Diversity Reading List

Comment (from this Blueprint): Ahmed provides a phenomenological account of White experience as comfort and being at home, which compliments Jones's analysis of the failure of White empathy. While Ahmed's focus is on race in this paper, her analysis of the structure of Whiteness equally applies to multiple domains, such as gender, class, sexuality and disability, so while it is marked as 'further' reading here, this text could easily provide the foundation to multiple themes for this blueprint, and would also make a good starting point for those that wish to read Ahmed's excellent "Queer Phenomenology".

Comment (from this Blueprint): Ritunnano's paper clearly situates the concept of hermeneutic injustice in the field of mental health, using psychosis as a case study. Although it predominantly deals with just one type of epistemic injustice, Ritunnano's paper is nevertheless an approachable entry into the topic that compliments Radden's chapter. The field of critical phenomenology is also introduced, which links strongly to feminist considerations when trying to understand lived experience. Thus, this paper makes for good further reading on the topic of feminist philosophy of mind and mental illness.

Comment (from this Blueprint): Butler draws together muitple themes in this paper to talk about how fascets of our identity (gender, sexuality and even our national/ethnic idetitiy) are strongly determined by external strctures, even when we try to subvert those structures. While sexuality is a key theme in this paper, Butlet discusses the theme of recognition, subjecthood and precarity from multiple angles, making it a cornerstone for multiple themes in this blueprint. The discussion on assimilation and translation is also highly relevant to Ahmed's discussions both in Queer Phenomenology and "A phenomenology of whiteness".

Comment (from this Blueprint): This paper is especially stimulating if students earlier on the course also read the text by Ahmed on the week on race, as much of "A phenomenology of whiteness" informs Queer phenomenology. This specific chapter, however, focuses on sexual orientation, and discusses some of Merleau-Ponty's philosophy. Ahmed's article may also be required reading for those exploring a distinctly phenomenological approach to sexuality and could be read in alongside Díaz-León's chapter, which follows in the analytic tradition, for a broader range of 'styles' of discussion of sexual orientation in philosophy.

Comment: This essay presents a side-by side analysis of both de Beauvoir's and Arendt's philosophical accounts of labour and work. It also touches on some of the ethical implications of those accounts, and their meaning for a philosphical understanding of the concepts of work and labor as they relate to human life. The author highlights a previously unnoticed similarity between how both thinkers approaches the concept of labor, as the category of human activity relegated to the inherently ephemeral: 'labor itself produces no great works or deed worthy of remembrance, nor does it directly contribute to constructing the artifice of the human world that distinguishes human existence from unchanging animal life.' She also discusses the author approaches as they relate to their major predecessor on the topic: Marx. As such, the essay may be used in a variety of intermediate undergraduate as well as master's level courses covering work and labor, feminist perspectives on work and labor, the philosophy of Simone de Beauvoir and Hannah Arendt, respectively, or even philosophical critiques of Marx. The text, while offering a close textual read of both others, also has value for it's broader take on the concepts of work and labor - concepts which have not been readily discussed in contemporary analytic philosophy outside of the Marxist literature.

Comment: This paper revisits the contemporary literature on the gendered divisions of household labour and argues for a new ethical framework based on Simone de Beauvoir's analysis of marriage in terms of transcendence and immanence. According to Beauvoir, 'marriage is oppressive and involves a moral wrong when it facilitates the transcendence of one spouse by relegating the other to the round of relatively uncreative chores needed to maintain life in the home.' Veltman also argues that, contrary to a common reading of de Beauvoir's account, de Beauvoir does not reject marriage per se, but in fact leaves open the opportunity for reform, such that a marriage 'has the potential to support equitable unions between free beings.' For this reason, the paper may be useful as specialised or further reading for courses interested in contemporary feminist critiques, the work of Simone de Beauvoir, or more broadly, 20th Century feminism. In addition, it also offers an interesting discussion of housework and domestic labor which may prove useful in the context of courses examining work and gendered divisions of labour. It would also be well paired with the work of Hannah Arendy, and another of Veltman's essays, "Simone de Beauvoir and Hannah Arendt on Labor."

Comment (from this Blueprint): Sara Ahmed is a renowned critical phenomenologist who resigned from her job at Goldsmiths over sexual harassment in her department and the university's handling of it. In this 2021 book, she draws on an interdisiplinary corpus, and her own ethnographic skills, to research and theorize complaint against power abuse, broadly conceived. Important are her own experiences and supportive relationships with students that led to her resignation. One thing this book argues is that complaints, and the process of complaining, are an important part of changing the university, and are in themselves useful political tools, since they challenge (and hence illuminate) hidden parts of institutional life.

Comment (from this Blueprint): Sara Ahmed is a renowned critical phenomenologist who resigned from her job at Goldsmiths over sexual harassment in her department and the university's handling of it. In this 2021 book, she draws on an interdisiplinary corpus, and her own ethnographic skills, to research and theorize complaint against power abuse, broadly conceived. Important are her own experiences and supportive relationships with students that led to her resignation. One thing this book argues is that complaints, and the process of complaining, are an important part of changing the university, and are in themselves useful political tools, since they challenge (and hence illuminate) hidden parts of institutional life.

Comment (from this Blueprint): Lisa Guenther, author of the 2015 book "Solidarity Confinement: Social Death and its Afterlives," gives a quick overview of "critical phenomenology" and how it is different from classical phenomenology. The boundaries of critical phenomenology are still being drawn, but Guenther's concise explanation has already become canon. Understanding, in broad brush strokes, what critical phenomenology is will be important to engage with many conversations on feminist philosophy, especially in the continental tradition, since feminist theorists (inspired by Simone de Beavoir and Frantz Fanon) often appeal to lived experience in their theorizing of oppression.

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.