Izibili, Matthew A. . African Arts and Difference
2020, In: Imafidon, E. (ed.) Handbook of African Philosophy of Difference. Cham: Springer, 205-215
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Added by: Björn Freter, Contributed by: Björn FreterAbstract: In this chapter, I examine the role African art play in the institutionalization of difference in African traditions. I am particularly interested in how aesthetic signs and symbols or other forms of art are employed by persons of an African culture to differentiate themselves or set themselves apart from other persons within the same culture or other cultures. Such forms of art of interest here include modes of dressing, tribal marks, hairstyles, and nonverbal signs of communication. I assert in this chapter that these aesthetic forms of difference are in some way institutionalized into the fabric of culture that they are taken by members of the society as objective givens and often not subject to questioning. Hence the othering is sustained and maintained through time. I also argue that these forms of differences sustained through art often promote inequality and preferential treatment of the self over and above the other. A case in mind is the preferential treatment of female folks from the royal family as against those who are not from the royal family, a difference clearly made visible through art.Comment: This is a stub entry. Please add your comments below to help us expand it
Jeffers, Chike. The Ethics and Politics of Cultural Preservation
2015, Journal of Value Inquiry 49(1-2): 205-220.
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Added by: Erich Hatala MatthesSummary: Jeffers offers an account of the moral permissibility, and moreover, praiseworthiness of cultural preservation for the sake of the continued existence of cultural groups. He defends this argument against challenges about inauthenticity and incoherence leveled by Jeremy Waldron and Sam Scheffler. In a political context, Jeffers argues that cultural preservation can be obligatory as a component of resistance against colonialism and racism.Comment: This text is readily applicable to a variety of cultural practices that constitute part of a cultural heritage or practice. It offers thoughtful considerations for discussion concerning the reasons one might have to engage (or not) in a particular cultural artistic practice.
Jiang, Tao. A buddhist scheme for engaging modern science: The case of taixu
2002, Journal of Chinese Philosophy 29(4): 533-552.
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Added by: Laura JimenezSummary: In this paper Tao Jiang examines Taixu's effort to revitalize Buddhism through an engagement with modern science. The main argument offered by Jiang is that a nonsubstantive view of the world is in fundamental agreement with many cutting-edge scientific theories and, therefore, Buddhism can indeed offer a new perspective in the debate between the practices of modern science and their social critics.Comment: Good introductory paper to Chinese philosophy of science. The topic is highly specific and specialised, making this paper useful in postgraduate courses or, as the itself poses no difficulty of comprehension for more junior students, in specialised undergraduate classes.
Jimoh, Anselm Kole. Justice and the Othered Minority. Lessons from African Communalism
2020, In: Imafidon, E. (ed.) Handbook of African Philosophy of Difference. Cham: Springer,
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Added by: Björn Freter, Contributed by: Björn FreterAbstract: There are minority groups in every human society, which are often leftovers of the “one” major group of persons within such society viewed as the self-contained group that has nothing to do with the “other” minority groups. The Other is conventionally seen as a threat to the one. Othering within societies invariably results in the exclusion of the Other from the one. By Othering, we mentally or practically classify an individual or group as “not one of us” and, therefore, inferior or less a human person than we are, a process of casting another person, group, or object into a position or role different from mine or ours, and I or we consequently establish my or our identity in opposition to the Other person in a relationship of superiority that allows me or us vilify the Other. Through Othering, we create a system of social exclusion that systematically blocks the Othered minority individual or group from rights and opportunities that are fundamentally the prerogative of all. Hence, issues of justice for the Othered minority naturally arise. This is manifested in the xenophobic treatment of African foreigners in South Africa and Christian minority groups in the mainly Muslim North of Nigeria. The socially excluded is confined to the fringe of society as the minority, whose basic and fundamental rights become privileges by virtue of the Otherness. This chapter critically analyzes and evaluates the manner of othering and exclusion of minority groups in African societies. My primary concern is to examine the role of African communitarian theory in the face of Othering in African societies. I argue that our constant awareness and acknowledgment of our commonness beyond self-contained groups ensures justice and equity in our interpersonal relationships in any human society.
Jones, Amelia. Art History / Art Criticism: Performing Meaning
1999, In: Performing the Body / Performing the Text. Ed. Amelia Jones and Andrew Stephenson. New York: Routledge. 39-55.
