Peng Feng. Li Yu’s Theory of Drama: A Moderate Moralism
2016, Philosophy East and West 66(1): 73-91.
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Added by: Meilin ChinnAbstract: This essay presents an interpretation of Li Yu’s theory of drama that takes it to be a moderate moralism that is different from Confucian radical moralism, Daoist radical autonomism, and the moderate autonomism of fiction. In addition to practical considerations, Li Yu’s moderate moralism of drama is based on his awareness of the ontological difference between drama and music, poetry, and fiction. Drama was seen by Li Yu as a synthetic art that includes music, poetry, and fiction. If radical autonomism is appropriate for the evaluation of music, radical moralism for poetry and prose, and moderate autonomism for fiction, then moderate moralism would be most appropriate in the evaluation of drama.Comment: Peng gives an account of the development of Chinese drama according to a contrast between Confucian moralism, in which morality controls aesthetics, and Daoist autonomism, in which aesthetics are autonomous from morality. He argues for an understanding of Li Yu’s theory of drama as a moderate moralism that evaluates drama according to a possible, yet contingent and unnecessary relation between moral and aesthetic virtue. This text is appropriate for a course on aesthetics and/or Chinese philosophy. It is particularly useful in discussions of the relationship between ethics and aesthetics.
Pérez, Laura. Chicana Art: The Politics of Spiritual and Aesthetic Altarities
2007, Duke University Press
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Added by: Adriana Clavel-VázquezPublisher’s Note:
This book examines the work of Chicana artists, feminist Mexican-Americans who aim at interrogating their identity through art. In this chapter, Pérez examines what she regards as “the general intellectual vindication of Indigenous epistemologies that characterized much of the thought and art of the Chicana/o movement”. She argues that, in opposition to the male Chicano perspective that characterized the early movement, Chicana artists embrace their Indigenousness in a way that aims not simply at antagonizing Eurocentric culture, but that aims at “a genuinely more decolonizing struggle at the epistemological level”. The chapter focuses on writers Gloria Anzaldúa, Cherríe Moraga, Ana Castillo, and Sandra Cisneros, and on artists Frances Salomé España, Yreina Cervántez, and Esther Hernández.Comment (from this Blueprint): Pérez’s analysis is interesting for the aims of the blueprint for three reasons. First, it is interesting to see the role she grants to spirituality in the fight for social justice, particularly when it comes to gender, race, and ethnicity in the U.S. Second, it is interesting to see whether the emphasis on the connection between aesthetic practices and spirituality might help avoid mestiza aesthetics falling into appropriative practices. Finally, it is important to analyse mestiza culture in the U.S. to see whether it might offer any lessons for mestizo cultures in Latin America.
Peter, Elizabeth, Liaschenko, Joan. Moral Distress Reexamined: A Feminist Interpretation of Nurses’ Identities, Relationships, and Responsibilites
2013, The Journal of Bioethical Inquiry. 10: 337–345
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Added by: Chris Blake-TurnerAbstract:
Moral distress has been written about extensively in nursing and other fields. Often, however, it has not been used with much theoretical depth. This paper focuses on theorizing moral distress using feminist ethics, particularly the work of Margaret Urban Walker and Hilde Lindemann. Incorporating empirical findings, we argue that moral distress is the response to constraints experienced by nurses to their moral identities, responsibilities, and relationships. We recommend that health professionals get assistance in accounting for and communicating their values and responsibilities in situations of moral distress. We also discuss the importance of nurses creating “counterstories” of their work as knowledgeable and trustworthy professionals to repair their damaged moral identities, and, finally, we recommend that efforts toward shifting the goal of health care away from the prolongation of life at all costs to the relief of suffering to diminish the moral distress that is a common response to aggressive care at end-of-life.Comment (from this Blueprint): Moral distress is, roughly, when a healthcare worker is institutionally constrained to act against their best moral judgement. A typical example is a nurse being prevented from giving care they deem morally required because they are hierarchically constrained by the orders of a physician. Moral distress has been much discussed in nursing ethics, but is almost entirely absent from broader bioethics syllabi and conversations. This paper examines moral distress through a lens of feminist care ethics. In doing so, it draws lessons that apply very broadly throughout professional ethics.
Phadke, Shilpa. Why Loiter?: Women And Risk On Mumbai Streets
2011, Penguin India
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Added by: Anne-Marie McCallionPublisher’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
Phnuyal, Abiral Chitrakar. The Ontology of Race
2018, 1000-Word Philosophy: An Introductory Anthology
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Added by: Simon Fokt, Contributed by: Nathan NobisAbstract: Various racial concepts have been employed at different times in human history – most prominently since the 17th century – to classify humans into groups, often to great social, political, ethical, medical, and scientific significance. But what are races, and on what are they grounded?Comment: An 1000-word overview of many of the main theories of what races are.
Pineau, Lois. Date Rape: A Feminist Analysis
1989, Law and Philosophy 8 (2): 217-243.
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Added by: Rochelle DuFordAbstract: This paper shows how the mythology surrounding rape enters into a criterion of reasonableness which operates through the legal system to make women vulnerable to unscrupulous victimization. It explores the possibility for changes in legal procedures and presumptions that would better serve women's interests and leave them less vulnerable to sexual violence. This requires that we reformulate the criterion of consent in terms of what is reasonable from a woman's point of view.Comment: This text provides an overview of the the legal status of "date rape" in the US. It would fit well in a class covering the idea of mens rea and/or actus reus - such as a class on philosophy of law. It would also be of use in a class covering the concept of consent, rape and sexual violence, or the meaning of being 'reasonable.'
