12 research outputs found
No Platforming
This paper explains how the practice of âno platformingâ can be reconciled with a liberal politics. While opponents say that no platforming flouts ideals of open public discourse, and defenders see it as a justifiable harm-prevention measure, both sides mistakenly treat the debate like a run-of-the-mill free speech conflict, rather than an issue of academic freedom specifically. Content-based restrictions on speech in universities are ubiquitous. And this is no affront to a liberal conception of academic freedom, whose purpose isnât just to protect the speech of academics, but also to give them the prerogative to determine which views and speakers have sufficient disciplinary credentials to receive a hearing in academic contexts. No platforming should therefore be acceptable to liberals, in principle, in cases where it is used to support a university culture that maintains rigorous disciplinary standards, by denying attention and credibility to speakers without appropriate disciplinary credentials
Philosophy and ideology
ÂżQuĂ© significa para un filĂłsofo analĂtico hacer crĂtica de la ideologĂa? ÂżEn quĂ© medida son Ăștiles las herramientas propias de la filosofĂa analĂtica cuando se trata de pensar sobre la ideologĂa, y en quĂ© sentido de "Ăștiles", y para quiĂ©n? Y Âżcon quĂ© fin podrĂan emprender los filĂłsofos analĂticos la crĂtica de la ideologĂa? AquĂ pretendo decir algo acerca de estas cuestiones comentando una reciente contribuciĂłn a la crĂtica analĂtica de la idelogĂa, la obra de Jason Stanley How Propaganda Works.; What is it for an analytic philosopher to do ideology critique? Just how useful are the proprietary tools of analytic philosophy when it comes to thinking about ideology, and in what sense "useful", and to whom? And to what end might analytic philosophers pursue ideology critique? Here I attempt to say something abour these questions by commenting on a recent contribution to analytic ideology critique, Jasan Stanley's How Propaganda Works
Radical Externalism
This article presents a novel challenge to epistemic internalism. The challenge rests on a set of cases which feature subjects forming beliefs under conditions of âbad ideologyââthat is, conditions in which pervasively false beliefs have the function of sustaining, and are sustained by, systems of social oppression. In such cases, the article suggests, the externalistic view that justification is in part a matter of worldly relations, rather than the internalistic view that justification is solely a matter of how things stand from the agentâs individual perspective, becomes the more intuitively attractive theory. But these âbad ideologyâ cases do not merely yield intuitive verdicts that favor externalism over internalism. These cases are, moreover, analogous to precisely those canonical cases widely taken to be counterexamples to externalism: cases featuring brains-in-vats, clairvoyants, and dogmatists. That is, such âbad ideologyâ cases are, in all relevant respects, just like cases that are thought to count against externalismâexcept that they intuitively favor externalism. This, the author argues, is a serious worry for internalism. What is more, it bears on the debate over whether externalism is a genuinely ânormativeâ epistemology
Philosophy and Ideology
What is it for an analytic philosopher to do ideology critique? How should analytic philosophers engage with the great critics of ideology outside the analytic tradition? Just how useful are our proprietary tools as analytic philosophers when it comes to thinking about ideology, and in what sense âusefulâ, and to whom? And to what end might we pursue ideology critique? Here I attempt to say something about these questions by commenting specifically on a recent contribution to analytic ideology critique, Jason Stanleyâs How Propaganda Works
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âIs this a time of beautiful chaos?â: reflecting on international feminist legal methods
This article considers how Margaret Jane Radinâs theory of the feminist double bind can bring conceptual clarity to the difficulties feminisms face in engaging with political and legal institutions of global governance. I draw on her theory to reinitiate a conversation on ideal and nonideal theory, in order to answer the call of key proponents in international legal feminism to reevaluate methodologies in critiquing mainstream institutions. By providing an account of how to navigate the double bind, this article brings conceptual clarity to the tension between resistance and compliance that has been argued to lie at the heart of the feminist project in international law. I demonstrate how this theoretical framework can foster greater pluralist perspectives in feminist engagement of ideal theories to temper the deradicalising and conservative risk of navigating feasibility constrained nonideal strategies
