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Added by: Sara Peppe, Contributed by: Jonathan EgidPublisher’s Note:
The point of departure of this publication is philosophy, more precisely African philosophy and the question of the possibility of using African languages in philosophical discourse. This book sees Afrophone literatures as a prominent locus of philosophical discourse in African cultures. In its eleven chapters, the book investigates literary works in African languages and reads them with respect to their contribution to philosophy. Studying Swahili, Ndebele, Shona, Bambara, Yoruba and Lingala literatures, we have found philosophical insights which sometimes amount to no more than philosophical commonplaces, but occasionally make highly original contributions to philosophy. The deeper we penetrated into Afrophone discourses, the more remote became the departure point. The issue of "philosophies in African languages" was both methodologically and empirically settled, and we found ourselves looking for "a philosophy for Afrophone literatures". Philosophy became more of a tool than a goal in this process: it has the conceptual inventory to articulate the insights found in Afrophone literatures. Drawing on both Western and African philosophical traditions, with their concepts and conceptual frameworks, provides these new articulations with the necessary distance to secure a creative reflexion of the literary texts, developing their theme and showing them in a broader context of intellectual history. This book examines literatures in six African languages, from several regions within Bantu Africa (Swahili, Lingala, Shona, Ndebele) and from West Africa (Bambara, Yoruba). With the exception of Yoruba, where (although we know the language to some extent) we used texts collected and translated by other researchers, we have always relied on original texts written (and mostly also published) by their authors.
Appiah, Kwame Anthony. Experiments in Ethics2008, London: Harvard University Press.-
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Added by: Simon Fokt
Publisher's Note: In the past few decades, scientists of human nature—including experimental and cognitive psychologists, neuroscientists, evolutionary theorists, and behavioral economists—have explored the way we arrive at moral judgments. They have called into question commonplaces about character and offered troubling explanations for various moral intuitions. Research like this may help explain what, in fact, we do and feel. But can it tell us what we ought to do or feel?
In Experiments in Ethics, the philosopher Kwame Anthony Appiah explores how the new empirical moral psychology relates to the age-old project of philosophical ethics. Some moral theorists hold that the realm of morality must be autonomous of the sciences; others maintain that science undermines the authority of moral reasons. Appiah elaborates a vision of naturalism that resists both temptations. He traces an intellectual genealogy of the burgeoning discipline of “experimental philosophy,” provides a balanced, lucid account of the work being done in this controversial and increasingly influential field, and offers a fresh way of thinking about ethics in the classical tradition.
Appiah urges that the relation between empirical research and morality, now so often antagonistic, should be seen in terms of dialogue, not contest. And he shows how experimental philosophy, far from being something new, is actually as old as philosophy itself. Beyond illuminating debates about the connection between psychology and ethics, intuition and theory, his book helps us to rethink the very nature of the philosophical enterprise.
Comment: This is a great work for any ethics course, insofar as it interrogates the traditional mode of doing ethics through an experimental lens. Also good for courses on experimental philosophy, suitable for both undergraduates and early stage graduate students.
Arcila-Valenzuela, Migdalia, Páez, Andrés. Testimonial Injustice: The Facts of the Matter2022, Review of Philosophy and Psychology-
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Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract:
To verify the occurrence of a singular instance of testimonial injustice three facts must be established. The first is whether the hearer in fact has an identity prejudice of which she may or may not be aware; the second is whether that prejudice was in fact the cause of the unjustified credibility deficit; and the third is whether there was in fact a credibility deficit in the testimonial exchange. These three elements constitute the facts of the matter of testimonial injustice. In this essay we argue that none of these facts can be established with any degree of confidence, and therefore that testimonial injustice is an undetectable phenomenon in singular instances. Our intention is not to undermine the idea of testimonial injustice, but rather to set limits to what can be justifiably asserted about it. According to our argument, although there are insufficient reasons to identify individual acts of testimonial injustice, it is possible to recognize recurrent patterns of epistemic responses to speakers who belong to specific social groups. General testimonial injustice can thus be characterized as a behavioral tendency of a prejudiced hearer.Comment (from this Blueprint): Migdalia Arcila-Valenzuela and Andrés Páez argue that it is impossible to detect an individual instance of epistemic injustice. Their case relies on a review and analysis of the recent research on implicit bias. The key theoretical premise of their argument is that it is impossible to establish, for any individual situation, what is the minimum degree of credibility that the speaker is entitled to. However, they still think we can measure general testimonial injustice, which they construe as “a behavioral tendency of a prejudiced hearer.”
