It is an honor to participate in this commemoration of the centenary of the death of Josiah Royce. The commemoration provides an occasion for revisiting and reinterpreting Royce to find his continued significance. Once relegated to the margins of American philosophy, a growing group of scholars has been turning to Royce in recent years. The centenary provides an opportunity to reflect on the nature of the interest in Royce.1The first celebration of the body of Royce’s work took place on the (...) occasion of the philosopher’s 60th birthday.2 The American Philosophical Association devoted its 50th annual meeting in December 1915, in Philadelphia to a review of Royce’s life and work. Royce had served as the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Josiah Royce: Pragmatist, Ethicist, Philosopher of Religion ed. by Christoph Seibert and Christian PolkeRobin FriedmanJosiah Royce: Pragmatist, Ethicist, Philosopher of Religion Christoph Seibert and Christian Polke, editors. Mohr Siebeck, 2021.In October 2015, the Warburg Haus, Hamburg, held a conference on the American philosopher Josiah Royce that brought together German and American scholars. The papers given at the conference led to this new book, Josiah Royce: Pragmatist, Ethicist, Philosopher (...) of Religion. Edited by the German scholars Christoph Seibert and Christian Polke, the volume includes eleven essays, nine delivered at the 2015 conference, together with additional contributions by Seibert and Polke, the conference organizers.It is valuable to see contemporary German scholars engaging with Royce and to compare their approach with that of American scholars. Americans tend to approach Royce through the tradition of pragmatism in the company of William James, Charles Peirce, and John Dewey, and to minimize the metaphysics in Royce's thought and its idealistic influences. [End Page 116]The book has the goal of developing Royce's thought to show how its insights and concerns may be valuable for contemporary life, not only for scholars of differing philosophical traditions. In their Introduction, Seibert and Polke describe Royce as a "pragmatist of his own kind" (3) and identify three themes in his philosophy. The first is community, which was central to Royce from the beginning and, following his serious study of Peirce, "became the ultimate principle of both his metaphysics and his philosophy of life" (3). The second theme is religion, which, for Royce, involved the "search for the ultimate meaning of his own life, as well as that of his fellows' lives" (3). The third broad theme in Royce is ethics and a lifelong concern with the nature of the examined life. Royce developed his ethical philosophy from an original critique of moral skepticism to the "never-ending task of building communities within and through mankind by way of a critical spirit of true and mutual loyalty" (3). Among these three, the editors consider religion as the most important. They state: "[R]eligion is a very important theme of Royce's philosophy: one may even assume that it is the central subject, which implies that his philosophy may be properly understood only if it is regarded as a philosophy of religion" (8). The centrality of religion is apparent in the essays. Consideration here must be brief.The book's first section, "Bridging Two Continents: Royce between Pragmatism and Idealism," includes three broad-ranging essays that work toward a synthesis between pragmatism and idealism in the thought of Royce. Ludwig Nagl's contribution, "Toward a Global Philosophical Discourse on Religion," discusses Royce's posthumously published "Lectures on Modern Idealism." Nagl uses this work, together with Royce's adaption of Peirce, to help create a bridge between pragmatism and idealism. He further explores Royce's interest in Eastern religion to suggest how Royce's thought might support a broad philosophical study of religion, not restricted to Christianity. Co-editor Seibert's article, "The Ethical Nucleus of Reality," focuses on Royce's epistemology and his ethics, while touching briefly on religion. The essay shows how Royce combined pragmatic and idealistic threads from his earliest writings, with particular attention to his book The Spirit of Modern Philosophy (SM). Royce's SM is also central to the American philosopher Douglas Anderson's essay "What Philosophy Meant to Josiah Royce." In SM, Royce argues that philosophy constitutes a critical reflection on experience that may be practiced by every person, not only by professional philosophers. Anderson, however, also identifies and criticizes a more elitist, professional aspect in Royce's conception of philosophy. For Anderson, Royce's thought had a pragmatist dimension in that philosophy was a "voluntarily chosen attitude toward conducting our lives" (80). Royce's thought also was idealistic [End Page 117] in its recognition of the finite character of human life and in the search for the whole. Anderson writes that, for Royce, "to understand our experiences and to gain some control of our futures, we must see those experiences in their relations to all of what is—no easy task" (80).The book's second section includes... (shrink)

