Lorraine Code Research Articles

Ghettoes and Diaspora in Classification: Communicating Across the Limits

The Dewey Decimal Classification (DDC) has limitations that reflect the biases of its cultural origins, resulting in problems representing marginalized knowledge domains such as women's studies and feminism. To locate the limits and make them permeable, we adopt theoretical conceptions of space from : Drucilla Cornell's philosophy of the limit, Lorraine Code's rhetorical space, Henri Lefebvre's transparent space, and Gillian Rose's paradoxical spaces. Our project operationalized this. . .

The Most Agreeable of All Vices: Nietzsche as Virtue Epistemologist

It has been argued with some justice by commentators from Walter Kaufmann to Thomas Hurka that Nietzsche's positive ethical position is best understood as a variety of virtue theory – in particular, as a brand of perfectionism. For Nietzsche, value flows from character. Less attention has been paid, however, to the details of the virtues he identifies for himself and his type. This neglect, along with Nietzsche's frequent irony and non-standard usage, has obscured the fact that almost all the virtues he praises are intellectual rather than moral. The vices he most despises include dogmatism, intellectual partisanship, faith, boredom, the desire for certainty and pity. The virtues he most appreciates include curiosity, honesty, scepticism, creativity, the historical sense, intellectual courage and intellectual fastidiousness. These tables of values place Nietzsche squarely among so-called responsibilist virtue epistemologists, such as Lorraine Code and Linda Zagzebski, who emphasize that knowledge is infused with desire and affect. I argue that curiosity construed as the specification of the will to power in the domain of epistemology is the cardinal Nietzschean virtue, and that the others – especially intellectual courage and honesty – are presupposed by curiosity. Thus, Nietzsche turns out to accept his own peculiar brand of the thesis of the unity of virtue.

How to Talk About Nature When There Is No More Nature to Talk About: Toward a Sustainable Universal

How to Talk About Nature When There Is No More Nature to Talk About: Toward a Sustainable Universal

Narrative as a Resource for Feminist Practices of Socially Engaged Inquiry: Mayra Montero'sIn the Palm of Darkness

Against the view that the physical sciences should be the privileged source of reliable knowledge within the academy in general, and in philosophy in particular, this essay argues that an interdisciplinary approach to knowledge‐production, one that includes social and psychological assessment as well as narrative analysis, can better capture the diverse range of human epistemic activities as they occur in their natural settings. Postpositivist epistemologies, including Lorraine Code's social naturalism, Satya Mohanty's and Paula Moya's postpositivist literary and pedagogical projects, and Linda Alcoff's dialogical template for knowledge form the basis of a revised naturalized epistemology that is more accountable to a socially engaged inquiry. This revised naturalism shifts orientation from the idealized setting of the laboratory and its a priori conditions for knowledge to localized settings, where knowledge emerges out of diverse contextualized interpretations of the natural and social world that interlocutors produce as they dialogue with one another. Mayra Montero's neocolonial narrative thematizes the spatial shift of scientific activity, showing how epistemic authority, aligned with North American interests and regional identity, is established, withheld from others, and contested.

Gender, Genre and Electroacoustic Soundmaking Practices

This article is an exploration of how genres and practices of electroacoustic soundmaking are gendered, examining processes of gendering in language used in the early dichotomous categorization between musique concrète and elektronische Musik, then thinking about related arguments concerning abstraction, context, and compositional control in the writings of electroacoustic soundmakers including Pierre Schaeffer, Pierre Boulez, Daphne Oram, Pauline Oliveros, and several participants of the In and Out of the Sound Studio project. Analysis of their practices and ideas suggests different ways of conceptualising electroacoustic genres, their related practices, and roles of contemporary electroacoustic soundmakers (composers, artists, producers, mixers, audiences...), by examining the potentials of the concepts of empathetic knowledge and ecological thinking advanced by feminist epistemologist Lorraine Code.

Should trees have standing: 40 years on?

