Florentine Codex is divided by subject area into twelve books and includes over 2,000 illustrations drawn by Nahua artists in the sixteenth century.”

    On DRL Full text
    López-Austin, Alfredo. The Human Body in the Mexica Worldview
    2017, In The Oxford Handbook of the Aztecs, Deborah L. Nichols and Enrique Rodríguez-Alegría (eds.). Oxford University Press.
    pp. 399 – 409
    Expand entry
    Abstract:

    For the ancient Mexicas, the composition of the human body was similar to that of the cosmos, with both being composed of dense and light substances. The light substance of the human body was divine in nature and formed the different souls of each human being. Some souls were indispensable for human existence while others were unnecessary and often harmful. The dense part of the human body functioned through its union with the souls. Like the different souls, the dense parts of the human body also had specific functions dedicated to different activities. For example, human thought derived primarily from the heart. Souls could be damaged, which could cause them to malfunction and lead to illness and possibly death in the human being. As the souls were divine, each was a conscious being with its own personality; thus there could be disagreements between them. Disharmony could also lead to illness.

    On DRL Full text Read free
    Olko, Justyna, Madajczak, Julia. An Animating Principle in Confrontation with Christianity? De(re)constructing the Nahua ‘Soul’
    2019, Ancient Mesoamerica, 30: 75-88.
    Further reading
    Expand entry
    Abstract:

    -Yolia is one of the principal indigenous terms present in Christian Nahua terminology in the first decades of European contact. It is employed for “soul” or “spirit” and often forms a doublet with ánima in Nahuatl texts of an ecclesiastical, devotional, or secular nature. the term -Yolia/teyolia has also lived a rich and fascinating life in scholarly literature. Its etymology (“the means for one’s living”) is strikingly similar to that of the Spanish word “ánima”, or “soul.” Taking into account the possibility that attestations of the seemingly pre-Hispanic -Yolia can be identified in some of the written sources, we have reviewed historical, linguistic, and anthropological evidence concerning this term in order to revisit the Nahua concept of the “soul.” we also scrutinize the very origin of -Yolia in academic discourse. this analysis, based on broader historical and linguistic evidence referring to both pre-Conquest beliefs and Christianization in sixteenth-century central Mexico, is the point of departure for proposing and substantiating an alternative hypothesis about the origin of -yolia. Our precise focus has been to trace and pinpoint a pervasive Christian influence, manifest both in indigenous Colonial texts and conceptual frameworks of modern scholars interpreting them. we conclude that -Yolia is a neologism created in the early Colonial period.