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Added by: Rossen VentzislavovSummary: Jones' essay offers a critique of philosophical and art-historical interpretation. Her main contention is that attributions of meaning in philosophical aesthetics and art criticism are traditionally a manner of top-down bestowal - i.e. artworks are rendered intelligible by certain pre-established and often institutionalized conceptual paradigms. In this, the often unstable meanings of art works themselves are not only inadvertently lost but often even intentionally stifled. To rehabilitate such meanings, and destabilize the homogenous discourses that try to contain them, Jones proposes a "feminist phenomenological approach… deeply invested in performing meaning." What this amounts to is a newfound sensitivity to all aspects of art - the performative, physical, contingent, messy, gendered, theatrical, emotional etc. - that have been systematically marginalized by philosophers and art critics since Kant. There is, according to Jones, an intractable economy of desire that absorbs artistic creation into the cumulative enterprise of human interaction and, instead of sweeping it under the rug for the sake of stability, philosophers and art critics should engage this economy on its own tentative terms.Comment: Useful in classes on art interpretation. Can inspire great discussions when read together with (parts of) Kant's Critique of Judgment.
Jones, Janine. Disappearing Black People Through Failures of White Empathy
2022, In McWeeny, J. and Maitra, K. (eds) Feminist Philosophy of Mind. New York: Oxford University Press, pp.86-101
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Added by: Adriana Alcaraz Sanchez and Jodie RussellAbstract:
Empathy is sometimes thought to be, if not a moral panacea for crimes against humanity, then a moral motivator to work against them. This chapter argues that the construction of black people's minds in Manichaean opposition to that of white people's is at the root of white failures of empathy for black people. The chapter maintains that it is primarily due to this Manichaean-structured opposition, grounded in a fundamental difference between white and black fungibility, that white people's ability to successfully perceive or empathize with black people is impeded. This view understands white and black fungibility as established by and derived from the nature of the kinds of minds constructed through anti-black, white-supremacist logics. Black fungibility is derivatively attributed to black bodies and implemented through them. The chapter proposes that rather than seek to empathize with black people, white people aim to self-empathize.Comment (from this Blueprint): Jones' chapter nicely situates problems with models of empathy within the dicussion of understanding racial injustices. As such, this chapter provides a clear, brief introduction to three different ways that empathy might be cashed out, as well as the issues with each from the perspective of where White empathy can, and does, fail. Jones also expands the concept of 'fungibility' to Black and White bodies as part of the diagnosis of why empathy fails, which is a useful tool for unpacking and critiquing other aspects of philosophy of mind, such as the nature of 'reasons' or 'rationality'.
Karlström, Anna. Authenticity
2015, In Heritage Keywords, edited by Kathryn Lafrenz Samuels and Trinidad Rico. USA: University Press of Colorado.
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Added by: Erich Hatala MatthesSummary: This text offers a brief overview of some approaches to the concept of authenticity in international heritage management. Focusing on a case study of Buddhist sites in Laos, Karlström then argues that culturally specific understandings of authenticity pose problems for the universal application of a preservationist approach to heritage management. It concludes with some open-ended questions about how we should pursue alternative approaches.Comment: This is a good text for instructors who want to discuses authenticity in the context of a reasonably in-depth look at a particular non-Western cultural context. While the article itself is light on conceptual/ philosophical work, if offers useful material for philosophical analysis and discussion. It would pair well with the theoretical framework provided in Yuriko Saito's "Why Restore Works of Art?", or the alternative approach to authenticity captured in Carolyn Korsmeyer's "Real Old Things."
Keeshig-Tobias, Lenore. The Magic of Others
1990, In Language in Her Eye: Views on Writing and Gender by Canadian Women Writing in English, edited by Libby Scheier, Sarah Sheard and Eleanor Wachtel: Coach House Press
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Added by: Erich Hatala MatthesSummary: In this short selection, Keeshig-Tobias (Ojibway) raises questions about representation and authenticity in fiction about Native people written by non-Native authors. With reference to certain Native belief systems, she contextualizes why the telling of a story could be viewed as theft in a way that might seem counter-intuitive to a liberal Western audience.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.
1990, SUNY Press
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, Contributed by: Quentin PharrPublisher’s Note:
In May of this year I had the opportunity to give several talks on the topic of nihilism. Initially I intended to focus on the three themes of Nietzsche, Dostoevsky, and Buddhism. When I was twenty, the figures of Nietzsche and Dostoevsky burned a lasting impression deep into my soul-as I suppose they may still do to many young people even today-and the tremors I experienced at that time have continued to make my heart tremble ever since. The final theme, of Buddhist "emptiness," came to capture my interest more gradually. The connections among these three topics are not merely arbitrary or external. The nihilism that Dostoevsky plumbed so deeply has important connections with that of Nietzsche, as a number of critics have pointed out; and Nietzsche considers what he calls European nihilism to be the European form of Buddhism. Even though there may be in Nietzsche a radical misunderstanding of the spirit of Buddhism, the fact that he considered it in relation to nihilism shows how well attuned he was to the real issue. It was considerations such as these that inclined me toward these three themes in my discussion of nihilism.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.
Kimmerer, Robin Wall. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teaching of Plants
2015, Milkweed Editions.
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Added by: Sonja Dobroski and Quentin PharrPublisher’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.Comment: available in this Blueprint
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