This Special Issue of the Journal of Human Rights and the Environment revisits Professor Christopher D Stone’s iconic 1972 article. It features an introduction by Philippe Sands QC, a set of elegant and thought-provoking reflections on the original article by Baroness Mary Warnock, Ngaire Naffine and Lorraine Code and an equally elegant and thought-provoking response from Professor Stone himself. This thoughtful collection of essays will be a valuable addition to contemporary debates concerning the crucial search for new relationships between humanity and the living world and between human rights and the environment. The renowned contributors offer rich reflections on questions of legal standing, legal subjectivity and epistemology raised by Stone's article, and which have greater salience than ever as we face the environmental and human challenges of the 21st century.

On being 40: a celebration of ‘Should Trees Have Standing?’

Few law review articles can be said to be provocative, challenging and joyously readable. Fewer still will have that effect forty years after they were written. Professor Christopher Stone’s ‘Should Trees Have Standing?’ is therefore a rare creature, an article that is as fresh and relevant as the occasion on which it first appeared in 1972. It dealt with an issue that is of even greater importance today than when Professor Stone first put pen to paper: the ability of an existing, anthropocentric legal order fully to protect and conserve our planet’s natural objects. Whilst Professor Stone was concerned with local needs, the ideas resonated for those like me who were concerned with matters international, and with whether a legal order constructed around the fiction of the state could truly safeguard a planet whose natural being pays no regard to the concept of a national boundary. The article was a rare treasure. No other has been recommended more often – to law students, academic colleagues or acquaintances unconnected to the law – or with greater enthusiasm. Nor is there any article that I have ever referred to in class that provokes a greater (or more passionate) range of reactions, across a wider spectrum of views, from disparagement to adulation. It is not that one necessarily agrees with the thesis or the ideas and assumptions around which it is wrapped, in particular the view that allowing natural objects to have legal rights of their own would necessarily (or even possibly) bring about a greater degree of ecological consciousness and well-being. MaryWarnock makes the point with characteristic force, inviting Professor Stone to ‘prove’ his arguments and assumptions (a tall order, it should be said, for any new or revolutionary legal idea). ‘Paths in the Lake District, the very origin of our romantic love of wilderness, are becoming eroded and ruined by the numbers of those who tramp their way up and down them’, she writes. ‘I would truly like Professor Stone to prove to me that granting standing to the mountains would give a way out of this dilemma.’ What is it about the piece that leaves a mark, causing such excitement or irritation in so many of its readers? Four characteristics are prominent. First, ‘Should Trees Have Standing?’ recognises and states the dilemma identified by Warnock, and does so early in the emergence of eco-legal consciousness. That alone justifies a high degree of interest. Second, ‘Should Trees Have Standing?’ provokes. It causes the reader to challenge the unstated (and usually unchallenged) assumption that the human person is necessarily and naturally at the centre of any legal order, be it national or international. That we are forced to reflect on the existing order is surely a useful thing. Third, ‘Should Trees Have Standing?’ sets a benchmark. It provides a means of measuring the extent to which nature and natural objects have achieved some degree of respect and protection, in particular in circumstances in which the losses and the threats to nature are greater today than at any point in human history. Lorraine Code implicitly Journal of Human Rights and the Environment, Vol. 3 Special Issue, 2012, pp. 2–3