Over the course of a fifty-year scholarly career, Frank M. Oppenheim, SJ, has devotedly studied and encouraged others to study the American philosopher Josiah Royce. Early in my own study of Royce, I read and learned a great deal from Oppenheim’s book Reverence for the Relations of Life. I met Oppenheim at a 2007 conference at Harvard on Royce and William James, and he encouraged my continued study. Thus, I am honored to participate in this issue of The Pluralist celebrating (...) Oppenheim’s thought and his study of Royce.In spite of all the efforts of Oppenheim and other scholars, Royce remains too little known.1 It is tempting to ask why a contemporary scholar would devote painstaking and devoted attention... (shrink)

Preview: /Review: Paul Giladi, ed., Responses to Naturalism: Critical Perspectives from Idealism and Pragmatism (New York, NY, Routledge, 2020), 330 pages./ Although Bergson does not have a prominent place in this outstanding new volume of essays edited by Paul Giladi, Responses to Naturalism: Critical Perspectives from Idealism and Pragmatism, the book helped me follow through from my ongoing study of Bergson’s work. The book shows the development and continued dominance of the naturalistic position in philosophy. The book also shows the (...) increasing efforts by contemporary philosophers to make a creative use of the history of philosophy in order to engage with contemporary naturalism and to appropriate what is of value in it and in other philosophical traditions in moving forward. The book suggests how various strands of idealism and pragmatism may have much to contribute in formulating alternatives to or enriching philosophical naturalism. (shrink)

after retiring from the practice of law in 2010, I pursued my love of philosophy. I have had the good fortune to become involved with the scholarly philosophical community, to write a small number of reviews and articles, and to present papers for conferences of the Josiah Royce Society, the APA, and the Metaphysical Society of America.As it did for so many, the pandemic led me to a time of increased solitude and reflection. I wanted to think philosophically about American (...) democracy and its ideals as the country struggled both with the pandemic and with widespread dissension and anger.The Pluralist's call for papers inviting its readers to explore their philosophical lives during the pandemic stimulated further... (shrink)

Preview: /Review: Randall Auxier, Eli Kramer, and Krzysztof Piotr Skowroński, eds. Rorty and Beyond, 314 pages./ Richard Rorty became a highly controversial figure, both within and without the ranks of academic philosophy upon publication of his 1979 book, Philosophy and the Mirror of Nature. The controversy over Rorty intensified with his writings over the remaining years of his life and beyond. Co-edited by Randall Auxier, Eli Kramer, and Krzysztof Piotr Skowroński and including sixteen original essays, this new book, Beyond Rorty (...) studies Rorty’s work with the passage of the years following his death to re-assess his significance and to consider ways in which philosophers might both learn from and move beyond his work. The volume originated in a conference held on Rorty’s work in 2013 at Opole University, Poland. It includes both papers presented at the conference together with additional submissions. The essays offer many perspectives on Rorty while seeking to move beyond his work in areas including metaphysics and epistemology, social philosophy, axiology, philosophy of religion, and more. The following review of Beyond Rorty discusses each of the essays in the volume together with the introductory essays by Auxier and Kramer to explore directions which contemporary philosophy might take to move beyond Rorty. (shrink)

During an April 12, 1860, Senate debate, Senator Jefferson Davis spoke against a bill to fund Black education in Washington, D.C. Davis argued that the United States government was founded “by white men for white men” and “not for negroes.” According to Davis, the inequality of the white and black races was “stamped from the beginning.”Davis’s phrase forms the basis of Ibram X. Kendi’s 2016 National Book Award–winning study, Stamped from the Beginning: The Definitive History of Racist Ideas in America. (...) Kendi currently serves as the Andrew W. Mellon Professor in the Humanities and as the founding director of the Boston University Center for Antiracist Research. Stamped from the Beginning has won a large... (shrink)

