Freeland, Cynthia. Expression
2010, in: Portraits & Persons, Oxford: Oxford University Press, pp. 119-153.
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Added by: Hans MaesSummary: Sketches how art and science have interacted in the development of portraiture since the 17thc and how both fields have contributed to the study of facial expression. Discusses Descartes, Le Brun, Lavater, Charles Bell, Duchenne, Darwin, Ekman.
Freeland, Cynthia. Intimacy
2010, in: Portraits & Persons, Oxford: Oxford University Press, pp. 195-241.
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Added by: Hans Maes, Contributed by: Christy Mag UidhirAbstract:
Sumary: Begins with a discussion of objectification, first at the cultural and social level, as investigated by Catharine MacKinnon, then at the personal level, as investigated by Martha Nussbaum. Freeland also considers what 'subjectification' might amount to and how portraits can either be objectifying or subjectifying.Comment: Useful in discussing portraiture and depiction, as well as the links between aesthetics and ethics, and objectification in general.Artworks to use with this text:
Lucian Freud, Naked portrait (1972-3)
he people in Freud's 'naked portraits' are not shown as active or autonomous, but rather as inert material things. Their boundaries are violated, says Freeland.
Mary Cassatt, Children Playing on a Beach (1886)
Portraying children as autonomous, distinct individuals with inner lives.
1995, William Morrow
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández VillarrealPublisher’s Note:
The ancient Maya, through their shamans, kings, warriors, and scribes, created a legacy of power and enduring beauty. The landmark publication of A Forest of Kings presented the first accessible, dramatic history of this great civilization, written by experts in the translation of glyphs. Now, in Maya Cosmos, Freidel, Schele, and Parker examine Maya mythology and religion, unraveling the question of how these extraordinary people, five million strong, have managed to preserve their most sacred beliefs into modern times. In Maya Cosmos, the authors draw upon translations of sacred texts and histories spanning thousands of years to tell us a story of the Maya, not in our words but in theirs.
Comment (from this Blueprint): The book contextualises the Mayan Popol Vuh. Chapter 2 contextualizes the creation of human beings in the wider context of the Quiché creation myth. Chapter 4 introduces the Mayan notions of k’ul (ch’ul), essence or vital force, used to denote a sacred aspect of human that is not identical with their bodies but is inserted into them; chanul (also kanul) which is a supernatural guardian that accompanies a person and shares with them their vital force; and the ‘white flower’ and the idea that the soul is created and abandons the body in the moment of death.
1995, William Morrow
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández VillarrealAbstract:
Publisher’s note (excerpt): “The ancient Maya, through their shamans, kings, warriors, and scribes, created a legacy of power and enduring beauty. The landmark publication of A Forest of Kings presented the first accessible, dramatic history of this great civilization, written by experts in the translation of glyphs. Now, in Maya Cosmos, Freidel, Schele, and Parker examine Maya mythology and religion, unraveling the question of how these extraordinary people, five million strong, have managed to preserve their most sacred beliefs into modern times. In Maya Cosmos, the authors draw upon translations of sacred texts and histories spanning thousands of years to tell us a story of the Maya, not in our words but in theirs.”Comment: available in this Blueprint
Freter, Björn. Abosede Priscilla Ipadeola’s Philosophy of Liberation
2025, in Chimakonam, A. E. and Idika, C. (eds.), Her-storical Perspectives in African Philosophy. Cham: Springer
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Added by: Björn Freter & Marc GwodogAbstract:
This contribution aims to present the work of Abosede Priscilla Ipadeola. The text attempts to reconstruct her thoughts on male supremacy, epistemic tyranny, and, most importantly, her ingenious way of redefining epistemic freedom. It concludes with Ipadeola’s suggestions regarding rewriting history and education. This reconstructive work is necessary to disseminate Ipadeola’s wisdom more widely and recommend it with fervor to anyone who partakes in the discourses surrounding African philosophy, feminism, colonialism, and marginalization. The contributions of African women philosophers need to be recentered, reclaimed, and revealed. It is our sincere hope that this overview, in some way, and be it in the smallest, contributes to that vital work. The contemporary significance and relevance of Ipadeola’s work cannot be denied. Unfortunately, it also cannot be denied that it is becoming increasingly important these days, and we would do well to learn as much as possible from it, as quickly as possible. Let us, then, begin our work.Comment (from this Blueprint): There are virtually no explicit and extended secondary sources on Ipadeola; this paper will allow students to develop an overview of her ethical and epistemological thought.
