O.P. Recommends: Like the Oscars, #PhilosophySoWhite

School of Athens by Raphael [Public domain], via Wikimedia Commons (cropped)Eric Schwitzgebel, who authors the The Splintered Mind blog (a favorite of mine), recently co-wrote this excellent opinion piece about philosophy’s lack of diversity.

Like Hollywood, Schwitzgebel and Myisha Cherry find that there’s a set of preconceptions which underlie the way work is chosen and promoted which, in turn, virtually guarantees philosophy will remain non-diverse. Hollywood has its own set; for academic philosophy, the glorification of obscurantism is a primary factor. Schwitzgebel and Cherry write: ‘We admire philosophers whose central arguments are nearly impossible to understand, or who speak in paradoxes, who accept seemingly bizarre views, or who display dazzling skill with formal logical structures of no practical significance. Kant and Hegel are better loved than understood.’ Seeming smart, the authors explain, has long been confused by too many academics with being smart.

The piece goes on to show how this obscurantism has become the traditional province of white male academics, and is integral to keeping the field of philosophy so exclusionary, and to most people, so irrelevant.

This, of course, would be sad news for Ordinary Philosophy, dedicated as it is to philosophy in the public square, if it were news. But it’s not news, and that’s one of the main reasons O.P. exists. Philosophy should be, like good government, of, by, and for the people. While specialization is key to the development and exploration of complex ideas, obscurantism and jargon, despite assumptions to the contrary, are not necessary to that project. In fact, they accomplish little except ensuring that philosophy is tedious and unpleasant to read, that philosophers end up talking to nearly no-one but each other, and that the field as a whole ends up remaining oh-so-white, oh-so-male, and to most, oh-so-irrelevant.

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and is ad-free, entirely supported by patrons and readers like you. Please offer your support today!

New Podcast Episode: Communitarianism, Writ Large

Listen to this podcast episode here or subscribe on iTunes

I listened to Bill Moyers’ discussion with Michelle Alexander recently, about her book The New Jim Crow and her activism against the over-incarceration of black people here in the US. Something she said really struck me, as it relates to a problem I’ve been mulling over for some time. She said:

‘…I realize that as well-intentioned as all that work was, it was leading me to a place of relatively narrow thinking… Ought I not care equally for all? And that really was Dr. King’s insistence at the end of his life….’

Alexander’s reflection on her own work illustrates our need not only to grow more expansive in our thinking in order to achieve a more just society not just locally, but globally: we need to witness and internalize the sufferings faced by other human beings who are not like us in appearance and culture, so that our instincts for empathy and for justice expand as well… Read original essay here

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and is ad-free, entirely supported by patrons and readers like you. Please offer your support today!

 

Happy Birthday, Rosa Luxemburg!

Rosa Luxemburg, By unknown photographer around 1895-1900 [Public domain], via Wikimedia CommonsRosa Luxemburg, Mar 5 1871 – Jan 15 1919, is the great Marxist theorist, writer, economist, revolutionist, anti-war and anti-capital-punishment activist, and philosopher who was murdered during the German Revolution of 1918–1919.

Though she’s an anti-war activist, Luxemburg is also critical of the idea that a just society can be brought about by incremental reforms through established political systems. If she were to be involved in the 2016 Democratic primary race between Hillary Clinton and Bernie Sanders, she would very likely back Bernie, with his more revolutionary style and rhetoric: she’s sharply critical of the Social Democratic Party of Germany, to which she belongs (in its left wing) for favoring a Hillary-style reformist approach. However, her internationalism takes Marxist thinking beyond the point where leading Marxists of her day had progressed, with their focus on unique formulations of Marxist political theory tailored to their own particular national identities and histories. She would likely find fault, then, with Bernie’s protectionism.

Luxemburg’s other great contribution to Marxist thought is her theory about the accumulation of capital. Since capitalism’s primary fuel is constant and ever-increasing consumption, she thinks it’s a mechanism for the ultimate destruction of our material capabilities to sustain ourselves, starting with the ecosystems on which indigenous people, the poor, and the working class depend. Here as well, her progressive thinking takes her far beyond Marx himself, and her concerns in this timely issue makes her as relevant now as ever.

Read more about the brilliant and fearless Luxemburg:

‘Who’s Who – Rosa Luxemburg’ at First World War.com

‘The Dialectic of the Spatial Determination of Capital: Rosa Luxemburg’s Accumulation of Capital Reconsidered’ by Peter Hudis

The Crisis of German Social Democracy (The Junius Pamphlet) by Rosa Luxemburg, 1915

‘Rosa Luxemburg’, from Wikipedia, the free encyclopedia

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and is ad-free, entirely supported by patrons and readers like you. Please offer your support today!

O.P. Recommends: Arthur I. Miller on the Convergence of Science and Art

In this fascinating interview, Neil Denny talks to Arthur I. Miller, historian and philosopher of science, about the progress of science and art, how they merged in the 20th century and continue to do so today. As Miller says, ‘… at the beginning of the 20th century, scientists were beginning to think like artists and artists were beginning to think like scientists.’ But this was not a new development even then; as Miller points out, great creative minds like Leonardo da Vinci ‘thought there was no distinction between art, science, and technology.’

The idea that science and art share a close relationship makes sense to me: they’re both ways of interpreting the world so that it makes sense to us; they open up our imaginations to new ways of seeing and change our perspectives by revealing deeper worlds, from the subatomic to the galactic; and great breakthroughs in science happen not only as the result of painstaking observation and experiment, but in great flashes of creative, visionary brilliance. Listen to the podcast discussion here

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and is ad-free, entirely supported by patrons and readers like you. Please offer your support today!