Scoring Daoist Energy: A Rhetoric of Collaboration

153 Scoring Daoist Energy A Rhetoric of Collaboration1 DYLAN BOLLES & LYNETTE HUNTER This article explores using embodied principles of flexibility, change and collaboration from the perspective of Daoist philosophy within the site‑ particular as articulated by Ilya Noé: Site‑particularity offers a long‑term dynamic of to‑and‑fro within locational possibilities and limitations, made and remade.[It is] . . . a conversation, a process of collaborative construction: a reciprocal and simultaneous way of shaping and being shaped, a continual relearning, rehearsing and impro‑ vising of different ways to recognize and respond in the moment and with full awareness. (2009, 208) Because Daoism is learned through various media—written, embodied, aesthetic, etc.—it generates many ways of thinking and being. One of us (Lynette) is a historian of rhetoric, interested in exploring the shapes, structures and strategies through which Daoist practice trains people. The other (Dylan) is a musician who works on attention and awareness with a range of musical instruments and practices from around the world. We undertake these tasks through a collaborative practice that has led to performances of Dylan singing with Lynette doing one‑word 1 We would like to thank Desmond Murray, President of Lishi International, for his insight and guidance, and senior students Alex Boyd, Clive Nunnington and Claire Scollan for participation and feedback during exploratory sessions. 154 / Journal of Daoist Studies 5 (2012) story‑telling.2 It allows us to approach from a Daoist perspective the rhe‑ torical work of tuning, resonance, sympathetic dissonance and energy, according them more detailed listening strategies through the story‑ telling that supports the play with vocal sound. Our first contact was talking about indigenous practices of throat‑ singing in Tuva and in Nunavut (Hunter 2005). Tuvan throat‑singing often occurs in a natural landscape, as performers meld their voices to trees, water, wind, and other elements, recalling the energy of the past into the present by picking up dissonances between vocal mimetic mem‑ ory and present mimesis (Levin 2006, 77‑78). The word “mimesis” here signifies a practice in which a present body inhabits a mediated score held in any medium: sound, visual, musculature/visceral (Hunter 1996, 199‑218). It is not banal copying, but a rehearsal of the score through em‑ bodiment (Lepecki 2010) that makes that score responsive to the needs of the present. Daoism opens this signification by underlining the experien‑ tial connection to an ecology of energies in the lived context of the per‑ formance that necessarily changes the way the body presents itself through the instrument. Inuit throat‑singing usually involves two people singing toward one another, playing with the different “presencing” of a vocal story‑sound score.3 While this was our contact point for the performance, prior to this we had been training in Lishi, an ancient movement tradition based on Daoist energy practices. This is a complex practice from north‑eastern China that retains the health‑related energy techniques of a family sys‑ tem. Transmitted as a set of embodied texts, Lishi carries generations of traditional knowledge in breath, alignment, and energy techniques, skills, and practices. It has its own forms of taiji quan, daoyin, kaimen, and many other forms of traditional Daoist movement. It follows Daoism principles that infuse artistic practices from calligraphy through music to 2 The distinction between site‑specific and site‑particular is further enabled by work on situated textuality (Hunter 1999) based on feminist work in science and technology, especially that on situated knowledge by Donna Haraway (1988), on time/space by Doreen Massey (2005), and on ecological epistemology by Lorraine Code (2006). This genealogy opens up the links between Daoist phi‑ losophy and situated textuality as a rhetoric of the particular. 3 http://technorati.com/videos/youtube.com/watch%3Fv%3DqnGM0BlA95I Bolles & Hunter, “Scoring Daoist Energy” / 155 dance. The principles are concerned with concepts of equilibrium, root‑ edness, and “feeling” or affect. Daoist equilibrium focuses on the need to keep movement going through apparent stillness, so that there is no point of stasis that could possibly lead to stagnation or fixity. Rootedness involves skills for rooting down yet at the same time uprooting, so that we can ground experience at the same time as keeping profoundly...

Images, Words and Stories: Exploring their Transformative Power in Reading Biblical Texts Ecologically

AbstractThis essay is theoretical rather than interpretive in that I seek to develop a process or processes for reading biblical texts ecologically. I identify initially a significant epistemic shift that Lorraine Code calls ecological thinking as the context in which ecological reading takes place. I emphasize that reading ecologically is a process rather than a fixed approach, drawing imagery and language from Earth's processes that are characterized by reciprocity and multi-dimensionality. As a critical process, ecological reading will be characterized by suspicion and reconfiguration in their reciprocity. They will inform the range of reading procedures that uncover the inner texture and intertexture of the text. Having borrowed these two aspects of textual reading from Vernon Robbins” socio-rhetorical approach and nuanced them in relation to an ecological reading which recognizes the centrality of “habitat,” I propose a more significant development of Robbins' approach in that I replace his “social and cultural texture” with what I call “ecological texture,” suggesting that “inter-con/textuality” is a way of naming the various tools and procedures that will facilitate a reading of this ecological texture of the biblical text. I name my ecological reading process eco-rhetorical and conclude by noting that it cannot remain text-bound but must be integrated into the praxis of ecocitizenship.