The Philadelphia Association is always linked with the name of R. D. Laing, one of its founders, but very little is known about its unorthodox contribution to the development of psychoanalysis. Founded in 1965, it took as its aim the relief of mental illnesss of all desciptions, in particular schizophrenia. At its inception it was a focus for people, with a diversity of backgrounds and interests, concerned with 'mental illness' and how society defines it. Its members - who included psychoanalysis, (...) psychiatrists and artists - developed a philosophical critique of psychoanalysis grounded in phenomenology, and an 'anti-psychiatry' critique of the institutional treatment of the mentally ill. They favoured the setting up of therapeutic community households of which the best known was Kingsley Hall. The PA was then very much part of the counter culture - it staged, for example, the famous Dialectics of Liberation Congress at London's Roundhouse in 1967. The psychotherapists who currently belong to the Philadelphia Association continue to work with community households and to offer a psychotherapy training. Here the authors share their innovative and distinctive approach on a number of interrelated themes: the herapeutic community and differend ways it can be understood; work with deeply regresed patients; the concept of identity in a social context; the debate between Lacan and Derrida on Poe's 'The Purloined Letter'; the phenomenology of knowledge and transference and authority. Together, they offer a cogent critique of many psychiatric and psychonalaytic assumptions. The contributors are Robin Cooper, Joseph friedman, Steven Gans, John Heaton, Chris Oakley, Haya Oakley and Paul Zeal. They are all psychotherapists and members of the Philadelphia Association. (shrink)

Feminist Theory: A Philosophical Anthology addresses seven philosophically significant questions regarding feminism, its central concepts of sex and gender, and the project of centering women’s experience. Topics include the nature of sexist oppression, the sex/gender distinction, how gender-based norms influence conceptions of rationality, knowledge, and scientific objectivity, feminist ethics, feminst perspectives on self and autonomy, whether there exist distinct feminine moral perspectives, and what would comprise true liberation. Features an introductory overview illustrating the development of feminism as a philosophical movement (...) Contains both classic and contemporary sources of feminist thought, including selections by Mary Wollstonecraft, John Stuart Mill, Simone de Beauvior, Kate Millett, bell hooks, Marilyn Frye, Martha Nussbaum, Louise Antony, Sally Haslanger, Helen Longino, Marilyn Friedman, Catharine MacKinnon, and Drucilla Cornell. (shrink)

Peirce's Reality and Berkeley's Blunders LESLEY FRIEDMAN IN A NUMBER OF HIS LATE REMARKS, Peirce makes it clear that he holds Bishop Berkeley in the highest esteem. Hailed as the "father of all modern philoso- phy," Peirce argues that Berkeley, not Kant, "first produced an Erkenntnis- theorie, or 'principles of human knowledge', which was for the most part cor- rect in its positive assertions" ? This is not at all to say that Berkeley escapes rebuke; in spite of several (...) laudatory remarks, ~ Peirce takes him to task for two errors: his view of reality as actual perception, and his neglect of real possibility. Additionally, in some passages we find Berkeley both credited for some insight and admonished for some oversight. In one such occurrence, ' The following abbreviations are used throughout this paper: RFB "Review of Fraser's Berkeley," Nation 73 : 95-96. LSB Robert G. Meyers and Richard H. Popkin, eds., "Early Influences on Peirce: A Letter to Samuel Barnett,"Journal of the History of Philosophy 31 : 6o7-21. This letter is dated December 2o, 19o 9. CP Collected Papers of Charles Sanders Peirce, eds. C. Hartshorne and P. Weiss . and A. Burks . Cited by volume and paragraph number. MS Peirce's manuscripts from microfilm rolls a-3 o, following the Robin listing: Annotated Catalogue of the Papers of Charles S. Peirce (Amherst: University of Massachusetts Press,.. (shrink)

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers.