Azenabor, Godwin. The Idea of African Philosophy in African Language2000, Indian Philosophical Quarterly. 27 (3): 321-328.-
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Added by: Sara Peppe and Björn FreterAbstract:
The necessity of writing African philosophy in African languages has been proposed more than once. But, expressing African philosophy in indigenous languages of Africa does not make it more authentic. Authentic African philosophy is the philosophy that takes into account African culture and life. Moreover, the problem of using indigenous languages deals with the fact that the above-mentioned languages are scarcely taught in schools and have almost no place in education. Regarding this, the Nigeria case is paradigmatic.Comment (from this Blueprint): Godwin Azenabor considers the problem of African philosophy in the African language by examining both the concepts of African philosophy and language. The author underlines that the fact that African philosophy should be written in the African language derives from the idea that other philosophies are written in their respective languages. This led the author to think that translating African philosophy into other languages may not depict the true picture of African philosophy, with African philosophy lacking in authenticity. The author focuses on the fact that African indigenous languages are not taught in schools, and scholars do not master the indigenous languages as much as to write in indigenous languages for education purposes. This occurs in Nigeria, where official institutions and education bodies use colonial languages. Plus, the problem of language is rooted in the idea that most African languages are local while philosophy aims to be international. The author also explains why Africans use colonial languages, i.e., to remove communication and understanding barriers. And Azenabor concludes that the language used does not determine the authenticity of African philosophy. Plus, what makes a philosophy African is that it is applied to the conceptual problems of African life and encompasses its tradition.
Barnes, Elizabeth. Going Beyond the Fundamental: Feminism in Contemporary Metaphysics2014, Proceedings of the Aristotelian Society 114 (3pt3):335-351-
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Added by: Simon Fokt, Contributed by: Alison Fernandes
Abstract: Much recent literature in metaphysics attempts to answer the question, ‘What is metaphysics?' In this paper I argue that many of the most influential contemporary answers to this question yield the result that feminist metaphysics is not metaphysics. I further argue this result is problematic.Comment: Useful for raising questions about the scope of metaphysics, issues to do with fundamentality, as well as the relation between feminism and metaphysics. An excellent paper to include at the end of an undergraduate course in metaphysics, or to include in a course on social ontology.
Barney, Rachel. History and Dialectic (Metaphysics A3, 983a24–4b8)2012, in Steel, C. G. and Primavesi, O. (eds.) Aristotle’s Metaphysics Alpha: Symposium Aristotelicum. Oxford: Oxford University Press, pp. 69–104.-
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Added by: Lea CantorAbstract:
This chapter discusses Metaphysics A.3, 983a24-4b8, in which Aristotle proposes to examine the first principles [archai] of his Presocratic predecessors in terms of his own theory of the four causes [aitiai]. It argues that Aristotle's account represents a particular kind of constructive dialectic, influenced by Plato's treatment of his predecessors in the Sophist; but that it also should be considered a foundational work in the history of philosophy, continuous with Peripatetic historical investigations in other fields. On more specific points, it argues that Aristotle's presentation of Thales is mostly taken from the sophist Hippias' account of Hippo, and that his account of Presocratic monism is more ambiguous than usually appreciated, and influenced by earlier readings as well.
Comment: This article offers a nuanced discussion of Aristotle's attitudes to early Greek philosophy and theology, focusing on his discussion of first principles in the first book of the Metaphysics. It helpfully highlights what this core passage tells us about Aristotle's approach to the history of philosophy and his philosophical methodology more generally. In doing so, it also clarifies what Aristotle's sources for the early history of philosophy are likely to have been. The article is also relevant for understanding Plato's attitudes to, and appropriation of, Presocratic ideas. For those teaching the Presocratics this article is best approached with some prior familiarity of the methodological challenges involved in reconstructing the Presocratics' views, but as a way into understanding Aristotle's own philosophy it is readily accessible and constitues useful introductory material. It is vital reading for anyone interested in ancient Greek historiography of philosophy.
Bennett, Karen. There is no special problem with metaphysics2016, Philosophical Studies 173 (1):21-37-
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Added by: Clotilde Torregrossa, Contributed by: Naomi Osorio-Kupferblum
Abstract: I argue for the claim in the title. Along the way, I also address an independently interesting question: what is metaphysics, anyway? I think that the typical characterizations of metaphysics are inadequate, that a better one is available, and that the better one helps explain why metaphysics is no more problematic than the rest of philosophyComment: A defence of metaphysics; talks of the role metaphysics should play in analytic philosophy (viz. provide the toolbox for the other disciplines) and what belongs to it.
