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Added by: Clotilde Torregrossa, Contributed by: Simon FoktAbstract: Most accounts of integrity agree that the person of integrity must have a relatively stable sense of who he is, what is important to him, and the ability to stand by what is most important to him in the face of pressure to do otherwise. But does integrity place any constraints on the kind of principles that the person of integrity stands for? In response to several recent accounts of integrity, I argue that it is not enough that a person stand for what he believes in, nor even that he is committed to and stands for what, in his best judgement, is morally right. In our web of moral concepts integrity is internally related to a host of virtues which exclude weakness of will and dogmatism, and presuppose trustworthiness. Integrity requires that the principles stood for must be those that a morally good, morally trustworthy agent would stand for, and that the agent himself is morally trustworthy.Comment: This is a stub entry. Please add your comments below to help us expand it
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Added by: Sara Peppe and Björn FreterPublisher’s Note:
In this sustained and nuanced attempt to define a genuinely African philosophy, Kwame Gyekye rejects the idea that an African philosophy consists simply of the work of Africans writing on philosophy. It must, Gyekye argues, arise from African thought itself, relate to the culture out of which it grows, and provide the possibility of a continuation of a philosophy linked to culture. Offering a philosophical clarification and interpretation of the concepts in the ontology, philosophical psychology, theology, and ethics of the Akan of Ghana, Gyekye argues that critical analyses of specific traditional African modes of thought are necessary to develop a distinctively African philosophy as well as cultural values in the modern world.Comment (from this Blueprint): A classical work of modern African philosophy and, because of its analysis of the conceptual scheme, highly relevant for the context of African philosophy and language.
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Added by: Chris Blake-Turner, Contributed by: Lydia PattonPublisher's Note: In its comprehensive overview of Alain Locke's pragmatist philosophy this book captures the radical implications of Locke's approach within pragmatism, the critical temper embedded in Locke's works, the central role of power and empowerment of the oppressed and the concept of broad democracy Locke employedComment: Alain Locke (1885-1954) founded the philosophy department at Howard University. (The department is still housed in Locke hall, named for Alain, not John!) He was a pragmatist philosopher, who wrote on cultural relativism, pragmatism, and values. He is best known for his role as an aesthetic scholar of the Harlem Renaissance, but this work has deep connections to his work on the theory of race, on value theory and cultural relativism, and on pragmatism. (See the introductions to the anthologies above for more details.) Locke is an under-appreciated scholar of historical and philosophical significance. His work would provide excellent readings for courses in value theory, ethics and meta-ethics, aesthetics, pragmatism, and the philosophy of race, but would also be interesting reading for courses in epistemology, for instance, given his original stance on relativism, and his pragmatism about truth.
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Added by: Emily PaulAbstract: Until recently philosophy of religion has been almost exclusively focused upon the analysis of western religious ideas. The central concern of the discipline has been the concept God , as that concept has been understood within Judaeo-Christianity. However, this narrow remit threatens to render philosophy of religion irrelevant today. To avoid this philosophy of religion should become a genuinely multicultural discipline. But how, if at all, can philosophy of religion rise to this challenge? The paper considers fictionalism about religious discourse as a possible methodological standpoint from which to practice a tradition-neutral form of philosophy of religion. However, after examining some of the problems incurred by fictionalism, the paper concludes that fictionalism and religious diversity are uneasy bedfellows; which implies that fictionalism is unlikely to be the best theory to shape the practice of philosophy of religion in a multicultural context.Comment: This paper is a great one to include as a further reading in a fictionalism unit, because it goes beyond this topic to examine its compatibility with the desire for a more multicultural philosophy of religion. It also reflects upon the discipline of philosophy of religion as a whole, which would be very interesting for the keener students. Alternatively, this could be used as a primary reading at the end of a course (that has covered fictionalism) to allow students to reflect upon the discipline of philosophy of religion as a whole.
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Added by: Sara Peppe, Contributed by: Jonathan EgidPublisher’s Note:
Sage Philosophy is an anthology of three main parts: Part one contains papers by Odera Oruka clearing the way and arguing about his research over the last decade on indigenous sages in Kenya. Part Two introduces verbatim interviews with a given number of those sages, while Part Three consists of published papers by scholars who are critics or commentators on the Oruka project. The author has spent the last decade in Kenya carrying out his research. It is the general stand of the book that the sages turn out to be thinkers or philosophers in no trivial sense, despite their lack of modern formal education. This study is a critique for all those scholars who hitherto have found no practice of critical philosophy in traditional Africa.
Comment: A great anthology broken down in three parts, including sages about Kenyan culture and cognate interviews with a final academic, in-depth, analysis. Great book for building knowledge about the Kenyan culture to be used as an overview on the theme.