The concept of yinyang lies at the heart of Chinese thought and culture. The relationship between these two opposing, yet mutually dependent, forces is symbolized in the familiar black and white symbol that has become an icon in popular culture across the world. The real significance of yinyang is, however, more complex and subtle. This brilliant and comprehensive analysis by one of the leading authorities in the field captures the richness and multiplicity of the meanings and applications of yinyang, including (...) its visual presentations. Through a vast range of historical and textual sources, the book examines the scope and role of yinyang, the philosophical significance of its various layers of meanings and its relation to numerous schools and traditions within Chinese philosophy. By putting yinyang on a secure and clear philosophical footing, the book roots the concept in the original Chinese idiom, distancing it from Western assumptions, frameworks and terms, yet also seeking to connect its analysis to shared cross-cultural philosophical concerns. (shrink)

The trial of Socrates -- Socrates in court -- How the system worked -- The charge of impiety -- The war years -- Alcibiades, Socrates, and the aristocratic milieu -- Pestilence and war -- The rise and fall of Alcibiades -- The end of the war -- Critias and Civil War --- Crisis and conflict -- Symptoms of change -- Reactions to intellectuals -- The condemnation of Socrates -- Socratic politics -- A cock for Asclepius.

A translation of Plato's dialogue on the nature of pleasure and its relation to thought and knowledge. It includes a cogent introduction, notes, and comprehensive bibliography.

The struggle which Plato has Socrates recommend to his interlocutors in Gorgias - and to his readers - is the struggle to overcome the temptations of worldly success and to concentrate on genuine morality. Ostensibly an enquiry into the value of rhetoric, the dialogue soon becomes an investigation into the value of these two contrasting ways of life. In a series of dazzling and bold arguments, Plato attempts to establish that only morality can bring a person true happiness, and to (...) demolish alternative viewpoints. It is not surprising that Gorgias is one of Plato's most widely read dialogues. Philosophers read it for its coverage of central moral issues; others enjoy its vividness, clarity and occasional bitter humour. This new translation is accompanied by explanatory notes and an informative introduction. (shrink)

The first English-language biography of the well-known traditionalist metaphysican René Guénon, including a separate section assessing the impact of his work in the Western world, and an extensive annotated bibliography.

This book introduces a new approach to the issue of radical scientific revolutions, or "paradigm-shifts," given prominence in the work of Thomas Kuhn. The book articulates a dynamical and historicized version of the conception of scientific a priori principles first developed by the philosopher Immanuel Kant. This approach defends the Enlightenment ideal of scientific objectivity and universality while simultaneously doing justice to the revolutionary changes within the sciences that have since undermined Kant's original defense of this ideal. Through a modified (...) Kantian approach to epistemology and philosophy of science, this book opposes both Quinean naturalistic holism and the post-Kuhnian conceptual relativism that has dominated recent literature in science studies. Focussing on the development of "scientific philosophy" from Kant to Rudolf Carnap, along with the parallel developments taking place in the sciences during the same period, the author articulates a new dynamical conception of relativized a priori principles. This idea applied within the physical sciences aims to show that rational intersubjective consensus is intricately preserved across radical scientific revolutions or "paradigm-shifts and how this is achieved. (shrink)

What responsibility do individuals bear for structural injustice? Iris Marion Young has offered the most fully developed account to date, the Social Connections Model. She argues that we all bear responsibility because we each causally contribute to structural processes that produce injustice. My aim in this article is to motivate and defend an alternative account that improves on Young’s model by addressing five fundamental challenges faced by any such theory. The core idea of what I call the “Role-Ideal Model” is (...) that we are each responsible for structural injustice through and in virtue of our social roles, i.e. our roles as parents, colleagues, employers, citizens, etc., because roles are the site where structure meets agency. In short, the Role-Ideal Model explains how individual action contributes to structural change, justifies demands for action from each particular agent, specifies what kinds of acts should be undertaken, moderates between demanding too much and too little of individual agents, and provides an account of the critical responses appropriate for holding individuals accountable for structural injustice. (shrink)