The Pragmatic Aspects of Assessing Mental Capacity

The Pragmatic Aspects of Assessing Mental Capacity Ajit Shah (bio) Keywords capacity, competence, mental health law, and assessment My feature article highlighted some of the concerns leading to anomalies between the Mental Capacity Act 2005 (MCA) and subsequent introduction of Deprivation of Liberty Safeguards (DOLS) into the MCA in England and Wales. Thornton provides an elegant and detailed philosophical account of various aspects of the assessment of decision-making capacity. One cannot argue against his line of reasoning. The problem clinicians have is to implement legislation that dictates the definition of decision-making capacity. In day-to-day clinical work, it is not possible to use philosophical arguments in the determination of decision-making capacity because legislation requires it to be conducted in a very specific manner. Thus, there is yet another tension (to add to Thornton’s several tensions) between perfectly reasonable philosophical constructs and the actual legislation that clinicians are required to implement. Almost all of what is described by Banner is accurate. There is little in her commentary that is incompatible with my original paper. Banner argues that much of what is in the DOLS legislation is covered by other existing laws. However, she misses an important point. The issue of depriving someone of their liberty needs to be compliant with the European Charter on Human Rights, and this was the judgement of the European Court in the Bournewood case. Thus, legislation covering deprivation of liberty had to be compliant with the European Charter on Human Rights, and DOLS were the government’s response to this. The government could have taken a different approach and ensured that existing legislation, which, according to Banner, already covered areas that DOLS covers, were made compliant with the European Charter on Human Rights. However, this approach was not adopted and we are left with DOLS. Lucas (2011, 118) states that, “if the Code of Practice were to require that we only assess capacity in cases in which the individual concerned has already been shown to lack capacity then we would be confronted by a double-bind: we cannot assess someone until we have shown that they lack capacity, and we cannot show that they lack capacity until we have assessed them.” He goes on to say that “Such a double-bind would be a serious shortcoming in the guidance, and it is implausible to suppose that it might have been overlooked by the authors of the code” (Lucas 2011, 118). He misses the point that the first statutory principle of the MCA states that decision-making capacity is presumed and should only be assessed if there [End Page 133] is reason to believe that to may be impaired. The MCA goes on to describe potential situations when decision-making capacity should be assessed and Lucas has described those conditions. Thus, it is not a double-bind. By routinely assessing decision-making capacity for admission into a hospital or a care home, there is a clear breach of the first statutory principle of the MCA. Moreover, this subjects an individual to an unnecessary assessment. Moreover, Lucas makes no reference to the individual’s right to liberty under article 5 (1) of the European Charter on Human Rights. This would clearly be breached by unnecessary intrusion in assessing capacity by ignoring the first statutory principle of the MCA. Lucas (2011, 122) further reports that “A retreat from the rather demanding occasionalism of the MCA and associated guidance, in the direction of administratively more convenient procedures that effectively regard capacity as an enduring status, would be an instance of what Lorraine Code terms the objectification of patients (Code 1995, 83–4).” Capacity is not viewed as an enduring status in DOLS. Legislation pertaining to DOLS makes it very clear that the best interest assessor should decide on the duration for which deprivation of liberty should be authorized and no more than 1 year. One factor that will contribute to the decision on the duration for the authorization of deprivation of liberty is the likelihood of change in capacity over time (there are several other factors that would also be considered). For example, a patient with delirium may require DOLS when ill, but such a...

EPISTEMOLOGIES OF SITUATED KNOWLEDGES: “TROUBLING” KNOWLEDGE IN PHILOSOPHY OF EDUCATION

Epistemologies of situated knowledges, advanced by scholars such as Donna Haraway, Lorraine Code, and Maureen Ford, challenge mainstream epistemology's claim to be the gold standard in determining what counts as knowledge. In this essay, James Lang uses the work of these and other feminist theorists to explicate the notion of situated knowledges and then uses this notion to trouble the legitimacy of employing Kantian‐inspired propositional rationalism to justify all knowledge claims. Lang challenges the notions of the discrete, objective, impartial, interchangeable subject and the static passivity of objects of knowing. He demonstrates the inevitable involvement of the subjective in knowledge construction and justification; he claims that knowledge is necessarily embodied, partial, and situated and, further, that its construction, claiming, and enacting are activities with moral and political ramifications. Finally, Lang shows that re‐visioning contexts of education through lenses of epistemologies of situated knowledges reveals a vastly expanded moral landscape with significant implications for educators, students, and educational theorists.

