Diversity Reading List

Comment (from this Blueprint): Introduction to Joy's concept of carnism, the invisible but dominant paradigm used to defend meat consumption; argues against carnism, by showing that there is indeed a problem with eating non-human animals, that meat eating is not necessarily to be understood as normal, that carnism prevents the cognitive dissonance (of caring for animals and at the same time consuming them) by re-defining non-human animals as objects.

Comment: This text responds to two proposals for justifying concientious objection in the provision of health care services: genuineness and reasonableness. It would fit well within a course on medical ethics or bioethics. It also would fit well within a more general course on professional ethics, as it concerns the question of when a professional is able to justify the omission of an action that they are bound by professional duty to complete.

Comment: This is a useful piece to pair with any of the more theoretical writings on cultural appropriation. It articulates some Native perspectives on cultural appropriation that may be less familiar to students, as well as pointing out problems with some of the assumptions on which defenses of cultural appropriation sometimes depend.

Comment: This text is an excellent overview of both some of the themes within Nishitani's work as well as European conceptions of nihilism and its overcoming. In general, some appreciation of Nietzsche and aspects of Buddhism will help students navigate this book. But, it is largely expository, so it will often inform readers of what they need in the course of reading. This text will primarily be for students who are looking for an overall perspective on nihilism - especially, a Japanese one.

Comment: This text is useful as a commentary or response to the debate about (un)reasonableness and legitimacy sparked by Rawls. More specifically, it offers a distinction between political and philosophical reasonableness, which the authors use to argue against interpreting or developing Rawls's political liberalism in a less tolerant direction. The section on Barbara Herman's 'Pluralism and the Community of Moral Judgment' helpfully distils a major faultline within liberal political philosophy.

Comment (from this Blueprint): 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.

Comment (from this Blueprint): The book is a prescription for feminist praxis in lands and cultures which have histories different from that of the vanguards of the (‘Western’) world. It challenges both the ‘progressive’ ideals of the Enlightenment, which (according to the author) are ethnocentric in many ways, and their universalizing tendencies. It recognizes, and is apprehensive of, the fact that Enlightenment values operate as background assumptions in the works of many Northern and Western feminists, all the more when they are concerned with advancing women’s rights in ‘other’ cultures. The author rejects such tendencies and proposes a different approach to the understanding of normativity and universalism.

Comment:
available in this Blueprint

Comment: A useful discussion of Zhuangzi's views about human nature. Best read together with Wai Wai CHIU's "The Debate over Xing in the Outer Chapters of the Zhuangzi". Prior knowledge of the Zhuangzi is helpful.

Comment: Best used as a specialised or further reading addressing the topics of moral personhood and justice. This paper is sure to generate and discussion and debate, particularly when paired Jeff McMahan's work on the topic, to which the paper is responsive (see in particular McMahan, "Cognitive Disability, Misfortune, and Justice"). Some of Kittay's arguments rely on somewhat fine metaphysical distinctions, so some background in philosophy would be useful, but the distinctions aren't so fine that any additional reading would be required -- in-class discussion of the nature of the relevant distinctions should suffice.