“Queering Philosophy”


Post by Annika Thiem at The Philosopher’s Eye

“as Linda Alcoff argued in her Presidential Address to the Eastern Division of the American Philosophical Association in 2012, […] the problem of demography is not coincidental to the issue of bodies of knowledge, canonical archives and questions, and preferred methods of inquiry.”

“Marginalized minority voices tend to have to render proof of their academic competence and must first refute the suspicion of being “purely personally politically motivated” rather than writing “proper research.” The standard of “proper” academic writing turns out not to be as neutral and universal, as we often like to assume, but rather a male, white, European, and heteronormative “voice” of knowledge and competence.

“This is the case even though the actual bodies inhabiting that academic voice can look preciously little like a straight white European man. The point is that queerness and queer method are irreducible to individual bodies and desires. Queerness and queer method pertain just as much, if not even more, to structures, practices, and institutions.

Public Philosophy, On-Line Philosophy, and “What Philosophical Work Could Be”

A post from The Splintered Mind 

“Nor need we think that philosophical work must consist of expository argumentation targeted toward disciplinary experts and students in the classroom. This, too, is a narrow and historically recent conception of philosophical work. Popular essays, fictions, aphorisms, dialogues, autobiographical reflections, and personal letters have historically played a central role in philosophy. We could potentially add, too, public performances, movies, video games, political activism, and interactions with the judicial system and governmental agencies.”

“If one approaches popular writing as a means of “dumbing down” pre-existing philosophical ideas for an audience of non-experts whose reactions one does not plan to take seriously, then, yes, that popular writing is not really research. But if the popular essay is itself a locus of philosophical creativity, where philosophical ideas are explored in hopes of discovering new possibilities, advancing (and not just marketing) one’s own thinking, furthering the community’s philosophical dialogue in a way that might strike professional philosophers, too, as interesting rather than merely familiar re-hashing, and if it’s done in a way that is properly intellectually responsive to the work of others, then it is every bit as much “research” as is a standard journal article. Analogously with consulting — and with Twitter feeds, TED videos, and poetry.

“I urge our discipline to conceptualize philosophical work more broadly than we typically do. A Philosophical Review article can be an amazing, awesome thing. Yes! But we should see journal articles of that style, in that type of venue, as only one of many possible forms of important, field-shaping philosophical work.”

Hypervisible Invisibility and Race


Post by Olivia Cole at HuffPo.

“Khadijah Costley White shared stories from her childhood in a piece for the Washington Post, in which she described the distress and pain of growing up black and female in school. She describes the punishment she received for her frustration, and it mirrors what I witnessed in my own schooling: black girls facing bias and neglect, who are then punished for their human response. What was interpreted as a cry for help from me was interpreted as “bad black girls” from my peers. It is in this way that black children are both hypervisible and invisible: in one way, the black girls at my school’s behavior was hypervisible; subject to heavy policing and punishment, gossiped about by the faculty. But in another way, these girls were entirely invisible: the causes for their behavior going unexplored and unconsidered, their cries for help unheard.”

“A white kid at the pool party — the one who recorded the incident in McKinney, in fact — said the following: “Everyone who was getting put on the ground was black, Mexican, Arabic. [The cop] didn’t even look at me. It was kind of like I was invisible.”

“This is what it means to be white in America. To be visible for the good and invisible for the bad. We are on every TV screen, every magazine cover for our achievements, but when we riot after a basketball game or a Pumpkin Festival, we’re slid quietly to the bottom of the deck, or gently sat by the side of the road and without cuffs after engaging in a shootout with police.”

There is a poem by Ai that I quote often, in which she writes:

“what can I say, except I’ve heard

the poor have no children, just small people.”