Feminist Epistemologies of Situated Knowledges: Implications for Rhetorical Argumentation

In the process of challenging epistemological assumptions that preclude relationships between knowers and the objects of knowing, feminist epistemologists Lorraine Code and Donna Haraway also can be interpreted as troubling forms of argumentation predicated on positivist-derived logic. Against the latter, Christopher Tindale promotes a rhetorical model of argument that appears able to better engage epistemologies of situated knowledges. I detail key features of the latter from Code, especially, and compare and contrast them with relevant parts of Tindale’s discussion of context on the rhetorical model, and I suggest ways that his work could be expanded to accommodate rhetorical implications of situated knowledges.

Who Is the Teacher? Testimony, Uniqueness, and Responsibility

Lorraine Code’s essay is a richly textured project of transforming the epistemology that informs western thought and practice. I am not going to offer a standard critique, for I agree with too much of her essay to offer substantive criticism. Neither am I going to merely apply Code’s theory, a duality that she herself calls into question. Instead, I am going to think with some of her ideas in a particular epistemic location, the teacher. Thinking with, a phrase I learned from Gert Biesta, is a process of resituating, perhaps transforming, and likely transgressing. I thus am tempted to ask for forgiveness in advance.

Educational Epistemic Ecosystems: Re-visioning Educational Contexts on Lorraine Code’s Ecological Thinking

Education is concerned (among many worthy things) with the transmission of knowledge...and the development in students of character traits relevant to responsible believing, such as intellectual curiosity and humility and the dispositions to question and demand reasons for candidate beliefs. All these raise epistemological issues (concerning the nature of knowledge and of justification, the character of rationality, and so on) thereby making epistemology and the pursuit of such issues central to the philosophy of education.

Place, Power and Potentiality: Reading Matthew 2:1-12 Ecologically

Reading biblical texts ecologically is an emerging feature of contemporary biblical studies. This article recognizes this brief history but rather than situating a proposed reading strategy within such a history, it places it within an epistemological shift to ecological thinking. Drawing on the work of Lorraine Code, using the key analytic category of habitat, and nuancing the socio-rhetorical approach of Vernon Robbins enables a unique way of reading ecologically to be developed. This reading strategy is employed in reading Matt 2:1-12 ecologically.

Code, L. 2006. Ecological Thinking: the Politics of Epistemic Location. Oxford University Press, Oxford, UK.

Scientists increasingly are asked to account for the ethical and political implications of their research, forcing them to tread the uncomfortable terrain between objectivity and normativity. Because of the historical ontological separation of scientific objectivity from value-laden policy, many scientists feel underprepared to enter this territory. In Ecological Thinking: the Politics of Epistemic Location, philosopher Lorraine Code offers us an antidote to this problem in the form of a re-imagined epistemology that provides physical, natural, and social scientists alike with the practical and conceptual tools not only to engage more constructively with social and ethical considerations but to improve the quality of their scientific methods. Drawing on both feminist philosophies of science and the science of ecology, she encourages a movement towards “ecological thinking”, a contextually situated, imaginative, and socially aware way of building knowledge that defies the traditional Western “epistemological monoculture”, which characterizes knowledge-making as a form of mastery over the natural world.

Forever Indebted to Women: Serving in the Private Domain Influencing the Public Domain