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Added by: Simon Fokt, Contributed by: Anonymous
Abstract: There is a rich literature on the use of medical trials as a model for designing and evaluating the outcomes of social policy interventions in former colonies. Yet social experimentalists have not engaged in a correspondingly vibrant discussion of medical ethics. A systematic review of social experiments shows that few studies explicitly discuss informed consent, or the serious constraints on securing informed consent from impoverished or child participants, particularly in the context of cluster randomization. The silence on informed consent, and in some cases active denial thereof, suggests that it is often considered less important than other elements of experimental design. This matters since involuntary experimentation on vulnerable people violates their personhood, increases the risk of unintended harm, and establishes continuities with colonial experimentation. There is a need to develop more effective mechanisms for regulating social experiments in former colonies. In the interim, scholars in the South have a responsibility to call for a moratorium on experiments.
Comment: Are useful counterweight to the literature on the randomise control trial is in development economics, shows that they are much more ethically controversial than they're willing to admit, also good for bringing out of the colonial aspect of even contemporary economics.
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Added by: Hans MaesSummary: Focuses on the modernist literary portrait in general and on Wilde's novel in particular. Also contains multiple references to painted portraits. Argues that queer modernist portraits concentrate on dynamic aspects of style and personality, presenting both the sitter's style and personality and the personality of the artist who renders her. Explores how style becomes another vehicle where a dangerous homosociality can be reduced into a manifestation of the merely particular (and vice versa).Comment: Useful in discussing portraiture, as well as depiction and representation in general.
Artworks to use with this text:
Oscar Wilde, The Picture of Dorian Gray (1890)
Cleverly framed as a story about a portrait within a portrait, and written by Wilde in part to demonstrate to his artistic nemesis James McNeil Whistler the superiority of writing to painting, Dorian serves to illustrate the central thesis of Hovey's study. Interweaves reflections on Wilde's personal style, his style as an author, the style of the painter and of the painting, the style of the characters in the book, and queer modernist style in general. Useful in discussing portraiture, as well as depiction and representation in general.
Artworks to use with this text:
Oscar Wilde, The Picture of Dorian Gray (1890)
Cleverly framed as a story about a portrait within a portrait, and written by Wilde in part to demonstrate to his artistic nemesis James McNeil Whistler the superiority of writing to painting, Dorian serves to illustrate the central thesis of Hovey's study. Interweaves reflections on Wilde's personal style, his style as an author, the style of the painter and of the painting, the style of the characters in the book, and queer modernist style in general.
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Added by: Meilin ChinnSummary: The controversial essay in which Xi Kang offered a distinct counterargument to the orthodox Confucian view that music contains and transfers emotions between musicians and listeners. Xi Kang crafts a series of arguments against the presence of emotions and images in music and contends that the widespread belief to the contrary leads to the misuse of music for political and moral agendas.Comment: This text is best used in a course on aesthetics (especially philosophy of music) and/or Chinese philosophy. A basic understanding of Daoism is helpful.
Related reading:
- Essay on Music. Ruan Ji. In Reed Andrew Criddle's "Rectifying Lasciviousness through Mystical Learning: An Exposition and Translation of Ruan Ji’s Essay on Music." Asian Music 38(2), 2007.
Related reading:
- Essay on Music. Ruan Ji. In Reed Andrew Criddle's "Rectifying Lasciviousness through Mystical Learning: An Exposition and Translation of Ruan Ji’s Essay on Music." Asian Music 38(2), 2007.
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Added by: Clotilde Torregrossa, Contributed by: Hsin-Wen LeeAbstract: I argue that the death penalty has only limited deterrent effect. It cannot deter three types of offenders: (1) those who do not fear death; (2) those who are not rational and cannot take into consideration the consequences of their actions; (3) those who are confident that they won't be caught. Thus, in order to deter potential murderers, we must consider new ways to deter these three types of offenders.Comment: The article is written for for a general audience. It considers the deterrence argument in favor of the death penalty. It should be useful for GE courses that cover the topic of the death penalty.
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Added by: Clotilde Torregrossa, Contributed by: Hsin-Wen LeeAbstract: A deterrence theory of punishment holds that the institution of criminal punishment is morally justified because it serves to deter crime. Because the fear of external sanction is an important incentive in crime deterrence, the deterrence theory is often associated with the idea of severe, disproportionate punishment. An objection to this theory holds that hope of escape renders even the severest punishment inapt and irrelevant.This article revisits the concept of deterrence and defend a more plausible deterrence theory of punishment - the wide-scope deterrence theory. The wide-scope theory holds that we must make the best use of all the deterrence tools available, including both external and internal sanctions. Drawing on insights from the early Confucian tradition, the article develops a deep deterrence theory, which holds that the most important deterrence tool involves internal, not external, sanction. It describes how internal sanctions deter potential offenses and why relevant policies need not conflict with liberalism's respect for neutrality.Comment: This text can be used in courses such as Philosophy of Law and/or Social and Political Philosophy.