Bodunrin, Peter Oluwambe. The Question of African Philosophy1981, Philosophy. 56 (216): 161-179.-
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Added by: Sara Peppe and Björn FreterAbstract:
Philosophy in Africa has for more than a decade now been dominated by the discussion of one compound question, namely, is there an African philosophy, and if there is, what is it? The first part of the question has generally been unhesitatingly answered in the affirmative. Dispute has been primarily over the second part of the question as various specimens of African philosophy presented do not seem to pass muster. Those of us who refuse to accept certain specimens as philosophy have generally been rather illogically said also to deny an affirmative answer to the first part of the question. In a paper presented at the International Symposium in Memory of Dr William Amo, the Ghanaian philosopher who taught in German universities in the early part of the eighteenth century, Professor Odera Oruka identified four trends, perhaps more appropriately approaches, in current African philosophyComment (from this Blueprint): The article is focused on the theme of African philosophy giving a clear picture of the difficulties in defining what is African philosophy. This paper does not treat the theme of African philosophy and African language, but it provides a base for the above-mentioned debate giving an account picture of African philosophy. The paper indicates that the philosopher Oruka found four trends in African philosophy: Ethno-philosophy, Philosophy sagacity, Nationalist-ideological philosophy and Professional philosophy. The author highlights that the nature of African philosophy is understood differently by the various contemporary African thinkers. And, the article deeply considers the effects of contact with Western populations. Thus, the article links the philosophical problem of defining philosophy in Africa with colonialism. Moreover, Bodunrin examines the four categories of African philosophy proposed by Oruka in the light of the four challenges Africa faces after entering in contact with Western countries.
Broadie, Sarah. Plato’s Sun-Like Good: Dialectic in the Republic2021, Cambridge University Press-
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, Contributed by: Quentin PharrPublisher’s Note:
Plato's Sun-Like Good is a revolutionary discussion of the Republic's philosopher-rulers, their dialectic, and their relation to the form of the good. With detailed arguments Sarah Broadie explains how, if we think of the form of the good as 'interrogative', we can re-conceive those central reference-points of Platonism in down-to-earth terms without loss to our sense of Plato's philosophical greatness. The book's main aims are: first, to show how for Plato the form of the good is of practical value in a way that we can understand; secondly, to make sense of the connection he draws between dialectic and the form of the good; and thirdly, to make sense of the relationship between the form of the good and other forms while respecting the contours of the sun-good analogy and remaining faithful to the text of the Republic itself.Comment: This text is an excellent companion text for reading Plato's Republic - especially Books 5 and 6. It provides clear interpretations of the various metaphors and analogies that Plato presents in those books, and it provides one of the most important new interpretations of Plato's conception of philosopher-rulers, the Form of the Good, and philosophical dialectic. This text is primarily for those students who are looking to dive into the relevant debates associated with these books in the Republic. Accordingly, it requires some understanding of some of Plato's other dialogues, as well as some understanding of philosophical and mathematical methodologies as conceived by Plato.
Bryan, Jenny. Likeness and Likelihood in the Pre-Socratics and Plato2012, Cambridge: Cambridge University Press.-
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Added by: Lea CantorPublisher’s Note:
The Greek word eoikos can be translated in various ways. It can be used to describe similarity, plausibility or even suitability. This book explores the philosophical exploitation of its multiple meanings by three philosophers, Xenophanes, Parmenides and Plato. It offers new interpretations of the way that each employs the term to describe the status of his philosophy, tracing the development of this philosophical use of eoikos from the fallibilism of Xenophanes through the deceptive cosmology of Parmenides to Plato's Timaeus. The central premise of the book is that, in reflecting on the eoikos status of their accounts, Xenophanes, Parmenides and Plato are manipulating the contexts and connotations of the term as it has been used by their predecessors. By focusing on this continuity in the development of the philosophical use of eoikos, the book serves to enhance our understanding of the epistemology and methodology of Xenophanes, Parmenides and Plato's Timaeus.
Comment: This book offers useful conceptual resources for making sense of the epistemologies of two major Presocratic philosophers, Xenophanes and Parmenides, as well as Plato. It also has much to offer on questions about the relationship between myth/story-telling and argumentation in ancient Greek philosophical methodology. While parts of the book go into significant detail regarding certain terminological issues in ancient Greek, the author for the most part makes it easy to follow what is at stake philosophically in these discussions, making them accessible even to those with little or no background in ancient Greek.
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Alena Rettová. Afrophone Philosophy: Reality and Challenges
2007, Středokluky: Zdeněk Susa
Comment: A great survey of general approaches to African philosophy in many languages, at the cutting edge of modern research. Great for classes on philosophy and literature or on introductions to global thought best discussed alongside the primary texts it discusses.