In this final lecture in the series Forever Indebted to Women: Serving in the Private Domain, Influencing the Public Domain. For my part, I will address the permanent indebtedness to women as they continue to give service which is often hidden from the public gaze. My presentation will begin with an examination of the gender perspectives forwarded by the founding fathers of classical philosophical thought because it is important for us to recognize that the teachings of these men have played a crucial role in shaping the gender ideals of modern society and, more so, the experiences of women. I also wish to shed light on the propositions made about women by western thinkers and the social and biological determinism that have been used to fixate women in a of oppression. The accomplishments of our foremothers will not go unmentioned as it is the strength and persistence of these stalwarts that have paved the way for women's movements and women' s liberation. I will end by emphasizing the resilience of the Caribbean woman by focusing on the dual roles assumed by today's woman. It is essential that we seek to understand that the responsibilities of the 'modern' Caribbean woman not only entail duties in the domestic realm but also encompass obligations within the public sphere. For generations, women have engaged in the struggle for personhood and autonomy through reflection and analysis in an effort to identify the implications of their actions for themselves and for others. Nonetheless, in assessing the implications of their actions, women have placed the greater good of their families and loved ones before the specific benefits to themselves. This often places them in positions of rejection, exploitation, loneliness, deprivation, and abuse as observed by Lennox Bernard (2008) who also admits their caring, nurturing qualities and their continued willingness to serve. Some may ask, why has it been necessary for women to engage in such struggles when women in prehistoric cultures were recognised as workers with responsibilities for gathering a variety of foods and, therefore, contributing to the family and society? In my view, based on a close reading of the relevant literature, these struggles became necessary when western philosophers declared the limitations of women's cognitive capacities, based on the assumption made by Aristotle (384-322 B.C.) that although woman has, unlike the slave, deliberative faculty, she is without authority, and therefore, will naturally be ruled by a man. Added to that, many religious teachings, including those of our own Christianity, are interpreted to be in support of male headship and male leadership. The ideas of Aristotle which encouraged notions of inequity and inequality as well as the devaluing of woman supported the views of other western thinkers like Rousseau, who maintained that young men and women should be educated quite differently because of women's inferiority in reasoning and their propensity to be merely aesthetic beings: men alone can attain the (higher) ethical and religious levels of existence. These views are supported by a long line of subjective western thinkers who have declared limitations on women's cognitive capacities, suggesting that knowledge is only legitimate, justifiable, acceptable, if it is generated or created by men. (See Lorraine Code) However, a review of historical facts about women, including women born centuries before Aristotle's emergence as a scholar, reveals that women living in the East were confident and ruled with determination. For example, Makeda, Queen of Sheba, who was born 960 B.C. long before Aristotle, made her decision to go to Jerusalem to meet King Solomon, having being fascinated with him based on the many tales she had heard about him. She arrived in royal fashion and bearing exquisite gifts as was the custom of the day. She spent six months with him. Did she have to seek permission? If she had to, from whom would this permission come? …

The Ethics of Belief

