Diversity Reading List

Publisher’s Note:

Being rude is often more gratifying and enjoyable than being polite. Likewise, rudeness can be a more accurate and powerful reflection of how I feel and think. This is especially true in a political environment that can make being polite seem foolish or naive. Civility and ordinary politeness are linked both to big values, such as respect and consideration, and to the fundamentally social nature of human beings. This book explores the powerful temptations to incivility and rudeness, but argues that they should generally be resisted. Drawing on early Chinese philosophers who lived during great political turmoil but nonetheless sought to “mind their manners,” it articulates a way of thinking about politeness that is distinctively social. It takes as a given that we can feel profoundly alienated from others, and that other people can sometimes be truly terrible. Yet because we are social neglecting the social and political courtesies comes at great cost. The book considers not simply why civility and politeness are important, but how. It addresses how small insults can damage social relations, how separation of people into tribes undermines our better interests, and explores how bodily and facial expressions can influence how life with other people goes. It is especially geared toward anyone who feels the temptation of being rude and wishes it were easier to feel otherwise. It seeks to answer a question of great contemporary urgency: When so much of public and social life with others is painful and fractious, why should I be polite?

Abstract:

The Zhuangzi offers two apparently incompatible models of bereavement. Zhuangzi sometimes suggests that the sage will greet loss with unfractured equanimity and even aplomb. However, upon the death of his own wife, Zhuangzi evinces a sorrow that, albeit brief, fits ill with this suggestion. In this essay, I contend that the grief that Zhuangzi displays at his wife’s death better honors wider values averred elsewhere in the text and, more generally, that a sage who retains a capacity for sorrow will be better positioned for the robust joy so often identified as central to the Zhuangzi’s vision of flourishing. The sagely figures who entirely forego sorrow, I argue, achieve equanimity only through a sacrifice of the emotional range and responsiveness necessary not only for grief but also for the delight Zhuangzi recommends.

Abstract:

Do Lucretius’ vivid evocations of pain and suffering render impotent his therapy for fear of death? Lucretius’ readers have long noted the discord between his avowed aim to provide a rational foundation for cool detachment from death and his impassioned and acute attention to nature’s often cruel brutality. I argue that Lucretius does have a viable remedy for death anxiety but that this remedy significantly departs from Epicurus’ original counsel. Lucretius’ remedy confesses its origins in a heightened, rather than benumbed, sensitivity to the affective and somatic features of human experience, culminating in “the feel of not to feel it.”

Publisher’s Note:
Olliz Boyd’s essay examines Blackness in the Latin American literary practices with the aim of showing its centrality to Latin American cultures. He argues that the African heritage of Latin America has been erased as a result of Eurocentric mestizaje. Olliz Boyd first examines this erased heritage in the understanding of race in Latin America and its peculiar processes of racialization, before moving on to centring the analysis on aesthetic practices and literature in particular. Olliz Boyd’s essay examines the erasure of Afro-Latininidad from a perspective that differs from Hooks’ analysis of the erasure of self-identified Afro-Latin communities. He argues that mestizos in general have mixed-race roots that include not just European and Indigenous ancestry, but African as well. The erasure of Afro-Latininidad is, thus, more radical as it involves the negation of an Afro-Latin reality at the heart of mestizaje.

Abstract:
An explanation of the Yoruba understanding of rationality, its immediate connection to practical ethics, and its roots in oral Yoruba traditions.

Abstract:

From: Sophie Oluwole: Celebrating the Radical Spirit of African Philosophy, By Tunji Olaopa

In Philosophy and Oral Tradition (1997), Sophie Oluwole urges us to return to Africa’s oral tradition as the source of excavating an authentic foundation of Africa’s intellectual culture which the West has tried so hard to undermine and destroy. One argument that underlies the relevance of Africa’s oral tradition is that the traditional and cultural practices of the past must have been guided by some form of logic and rational principles which not only predate the Western scientific canon, but which cannot also be subsumed totally under it. 

Summary: In this paper, Oshana argues that the U.S. Supreme Court's decision to affirm the Partial-Birth Abortion Act was mistaken. She claims that the Partial-Birth Abortion Act cannot withstand the test of strict scrutiny, that the Act fails to respect the privacy rights of individuals, and that there are compelling reasons (based in autonomy) to allow partial-birth abortion up until the point of fetal viability. As such, she claims, the Act violates the integrity of law.

Content: Oshana argues against 'internalist' theories of autonomy that focus exclusively on psychological conditions internal to the agent - what goes on inside her head - and suggests instead that certain social relations must obtain between the agent and those around her for genuine autonomy to be possible.

Abstract:
The “woman question,” this book asserts, is a Western one, and not a proper lens for viewing African society. A work that rethinks gender as a Western construction, The Invention of Women offers a new way of understanding both Yoruban and Western cultures. Author Oyeronke Oyewumi reveals an ideology of biological determinism at the heart of Western social categories-the idea that biology provides the rationale for organizing the social world. And yet, she writes, the concept of “woman,” central to this ideology and to Western gender discourses, simply did not exist in Yorubaland, where the body was not the basis of social roles. Oyewumi traces the misapplication of Western, body-oriented concepts of gender through the history of gender discourses in Yoruba studies. Her analysis shows the paradoxical nature of two fundamental assumptions of feminist theory: that gender is socially constructed and that the subordination of women is universal. The Invention of Women demonstrates, to the contrary, that gender was not constructed in old Yoruba society, and that social organization was determined by relative age. A meticulous historical and epistemological account of an African culture on its own terms, this book makes a persuasive argument for a cultural, context-dependent interpretation of social reality. It calls for a reconception of gender discourse and the categories on which such study relies. More than that, the book lays bare the hidden assumptions in the ways these different cultures think. A truly comparative sociology of an African culture and the Western tradition, it will change the way African studies and gender studies proceed.

Abstract:
The “woman question,” this book asserts, is a Western one, and not a proper lens for viewing African society. A work that rethinks gender as a Western construction, The Invention of Women offers a new way of understanding both Yoruban and Western cultures. Author Oyeronke Oyewumi reveals an ideology of biological determinism at the heart of Western social categories-the idea that biology provides the rationale for organizing the social world. And yet, she writes, the concept of “woman,” central to this ideology and to Western gender discourses, simply did not exist in Yorubaland, where the body was not the basis of social roles. Oyewumi traces the misapplication of Western, body-oriented concepts of gender through the history of gender discourses in Yoruba studies. Her analysis shows the paradoxical nature of two fundamental assumptions of feminist theory: that gender is socially constructed and that the subordination of women is universal. The Invention of Women demonstrates, to the contrary, that gender was not constructed in old Yoruba society, and that social organization was determined by relative age. A meticulous historical and epistemological account of an African culture on its own terms, this book makes a persuasive argument for a cultural, context-dependent interpretation of social reality. It calls for a reconception of gender discourse and the categories on which such study relies. More than that, the book lays bare the hidden assumptions in the ways these different cultures think. A truly comparative sociology of an African culture and the Western tradition, it will change the way African studies and gender studies proceed.