Moral agency is limited, imperfect, and structurally constrained. This is evident in the many ways we all unwittingly participate in widespread injustice through our everyday actions, which I call ‘structural wrongs’. To do justice to these facts, I argue that we should distinguish between summative and formative moral criticism. While summative criticism functions to conclusively assess an agent's performance relative to some benchmark, formative criticism aims only to improve performance in an ongoing way. I show that the negative sanctions associated (...) with summative responses are only justifiably imposed under certain conditions when persons exercise their agency wrongly — conditions that do not always hold for structural wrongs. Yet even in such cases we can still use formative responses, which are warranted whenever agents fall short of moral ideals. Expanding our repertoire of moral criticism to include both summative and formative responses enables us to better appreciate both the powers and limitations of our agency, and the complexity of moral life. (shrink)

Author note: Penny A. Weiss, Associate Professor of Political Science at Purdue University, is the author of Gendered Community: Rousseau, Sex, and Politics. Marilyn Friedman, Associate Professor of Philosophy at Washington University, is the author of What Are Friends For? Feminist Perspectives on Personal Relationships and Moral Theory.

Sally Haslanger has recently argued that philosophical focus on implicit bias is overly individualist, since social inequalities are best explained in terms of social structures rather than the actions and attitudes of individuals. I argue that questions of individual responsibility and implicit bias, properly understood, do constitute an important part of addressing structural injustice, and I propose an alternative conception of social structure according to which implicit biases are themselves best understood as a special type of structure.

A model for the ideal state includes discussion of the nature and application of justice, the role of the philosopher in society, the goals of education, and the effects of art upon character.

[1] The early years, 1878-1923 -- [2] The middle years, 1923-1945 -- [3] The later years, 1945-1965.

This article focuses on efforts by indigenous activists to oppose a mega-development in the middle of the Two Rivers Urban Park (TRUP) at the River Club site in Observatory, Cape Town. In the article we argue that, even though the mega-development ultimately went ahead, intense contestation surrounding Khoi cultural heritage contributed towards opening up the ‘black box’ of urban development in Cape Town, as well as pressuring the developers to accommodate some of the demands of indigenous activists and environmentalists. We (...) also examine why and on what terms it was even possible for a small group of indigenous activists to temporarily halt a mega-development driven by powerful actors, including Amazon, the City of Cape Town and private developers. Drawing inspiration from Bruno Latour's notion of the black box, we show how these anti-development activists were able to interrupt the construction process and create the conditions for opening up to public and legal scrutiny opaque urban development processes. (shrink)

This 1990 book is a survey of the critical reaction to Beethoven's music as it appeared in the major musical journals, French as well as German, of his day, and represents the first published history of Beethoven reception. The author discusses the philosophical and analytical implications of these reviews and reassesses what has come to be the accepted view of a nineteenth-century musical aesthetics rooted in Romantic Idealism. Wallace sees Beethoven's critics as in fact providing a link between two apparently (...) antithetical approaches to music: the eighteenth-century emphasis on expression and extra-musical interpretation and the nineteenth-century emphasis on 'absolute' music and formal analysis. This book thus provides, in addition to a carefully documented study of Beethoven's critical reception, a re-evaluation of his oeuvre and its significance in music history. An index of all reviews cited is provided, and a further appendix contains the quoted material in its original language. (shrink)

In this paper, we defend two main claims. The first is a moderate claim: we have a negative duty to not use binary gender-specific pronouns he or she to refer to genderqueer individuals. We defend this with an argument by analogy. It was gravely wrong for Mark Latham to refer to Catherine McGregor, a transgender woman, using the pronoun he; we argue that such cases of misgendering are morally analogous to referring to Angel Haze, who identifies as genderqueer, as he (...) or she. The second is a radical claim: we have a negative duty to not use any gender-specific pronouns to refer to anyone, regardless of their gender identity. We offer three arguments in favor of this claim (which appeal to concerns about inegalitarianism and risk, invasions of privacy, and reinforcing essentialist ideologies). We also show why the radical claim is compatible with the moderate claim. Before concluding, we examine common concerns about incorporating either they or a neologism such as ze as a third-person singular gender-neutral pronoun. These concerns, we argue, do not provide sufficient reason to reject either the moderate or radical claim. (shrink)