April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd 188 Reviews 1 A.yW. Brown, The Metaphysical Society (New York: Octagon, 1973), pp. 180–1. THE ETHICS OF BELIEF Sylvia Nickerson History & Philosophy of Science & Technology / U. of Toronto Toronto, on, Canada m5s 1k1 s.nickerson@utoronto.ca Timothy J. Madigan. W.yK. CliVord and “The Ethics of Beliefz”. Newcastle, uk: CambridgeScholars Publishing, 2009. Pp. [x], 202. isbn 1-84718-503-7. £29.99; us$44.99 (hb). The mathematician William Kingdon CliTord (1845–1879) is generally remembered as a potentially great man whose life was cut short before his genius was fully realized. During his lifetime CliTord was well known in London as a public intellectual and noted authority on science. He was also an iconoclast , a leader in the application of Darwinian principles to areas beyond biology , and a proponent of non-Euclidean geometry. Unlike other agnostics, CliTord did not mourn the loss of his religious belief, nor did he worry that a secularized society would bring about general social decay. While other scientiWc naturalists worried that a collapse of religion would destroy morality and lead to social disintegration, CliTord willingly ceded the universal truths religion oTered, embracing the uncertainty that scientiWc knowledge actually entailed. He even dared to call himself an atheist. However, CliTord’s death at age 34 curtailed the trace of his thought. What remains is consigned to his scant private notebooks and collected works. Perhaps it was the brevity of his life that has led to his neglect within the history of science; no comprehensive appraisal of his mathematical work has been written. CliTord’sbest-knownnon-mathematical statementisthat“itiswrongalways, everywhere, and for anyone, to believe anything upon insuUcient evidence.” This was the statement he defended in his lecture “The Ethics of Beliefz”, which he delivered to London’s Metaphysical Society in 1876. The Metaphysical Society, founded in 1869 to promote discussion between religious believers and scientiWc rationalists, ceased operation in 1880 after members could not Wnd enough common ground to begin debate. The rationalist position CliTord argues in “The Ethics of Beliefz” stands on the far side of the spectrum within this discourse. CliTord’s immoderate stance, along with his use of biblical rhetoric to argue a secularist position, was calculated to provoke conservative intellectuals and institutions.1 When his essay appeared in the January 1877 issue April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd Reviews 189 of Contemporary Review, it proved antagonistic enough that it led in part to the dismissal of James Knowles as editor. Timothy Madigan’s book W.yK. CliVord and “The Ethics of Beliefz”z provides an introduction to and analysis of CliTord’s ethical philosophy. His goal is to outline the historical context from which CliTord’s most famous essay arose, and to analyze the merits and demerits of its argument through the viewpoints of critics and freethinkers from the nineteenth century to the present. Madigan gives a brief history of the Victorian crisis of faith, CliTord’s mathematical work, and the biographical details of his life. He presents the argument CliTord makes within “The Ethics of Beliefz”, and outlines the critical response from his contemporaries , including founding members of the Metaphysical Society William George Ward and Richard H. Hutton, poet Matthew Arnold, physiologist George John Romanes, and American psychologist and philosopher William James. Madigan also discusses the positions argued by other rationalists in the 1870s,1880sandlater(Leslie Stephen, Karl Pearson, FriedrichNietzsche, Charles Peirce and Bertrand Russell) and by modern philosophers who have contributed to the rationalist/religionist debate (C.yS. Lewis, J.yL. Mackie, Michael Martin, Peter van Inwagen, Susan Haack, Anthony Quinton, and Lorraine Code). In Chapter 6 Madigan presents his own defence of CliTord’s ethics of belief. While early sections of the book provide a helpful summary of previously published work, I found Madigan’s discussion of CliTord’s writings on psychology and theory of mind particularly valuable (pp. 58–65). Madigan notes positively that CliTord’s contribution helped steer the early development...