Freter, Björn. Sophie Bọsẹdé Olúwọlé on Yoruba Philosophy, Knowing, Not-Knowingand the Pain of Letting Go
2024, in Agada, A., Ofuasia, E. and Ikuli, B. Y. (eds.), Contemporary African Metaphysical Thought. Cham: Palgrave Macmillan
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Added by: Björn Freter & Marc GwodogAbstract:
This contribution will outline some important aspects of Sophie Bọsẹdé Olúwọlés' groundbreaking work on Yorùbá oral philosophy. Using the Yorùbá story ‘The Toothless Queen’ as a vehicle, we will outline her understanding of oral philosophy as philosophy proper and investigate her radically inclusive, non-absolutist, anti-nihilist conception of philosophy as well as the fundamental onto-epistemological axioms of Yorùbá thought. We will especially focus on Olúwọlés radical and revolutionary philosophical approach to rationality and rational conjectures. We will finish our paper with Olúwọlés’ reflections on some of the obstacles that must be overcome to make her revolution a reality in the global philosophical community, that is, the pain of letting theories, ideas, and principles dear to us go.Comment (from this Blueprint): There is only a handful of secondary literature on Sophie Bọsẹdé Olúwọlé. This recent paper addresses the issues of rationality and oral philosophy and is thus a helpful additional resource for the study of Olúwọlé.
Freter, Yvette. Difference in African Educational Contexts
2020, In: Imafidon, E. (ed.) Handbook of African Philosophy of Difference. Cham: Springer, 217-237
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, Contributed by: Björn FreterAbstract: Educational institutions pull together students of different genders, abilities, races, classes, and religions and are the microcosm of their communities. In African contexts, schools have been the location of “cultural parochialism” and “colonial epistemicide and the consolidation of colonization” (Lebakeng et al. 72, 2006). Thus an additional dimension of difference drawn along the fallacious line of the superior dominant Eurowestern colonizer versus the inferior indigenous African population has been institutionalized within the educational system. I engage in a philosophical examination of the African context of difference in the sphere of education. I consider the hopeful gaze philosophy offers in the light of difference, by considering the concept of pluralism, and argue for a view of difference that is both inclusive and appreciative of diversity and suggests ways educators can critically assess their own differences by considering their positionality. I conclude by applying the philosophical outlook that embraces pluralism to our classroom spaces and suggests multicultural theory that embraces difference by including both dominant and marginalized educators to impact education in an efficacious way.
Fricker, Elizabeth. Against Gullibility
1994, In: Matilals, Bimal K. & Chakrabarti, A. (eds.), Knowing from Words: Western and Indian philosophical analysis of understanding and testimony. Kluwer. 125-161
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Added by: Jie GaoSummary: This paper refutes the PR thesis according to which the hearer has such a special presumptive right to trust the speaker's assertion. The refutation consists of 1) arguing against that it is not possible for a hearer to obtain independent confirmation that a given speaker is trustworthy - that what she says will be true; 2) a full rejection to various positive arguments for a PR which may be made.Comment: This paper defends anti-reductionism by refuting arguments for reductionism. It is useful paper for teachings on testimony in a upper-level undergraduate course on epistemology.
Fricker, Elizabeth. Critical notice: Telling and trusting: Reductionism and anti-reductionism in the epistemology of testimony
1995, Mind 104 (414): 393-411.
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Added by: Jie GaoAbstract: In this review I focus on the arguments advanced by Coady in the main task to which he addresses himself in Testimony: arguing the case against the reductive position, and in favour of a non-reductive conception of testimonial knowledge. I introduce some distinctions which I believe enable the subject to taken further.Comment: This review critically discusses the first book on testimony in contemporary philosophy and advances the dabates. It is a very good background reading for courses on epistemology or social epistemology. It saves students from reading Coady's original book.
Fricker, Elizabeth. Epistemic Trust in Oneself and Others – and Argument from Analogy?
2014, in Laura Frances Callahan & Timothy O'Connor (eds.) Religious Faith and Intellectual Virtue. Oxford University Press.
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Added by: Emily PaulAbstract: Richard Foley and others have recently argued that there is an a priori connection between rational trust in one's own faculties to rational trust of other human persons. This chapter argues, to the contrary, that we must instead establish through empirical observation which others are to be trusted and under which circumstances - there is no rational presumption of the trustworthiness of others. Hence, insofar as one's religious beliefs are based on trust in the testimony of others, rationality requires that one assess the credentials of those whom one trusts.Comment: A great primary reading for a religious epistemology course, or otherwise a great secondary reading for a more general philosophy of religion course, for a unit on Faith. If being used as a primary reading, it could be good to ask students to explain whether and why they agree that religious beliefs are based on trust in the testimony of others - and, if they do agree, whether this is problematic? What other (non-religious) cases can they think of where our beliefs are based on trust in the testimony of others?
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Artworks to use with this text:
William Blake, Democritus (1798)
Johann Kaspar Lavater included portraits of many famous people in his Essays on Physiognomy. William Blake was one of the artists who helped illustrate the English edition.