The fragile state: essays on luminosity, normativity and metaphilosophy
This dissertation is a set of three essays connected by the common theme of our epistemic fragility: the way in which our knowledge â of our own minds, of whether we are in violation of the epistemic and ethical norms, and of the philosophical truths themselves â is hostage to forces outside our control. The first essay, âAre We Luminous?â, is a recasting and defence of Timothy Williamsonâs argument that there are no non-trivial conditions such that we are in a position to know we are in them whenever we are in them. Crucial to seeing why Williamsonâs anti-luminosity argument succeeds, pace various critics, is recognising that the issue is largely an empirical one. It is in part because of the kind of creatures we are â specifically, creatures with coarse-grained doxastic dispositions â that nothing of interest, for us, is luminous. In the second essay, âWhatâs in a Norm?â, I argue that such an Anti-Cartesian view in turn demands that epistemologists and ethicists accept the ubiquity of normative luck, the phenomenon whereby agents fail to do what they ought because of non-culpable ignorance. Those who find such a view intolerable â many epistemic internalists and ethical subjectivists â have the option of cleaving to the Cartesian orthodoxy by endorsing an anti-realist metanormativity. The third essay, âThe Archimedean Urgeâ, is a critical discussion of genealogical scepticism about philosophical judgment, including evolutionary debunking arguments and experimentally-motivated attacks. Although such genealogical scepticism often purports to stand outside philosophy â in the neutral terrains of science or common sense â it tacitly relies on various first-order epistemic judgments. The upshot is two-fold. First, genealogical scepticism risks self-defeat, impugning commitment to its own premises. Second, philosophers have at their disposal epistemological resources to fend off genealogical scepticism: namely, an epistemology that takes seriously the role that luck plays in the acquisition of philosophical knowledge
The fragile state: essays on luminosity, normativity and metaphilosophy
This dissertation is a set of three essays connected by the common theme of our epistemic fragility: the way in which our knowledge â of our own minds, of whether we are in violation of the epistemic and ethical norms, and of the philosophical truths themselves â is hostage to forces outside our control. The first essay, âAre We Luminous?â, is a recasting and defence of Timothy Williamsonâs argument that there are no non-trivial conditions such that we are in a position to know we are in them whenever we are in them. Crucial to seeing why Williamsonâs anti-luminosity argument succeeds, pace various critics, is recognising that the issue is largely an empirical one. It is in part because of the kind of creatures we are â specifically, creatures with coarse-grained doxastic dispositions â that nothing of interest, for us, is luminous. In the second essay, âWhatâs in a Norm?â, I argue that such an Anti-Cartesian view in turn demands that epistemologists and ethicists accept the ubiquity of normative luck, the phenomenon whereby agents fail to do what they ought because of non-culpable ignorance. Those who find such a view intolerable â many epistemic internalists and ethical subjectivists â have the option of cleaving to the Cartesian orthodoxy by endorsing an anti-realist metanormativity. The third essay, âThe Archimedean Urgeâ, is a critical discussion of genealogical scepticism about philosophical judgment, including evolutionary debunking arguments and experimentally-motivated attacks. Although such genealogical scepticism often purports to stand outside philosophy â in the neutral terrains of science or common sense â it tacitly relies on various first-order epistemic judgments. The upshot is two-fold. First, genealogical scepticism risks self-defeat, impugning commitment to its own premises. Second, philosophers have at their disposal epistemological resources to fend off genealogical scepticism: namely, an epistemology that takes seriously the role that luck plays in the acquisition of philosophical knowledge.This thesis is not currently available via ORA
What should feminist theory be?
Interview. Amia Srinivasan is the Chichele Professor of Social and Political Theory at All Souls College, University of Oxford, and a contributing editor of the London Review of Books. Her collection of essays, The Right to Sex: Feminism in the Twenty-First Century, was published in 2021. In this interview with Radical Philosophy she is in conversation with Victoria Browne, Hannah Proctor and Rahul Rao