The 19th century notion of race as something rooted in biology and genetics is a well-debunked idea whose time has passed. But the more recent liberal conception of race as a social construct fails to acknowledge the ways in which race is lived in and through the body (something the COVID pandemic has thrown into sharp relief). This week we’re talking about race as theory and experience, and how best to increase racial literacy.
The 19th century notion of race as something rooted in biology and genetics is a well-debunked idea whose time has passed. But the more recent liberal conception of race as a social construct fails to acknowledge the ways in which race is lived in and through the body (something the COVID pandemic has thrown into sharp relief). This week we’re talking about race as theory and experience, and how best to increase racial literacy.
In an increasingly connected, globalised world, borrowing freely between cultures can draw moral condemnation. Cultures have fuzzy edges, and it can be hard for the unwary artist to know exactly when and where respectful homage tips into cultural appropriation. This week we’re looking at where the moral lines are drawn, and asking if “cultural appropriation” might be a term that obscures more than it reveals.
In an increasingly connected, globalised world, borrowing freely between cultures can draw moral condemnation. Cultures have fuzzy edges, and it can be hard for the unwary artist to know exactly when and where respectful homage tips into cultural appropriation. This week we’re looking at where the moral lines are drawn, and asking if “cultural appropriation” might be a term that obscures more than it reveals.
What is civilisation? A place, an ideal, a culture? Is civilisation under threat - and if so, who are the barbarians? Also, the art of the salon, a refined 18th century tradition that bridged the gap between high intellectual culture and practical everyday life. Is the salon due for a revival?
What is civilisation? A place, an ideal, a culture? Is civilisation under threat - and if so, who are the barbarians? Also, the art of the salon, a refined 18th century tradition that bridged the gap between high intellectual culture and practical everyday life. Is the salon due for a revival?
In the late 1960s Michel Foucault, on being asked to grade an undergraduate dissertation written by Jacques Derrida, remarked “Well, it’s either an F or an A+” The philosophy community’s verdict on Derrida has changed little in the decades since. This week we’re talking with the author of a new biography of this enigmatic philosopher.
In the late 1960s Michel Foucault, on being asked to grade an undergraduate dissertation written by Jacques Derrida, remarked “Well, it’s either an F or an A+” The philosophy community’s verdict on Derrida has changed little in the decades since. This week we’re talking with the author of a new biography of this enigmatic philosopher.
Is free will an illusion? If so, it’s a very useful one. Belief in moral responsibility can keep us from behaving in ways that are anti-social or criminal. But if free will and moral responsibility can’t be justified philosophically, how should we deal with wrongdoers?
As a young girl, Aileen Moreton-Robinson learned to track in the bush, and this was the beginning of her philosophical education, as she learned how all things are connected. Today she sees Western thought as disconnected, disjointed, and badly in need of a relational approach that might get us talking properly about race and power.
Africa has a history of rich and ancient philosophical traditions. Those traditions were rendered invisible by European colonisers, who sought to overlay Africa's past with the values of the Enlightenment. Today, African philosophy is being uncovered and introduced to the West - but is the West listening?
Africa has a history of rich and ancient philosophical traditions. Those traditions were rendered invisible by European colonisers, who sought to overlay Africa's past with the values of the Enlightenment. Today, African philosophy is being uncovered and introduced to the West - but is the West listening?
Feminist arguments in the West have been used to advance imperialist projects that inflict suffering on women in Iraq and Afghanistan. And the Western feminist focus on individual rights can be disastrous when played out in non-Western contexts. Is it time to rethink “missionary feminism”?
Feminist arguments in the West have been used to advance imperialist projects that inflict suffering on women in Iraq and Afghanistan. And the Western feminist focus on individual rights can be disastrous when played out in non-Western contexts. Is it time to rethink “missionary feminism”?
As refugees from the former colonies make their way to Europe, notions of “European life” and “European values” are facing unprecedented challenges. As postcolonial subjects, how should these migrants be received and understood?
As refugees from the former colonies make their way to Europe, notions of “European life” and “European values” are facing unprecedented challenges. As postcolonial subjects, how should these migrants be received and understood?
The West has a history of colonisation and empire-building. How has this shaped the discipline of philosophy? This week – first in a five-part series – we look at racism and the unfortunate legacy of Immanuel Kant, who believed the non-white races were incapable of philosophical reflection.
The West has a history of colonisation and empire-building. How has this shaped the discipline of philosophy? This week – first in a five-part series – we look at racism and the unfortunate legacy of Immanuel Kant, who believed the non-white races were incapable of philosophical reflection.
For centuries, “the wild” has been thought of as the place where humans rarely or never go. Our cities are meant to be refuges from the wild, and the policies that govern our lives are intended to impose order on chaos. But climate change is showing us that the wild and the urban environments are closely intertwined – and as Indigenous communities know well, policy is beset with incoherences and cruelties that make it anything but rational. Is it time to rethink “the wild” for the 21st century?...
For centuries, “the wild” has been thought of as the place where humans rarely or never go. Our cities are meant to be refuges from the wild, and the policies that govern our lives are intended to impose order on chaos. But climate change is showing us that the wild and the urban environments are closely intertwined – and as Indigenous communities know well, policy is beset with incoherences and cruelties that make it anything but rational. Is it time to rethink “the wild” for the 21st century?...
Anger is a normal human emotion, we seem to be hard wired for it. And there's a body of ethical opinion that says anger can be useful - as a means of communication, as a means of appreciating injustice rather than just recognising it, as as a spur to restorative action. But could we get along without it?
Anger is a normal human emotion, we seem to be hard wired for it. And there's a body of ethical opinion that says anger can be useful - as a means of communication, as a means of appreciating injustice rather than just recognising it, as as a spur to restorative action. But could we get along without it?
What if even the most ordinary experience could reward close and detailed analysis, revealing fascinating insights into the structures of consciousness and the world? This is the question asked by phenomenology, which investigates the experience of experience, and this week’s guest has written a new book exploring phenomenology from the ground up.
What if even the most ordinary experience could reward close and detailed analysis, revealing fascinating insights into the structures of consciousness and the world? This is the question asked by phenomenology, which investigates the experience of experience, and this week’s guest has written a new book exploring phenomenology from the ground up.
What can social media platforms deliver in the way of genuine personal connection and moral truth? And how good - or bad - are Facebook and Twitter for the philosophy community?
What can social media platforms deliver in the way of genuine personal connection and moral truth? And how good - or bad - are Facebook and Twitter for the philosophy community?
Science welcomes dissent. Scientific progress depends on challenging and dismantling theories as well as verifying them. But how should we deal with misinformation about science, and the ways it can erode such liberal democratic values as personal autonomy?
Science welcomes dissent. Scientific progress depends on challenging and dismantling theories as well as verifying them. But how should we deal with misinformation about science, and the ways it can erode such liberal democratic values as personal autonomy?
Refugees have been with us for millennia, but the modern refugee exists under a distinctively modern set of circumstances. Moral philosophers addressing the refugee issue often fail to take these circumstances into account, and to acknowledge the ways in which the West can be responsible for refugee crises.
Simone de Beauvoir wrote that “One is not born, but rather becomes, a woman”. It’s a much-quoted phrase that appears to speak presciently to modern concerns around sex and gender. But how well is Beauvoir understood by contemporary feminists?