The feminist philosophy reader

Introduction: FEMIINST TURN IN PHILOSOPHY Section one: and Resistance 1. Gayle Rubin, Traffic in Women: Notes on Political Economy of 2. Marilyn Frye, 3. Audre Lorde, Master's Tools Cannot Dismantle Master's House. 4. Sandra Bartky, On Psychological Oppression 5. Peggy McIntosh, Privilege and Male Privilege: Personal of To See Correspondences through Work in Women's Studies 6. Maria Lugones, Playfulness, 'World' Traveling, and Loving Perception 7. For Further Reading 8. Media Resources Section two: and 1. Simone de Beauvoir, Introduction to Second 2. Judith Butler, Performative Acts and Constitution: An Essay in Phenomenology and 3. bell hooks, Reconstructing Black Masculinity 4. Anne Fausto-Sterling, Should there only be two sexes? 5. Judith Halberstam. Transgender Butch 6. OyewA'mi Oyeronke , Visualizing the Body: Western Theories and African Subjects 7. For Further Reading 8. Media Resources Section three: Race and Racism 1. Elizabeth Spelman, Gender and Race: Ampersand Problem in Thought 2. Kimberle Crenshaw, Mapping the Margins: Intersectionality, Identity Politics, and Violence against of Color 3. American Anthropological Association, Statement on 'Race' 4. Annette Jamies, Some Kind of Indian 5. Maria Lugones, Purity, Impurity and Separation 6. Alison Bailey, Locating Traitorous Identities: Towards a Theory of White Character Formation 7. Aileen Moreton-Robinson, Tiddas Speakin' Strong: Indigenous Women's Self-presentation within White Australian 8. For Further Reading 9. Media Resources Section four: Sexualities 1. Luce Irigaray, The which Is Not One 2. Jessica Benjamin, Desire of One's Own: Psychoanalytic and Intersubjective Space 3. Catherine MacKinnon, 4. Ann Ferguson, Sex War: Debate between Radical and Libertarian Feminists 5. Kiss and Tell, Questioning Censorship 6. Evelynn Hammonds, a Genealogy of Black Female Sexuality 7 Chris Cuomo, Religion and the Right to be Gay 8. For Further Reading 9. Media Resources Section five: Postcolonial and Transnational Feminisms 1. Chandra Talpade Mohanty Workers and Capitalist Scripts: Ideologies of Domination, Common Interests, and Politics of Solidarity 2. Ofelia Schutte, Feminism and Globalization Processes in Latin America 3. Angela Davis, The Prison Industrial Complex 4. Andrea Smith, Sexual Violence As Tool of Genocide 5. Aihwa Ong, Experiments with Freedom: Milieus of Human 6. Gayatri Chakravorty Spivak, A Critique of Postcolonial Reason 7. For Further Reading 8. Media Resources Section six: Ethical theories 1. Carol Gilligan, Moral Orientation and Moral Cevelopment 2. Seyla Benhabib, The Generalized And Concrete Other: Kohlberg-Gilligan Controversy and Moral 3. Virginia Held, Care: Care as Practice And Value 4. Kelly Oliver, Conflicted 5. Sarah Hoagland, Separating from Heterosexualism 6. Margaret Urban Walker, Seeing Power in Morality: Proposal for Naturalism in Ethics 7. Claudia Card, The Moral Powers of Victims 8. For Further Reading 9. Media Resources Section seven: Political Philosophies 1. Marilyn Friedman, Autonomy, Social Disruption and Women 2. Eva Kittay, Taking Dependency Seriously: Family Medical Leave Act Considered in Light of Social Organization of Dependency Work and Equality 3. Susan Okin, Vulnerability by Marriage 4. Nancy Fraser, After Family Wage: Equity And Welfare State 5. Iris Marion Young, Difference and Social Policy: Reflections in Context of Social Movements 6. Cynthia Enloe, Updating Gendered Empire: Where Are in Occupied Afghanistan and Iraq? 7. For Further Reading 8. Media Resources Section eight: Epistemologies: 1. Susan Bordo, Purification and Transcendence 2. Alison Jaggar, Love and Knowledge: Emotion in 3. Linda Martin Alcoff, How Is Epistemology Political? 4. Lorraine Code, Taking Subjectivity into Account 5. Sandra Harding, Strong Objectivity 6. Uma Narayan, Project of Epistemology: Perspectives from Nonwestern Feminist 7. Nancy Tuana, Coming to Understand: Orgasm And Epistemology of Ignorance 8. For Further Reading 9. Media Resources Section nine: Ontologies 1. Mary Anne Warren, Moral Significance of Birth 2. Ann J. Cahill, A Phenomenology of Fear: Threat of Rape and Female Bodily Comportment 3. Susan Wendell, a Theory of Disability 4. Mary Daly, Be-longing: Lust for Happiness 5. Rosi Braidotti, Mothers, Monsters and Machines 6. Gloria Anzaldua, La Conciencia de la Mestiza: Toward New Consciousness 7. For Further Reading 8. Media Resources

Using Performance in the Classroom

If one asks students to perform excerpts from Victorian literature in the classroom, it is necessary fo the instructor to be unapologetic about the uses of emotion and the body in this always already implicitly performative pedagogical site. Those who use performance as a regular part of their teaching assume that the body is not disconnected from the academic project of analysis and that emotions register vivid and intelligent, if often inchoate, responses to literature. As Richard L. Gregory explains in the 1987 Oxford Companion to the Mind [Emotions] are not necessarily remnants of pre-sapient past, but rather they are important characteristics of an active, searching, and thinking human being (219-20; quoted in Sedgwick 112). Or as Lorraine Code sug gests, knowing is permeated with mood, feeling, sensibility, affectivity ( 148). Indeed, the corporal self is performative because such feelings as anger, love, hate, shame, and joy viscerally notify the self of their presence. Internal synapses of the neural system create the adrenalin that makes the stomach jitter with terror, the face blush with love or hate, or the skin prickle with elation. Further, performance and classroom teaching are based upon the assumption that knowledge is created, transferred, shared, and analyzed in social interchanges and that the body is a complex instrument that interrelates with the social, physical, and cultural spheres. Indeed, the connatural body Merleau-Ponty describes is our medium for having a cultural world, indeed, for having any world at all (Bigwood 108). Finally, as regards using perform ance in the Victorian classroom, it can certainly be said that the Victorians knew long before Judith Butler did that gender and class are performative? the worlds of Villette, Daniel Deronda, and Our Mutual Friend could not exist without