Gender classifications often are controversial. These controversies typically focus on whether gender classifications align with facts about gender kind membership: Could someone really be nonbinary? Is Chris Mosier really a man? I think this is a bad approach. Consider the possibility of ontological oppression, which arises when social kinds operating in a context unjustly constrain the behaviors, concepts, or affect of certain groups. Gender kinds operating in dominant contexts, I argue, oppress trans and nonbinary persons in this way: they marginalize (...) trans men and women, and exclude nonbinary persons. As a result, facts about membership in dominant gender kinds should not settle gender classification practices. (shrink)

What is objectionable about “blacking up” or other comparable acts of imagining involving unethical attitudes? Can such imaginings be wrong, even if there are no harmful consequences and imaginers are not meant to apply these attitudes beyond the fiction? In this article, we argue that blackface—and imagining in general—can be ethically flawed in virtue of being oppressive, in virtue of either its content or what imaginers do with it, where both depend on how the imagined attitudes interact with the imagining’s (...) context. We explain and demonstrate this using speech act theory alongside a detailed case study of blackface. (shrink)

Iris Marion Young’s influential Social Connections Model of responsibility offers a compelling approach to theorizing structural injustice. However, the precise nature of the kind of responsibility modelled by the SCM, along with its relationship to the liability model, has remained unclear. I offer a reading of Young that takes the difference between the liability model and the SCM to be an instance of a more longstanding distinction in the literature on moral responsibility: attributability vs. accountability. I show that interpreting the (...) SCM as a conception of accountability resolves a number of objections, while also highlighting the SCM’s distinctive stance on the relationship between ethics and politics. (shrink)

Robin McKenna argues that we need to make space for an approach to epistemology that avoids the idealizations typical of the field. He applies this approach to topics in applied and social epistemology, such as what to do about science denial, whether we should try to be intellectually autonomous, and what our obligations are to other inquirers.

Alex Byrne’s article, “Are Women Adult Human Females?”, asks a question that Byrne treats as nearly rhetorical. Byrne’s answer is, ‘clearly, yes’. Moreover, Byrne claims, 'woman' is a biological category that does not admit of any interpretation as (also) a social category. It is important to respond to Byrne’s argument, but mostly because it is paradigmatic of a wider phenomenon. The slogan “women are adult human females” is a political slogan championed by anti-trans activists, appearing on billboards, pamphlets, and anti-trans (...) online forums. In this paper, I respond to Byrne’s argument, revealing significant problems with its background assumptions, content, and methodology. (shrink)

Philosophy Compass, Volume 17, Issue 4, April 2022.

We want to know what gender is. But metaphysical approaches to this question solely have focused on the binary gender kinds men and women. By overlooking those who identify outside of the binary–the group I call ‘genderqueer’–we are left without tools for understanding these new and quickly growing gender identifications. This metaphysical gap in turn creates a conceptual lacuna that contributes to systematic misunderstanding of genderqueer persons. In this paper, I argue that to better understand genderqueer identities, we must recognize (...) a new type of gender kind: critical gender kinds, or kinds whose members collectively destabilize one or more pieces of dominant gender ideology. After developing a model of critical gender kinds, I suggest that genderqueer is best modeled as a critical gender kind that destabilizes the ‘binary axis’, or the piece of dominant gender ideology that says that the only possible genders are the binary, discrete, exclusive, and exhaustive kinds men and women. (shrink)

Postmodernism and Education responds to the interest in postmodernism as a way of understanding social, cultural and economic trends. Robin Usher and Richard Edwards explore the impact which postmodernism has had upon the theory and practice of education, using a broad analysis of postmodernism and an in-depth introduction to key writers in the field, including Lacan, Derrida, Foucault and Lyotard. In examining the impact which this thinking has had upon contemporary theory and practice of education, Usher and Edwards concentrate (...) particularly upon how postmodernist ideas challenge existing concepts, structures and hierarchies. (shrink)