Piper, Adrian. Rationality and the Structure of the Self, Volume I: The Humean Conception
2008, APRA Foundation Berlin.
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Added by: Chris Blake-Turner, Contributed by: Adrian M. S. PiperPublisher's Note: The Humean conception of the self consists in the belief-desire model of motivation and the utility-maximizing model of rationality. This conception has dominated Western thought in philosophy and the social sciences ever since Hobbes' initial formulation in Leviathan and Hume's elaboration in the Treatise of Human Nature. Bentham, Freud, Ramsey, Skinner, Allais, von Neumann and Morgenstern and others have added further refinements that have brought it to a high degree of formal sophistication. Late twentieth century moral philosophers such as Rawls, Brandt, Frankfurt, Nagel and Williams have taken it for granted, and have made use of it to supply metaethical foundations for a wide variety of normative moral theories. But the Humean conception of the self also leads to seemingly insoluble problems about moral motivation, rational final ends, and moral justification. Can it be made to work?
Pitkin, Hanna. Obligation and Consent – I
1965, The American Political Science Review 59, December: 990-999.
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Added by: Carl FoxIntroduction: One might suppose that if political theorists are by now clear about anything at all, they should be clear about the problem of political obligation and the solution to it most commonly offered, the doctrine of consent. The greatest modern political theorists took up this problem and formulated this answer. The resulting theories are deeply imbedded in our American political tradition; as a consequence we are al- ready taught a sort of rudimentary consent theory in high school. And yet I want to suggest that we are not even now clear on what "the problem of political obligation" is, what sorts of "answers" are appropriate to it, what the con- sent answer really says, or whether it is a satis- factory answer. This essay is designed to point up the extent of our confusion, to explore some of the ground anew as best it can, and to invite further effort by others. That such effort is worthwhile, that such political theory is still worth considering and that it can be made genuinely relevant to our world, are the assump- tions on which this essay rests and the larger message it is meant to conveyComment: Still a good introduction to the topic of political obligation and does a nice job of distinguishing some of the main questions within that topic. Very thorough discussion of Locke. The third section on Tussman is a bit dated, but does discuss some of the issues surrounding political obligation and children and adults who are not fully competent.
Pitkin, Hanna. Obligation and Consent – II
1966, The American Political Science Review 60, March: 39-52.
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Added by: Carl FoxIntroduction: [The doctrine of "hypothetical consent"] teaches that your obligation depends not on any actual act of consenting, past or present, by yourself or your fellow-citizens, but on the character of the government. If it is a good, just government doing what a government should, then you must obey it; if it is a tyrannical, unjust government trying to do what no government may, then you have no such obligation. Or to put it another way, your obligation depends not on whether you have consented but on whether the government is such that you ought to consent to it, whether its actions are in accord with the authority a hypothetical group of rational men in a hypothetical state of nature would have (had) to give to any government they were founding. Having shown how this formulation emerges from Locke's and Tussman's ideas, I want now to defend it as a valid response to what troubles us about political obligation, and as a response more consonant than most with the moral realities of human decisions about obedience and resistance. At the same time the discussion should also demonstrate how many different or even conflicting things that one might want to call "consent" continue to be relevant - a fact which may help to explain the tenacity of traditional consent theory in the face of its manifest difficulties. Such a defense and demonstration, with detailed attention to such decisions, are difficult; the discussion from here on will be more speculative, and will raise more questions than it answers.Comment: Largely superseded by later work (see, for instance, Stark's 'Hypothetical Consent and Justification'), but still an interesting exploration of hypothetical consent and legitimate authority, as well as offering further critique of actual consent theories of political obligation. Would make for good further reading or an option for anyone attracted to more of a history of philosophy approach.
Pitts, Andrea J.. Toward an Aesthetics of Race: Bridging the Writings of Gloria Anzaldúa and José Vasconcelos
2014, Inter-American Journal of Philosophy, 5 (1): 80-100
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Added by: Adriana Clavel-VázquezAbstract:
This paper examines the relationship between the aesthetic frameworks of José Vasconcelos and Gloria Anzaldúa. Contemporary readers of Anzaldúa have described her work as developing an “aesthetics of the shadow,” wherein the Aztec conception of Nepantilism—i.e. to be “torn between ways”—provides a potential avenue to transform traditional associations between darkness and evil, and lightness and good. On this reading, Anzaldúa offers a revaluation of darkness and shadows to build strategies for resistance and coalitional politics for communities of color in the U.S. To those familiar with the work of Vasconcelos, Anzaldúa’s aesthetics appears to contrast sharply with his conceptions of aesthetic monism and mestizaje. I propose, however, that if we read both authors as supplementing one another’s work, we can see that their theoretical points of contrast and similarity help frame contemporary philosophical discussions of racial perception.Comment (from this Blueprint): In this paper, Pitts does two things that are relevant for the aims of this blueprint. First, she understands Anzaldúa to be in dialogue with, and as a continuation of, the Latin American philosophical tradition. In this sense, rather than seeing Latinx feminism as emerging simply from an opposition to the Anglo-American intellectual tradition, she sees it as inheriting and furthering a rich Latin American philosophical tradition that, although problematic at times, has plenty to offer to contemporary philosophical thought, and which has been unfortunately ignored for too long. Second, she brings forward the role that aesthetics plays in theorizing about race and mestizo identities in Latin America, and in the constitution of social identities, as well as the centrality of aesthetics in the Latin American philosophical tradition.
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