Month: March 2017

The Scope of Existential Anthropology – Jackson

Such a beautifully written passage which compels you to reflect, wonder, and think …

Like other human sciences, anthropology has drawn inspiration from many disciplines and sought to build its identity through association with them. But the positivism that anthropology hoped to derive from the natural sciences proved to be as elusive as the authenticity it sought from the humanities. Moreover, though lip service was paid to the models and methods of biology, ecology, psychology, fluid mechanics, structural linguistics, topology, quantum mechanics, mathematics, economics, and general systems theory, anthropologists seldom deployed these analytically or systematically. Rather, they were adopted as images and metaphors. Thus, society was said to function like a living organism, regulate energy like a machine, to be structured like language, organized like a corporation, comparable to a person, or open to interpretation like a text.

Jackson. M (2013) Lifeworlds: Essays in Existential Anthropology. (Chapter 1, The Scope of Existential Anthropology, p.3) 

Western philosophy has historically seen only what its “illusions” permitted it to see

Warren“Philosophy’s attachment to its illusions of gender neutrality functioned like Narcissus’s self-perception of himself when he looked at his image in the lake: he saw only what he wanted to see. Analogously, canonical Western philosophy has historically seen only what its “illusions” permitted it to see.” Karen Warren, 2009. 

When the issue of the absence of women and underrepresented groups in philosophy, or any other male-dominated discipline in general, is brought to attention, the reason for the absence is often attributed to the individuals themselves such as, ‘there aren’t many women in philosophy because it is not a subject that most women are attracted to’ or that ‘the Western philosophical canon almost exclusively consists of white males because there simply weren’t other voices’ or that ‘women didn’t write or take part in the philosophical debates of their times’. This simply is not true. As far as Western philosophy  (I presume as well as other domains) is concerned, one would find that women’s voices were systematically excluded or ignored from the canon. This is evident in that when you go looking for them, you find voices and perspectives that have been diminished in important ways. This is in fact what Warren did in her “recovery project”. She rediscovered names, lives, texts, and perspectives of women philosophers from the 16th B.C.E. on. She then went beyond recovery, to an “inclusion project”: a gender inclusive account of the history of Western philosophy. The result, an anthology (An Unconventional History of Western Philosophy: Conversation Between Men and Women Philosophers) of the history of Western philosophy that accounts works of both women and men philosophers.

In this distinctive work, the first book in any language to include women philosophers among their historical male counterparts, Warren pairs women philosophers with canonical male contemporaries. Primary texts of “philosopher pairs” address topics or positions that when taken together, constitute a conversation. This project dissolves the add-women-and-stir-philosophy problem – a pertinent problem that arises when attempts are made to add women philosophers whose claims, positions, and methodologies are in conflict to that of the canon, creating what might seem “more like an explosion than a mixture”. The common practice is to avoid this attempt to integrate the works of women philosophers into the canon all together and develop a distinct “women’s philosophy or philosophy by women”. Examples of such include, ecofeminist philosophy, feminist ethics, feminist epistemology, and feminist philosophy of science. Warren, in this exceptional anthology, successfully manages to integrate the works of women philosophers into the canon whilst avoiding the add-women-and-stir-philosophy problem.

Given that there are material that are inclusive of both women and men, any curricula that fails to include women philosophers is outdated and inaccurate. At least, that’s Warren’s position. Now, whether the availability of material that have recovered and included the works of excluded and ignored women has had any significant impact on any philosophy curricula is another question.

The absence of women and underrepresented groups is not news to many, especially to those in philosophy. The exclusion of women from mainstream collections is indisputable. Take a look at these three randomly selected common textbooks/anthologies used in (political) philosophy: 1) A History of Modern Political Thought by Ian Hampsher Monk, 2) Political Thinkers: From Socrates to the Present by David Boucher & Paul Kelly, and 3) Western Philosophy: An Anthology by John Cottingham. Of these three (~600 pages long) anthologies, you’d find only one women philosopher mentioned (in Cottingham) – Judith Jarvis Thomson. And the philosophical work included in this anthology, unsurprisingly, is one that deals with abortion and rights.

This is depressing indeed but nonetheless, a poignant indicator that “rediscovery” and “inclusion” projects carried by the likes of Warren are of crucial importance in the long and slow journey towards fair representations in philosophy.