Martin Buber: The Life of Dialogue , the first study in any language to provide a complete overview of Buber's thought, remains the definitive guide to the full range of his work and the starting point for all modern Buber scholarship. As well as summarizing Buber's early intellectual development and attitudes - his mysticism, his youthful existentialism, his philosophy of Judaism and religious socialism - it focuses on the two crucial issues of his mature thought: his dialogic or I-Thou philosophy, (...) and his probing of the nature and redemption of evil. As a sensitive, intuitive and perennially fascinating account of one of the twentieth century's great spiritual teachers, and as an influential classic in its own right, Martin Buber: The Life of Dialogue reveals the implications of Buber's thought for theory of knowledge, education, philosophy, myth, history and Judaic and Christian belief. This fully revised and expanded 4th edition includes a new preface from the author, an expanded bibliography incorporating new Buber scholarship, and two new appendices in the form of essays on Buber's influence on Emmanuel Levinas and Mikhail Bakhtin. (shrink)

Ordinary discourse is filled with discussions about ‘sexual orientation’. This discourse might suggest a common understanding of what sexual orientation is. But even a cursory search turns up vastly differing, conflicting, and sometimes ethically troubling characterizations of sexual orientation. The conceptual jumble surrounding sexual orientation suggests that the topic is overripe for philosophical exploration. This paper lays the groundwork for such an exploration. In it, I offer an account of sexual orientation – called ‘Bidimensional Dispositionalism’ – according to which sexual (...) orientation concerns what sex[es] and gender[s] of persons one is disposed to sexually engage, and makes no reference to one’s own sex and gender. (shrink)

There has been extensive discussion of testimonial epistemic injustice, the phenomenon whereby a speaker’s testimony is rejected due to prejudice regarding who they are. But people also have their testimony rejected or preempted due to prejudice regarding what they communicate. Here, the injustice is content focused. We describe several cases of content focused injustice, and we theoretically interrogate those cases by building up a general framework through which to understand them as a genuine form of epistemic injustice that stands in (...) intertwined relationships to other forms of epistemic injustice. (shrink)

I propose a new concept of solidarity, which I call “solidarity from below,” that highlights an aspect of solidarity widely recognized in popular uses of the term, but which has hitherto been neglected in the philosophical literature. Solidarity from below is the collective ability of otherwise powerless people to organize themselves for transformative social change. I situate this concept with respect to four distinct but intertwined questions that have motivated extant theorizing about solidarity. I explain what it means to conceptualize (...) solidarity from below as a form of power, rather than as a feeling, disposition, duty, or scheme of social arrangements. Finally, I suggest that the moral-relational aspects of solidarity emerge secondarily from the process of collective power, and not the other way around. (shrink)

2014 Reprint of 1945 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. The first part deals with Greek cosmology and is the longest, the most elaborate and, on the whole, the liveliest part of a book which never deviates into dullness. The dominant thought in Greek cosmology, Collingwood holds, was the microcosm-macrocosm analogy, nature being the substance of something ensouled where "soul" meant the self-moving. Part II is "The Renaissance View of Nature ." Collingwood describes (...) the rise and decline of the deists' view of Nature as a machine designed by the Great Contriver who, having turned it out, watches it go. Part III, "The Modern View of Nature," deals with very recent or contemporary philosophy and science, discerning in it a radical evolutionism first in biology and later in cosmology. Remains to this day a classic text in the history of ideas. (shrink)

Feminist philosophers have challenged a wide range of gender injustices in professional philosophy. However, the problem of precarity, that is, the increasing numbers of contingent faculty who cannot find permanent employment, has received scarcely any attention. What explains this oversight? In this article, I argue, first, that academics are held in the grips of an ideology that diverts attention away from the structural conditions of precarity, and second, that the gendered dimensions of such an ideology have been overlooked. To do (...) so, I identify two myths: the myth of meritocracy and the myth of work as its own reward. I demonstrate that these myths—and the two-tier system itself—manifest an unmistakably gendered logic, such that gender and precarity are mutually reinforcing and co-constitutive. I conclude that feminist philosophers have particular reason to organize against the casualization of academic work. (shrink)