• Ranking Continental Philosophy Programs

    October 21, 2010
    Uncategorized

    I just noticed Brian Leiter’s list of what he deems to be the top continental philosophy programs. Save for a few that obviously belong, the list is bizarre. The ones that seem most to belong here are those with asterisks or pound signs, meaning ones that had to be ad-hoc’d into the list.

    Group 1 (1-3) (rounded mean of 4.0) (median, mode)

    Georgetown University (4, 4.5)
    University of California, Riverside (4, 4)
    University of Chicago (4, 5)

    Group 2 (4-10)  (rounded mean of 3.5) (median, mode)

    Cambridge University (3.75, 3)
    Columbia University (4, 4.25)
    #University at Stony Brook, State University of New York
    *University College Dublin
    #University of Essex
    University of Notre Dame (4, 4.5)
    University of Warwick (3.5, 4)

    Group 3 (11-31) (rounded mean of 3.0) (median, mode)

    *Boston College
    Boston University (3, 3)
    Harvard University (3, 3)
    *Loyola University, Chicago
    *New School University
    New York University (3, 3)
    Northwestern University (3, 3)
    Oxford University (3.5, 3)
    #Pennsylvania State University
    Stanford University (3, 3)
    Syracuse University (3.25, 3)
    University College London (3, 3)
    University of Auckland (3, 3)
    University of California, Berkeley (3, 3)
    University of California, Santa Cruz (3, 3.25)
    *University of Kentucky
    *University of New Mexico
    University of South Florida (3, 2)
    *University of Sussex
    University of Toronto (3, 3)
    *Vanderbilt University

    * inserted by Board
    # based on 2004 results, in some cases with modest adjustments by the Advisory Board to reflect changes in staff in the interim

    It’s easy to understand why the list is so strange.  For years I have noted that the problem with Leiter’s methodology is that it is based on reputational rankings from a group of rankers he has self-selected.  Here is the list of rankers for this continental philosophy ranking:

    Evaluators: Kenneth Baynes, James Bohman, Taylor Carman, David Dudrick, Gary Gutting, Beatrice Han-Pile, Pierre Keller, Sean Kelly, Michelle Kosch, Brian Leiter, Stephen Mulhall, Brian O’Connor, Peter Poellner, Bernard Reginster, Michael Rosen, Iain Thomson, Georgia Warnke, Robert Wicks, Mark Wrathall, Julian Young.

    I have been involved in continental philosophy circles for over many  years, but I only recognize four of these philosophers as in any way qualified to assess continental philosophy overall. Others may be familiar enough with the field to recognize which programs have individuals doing work in continental philosophy (from a certain bent). But it would be a huge stretch to say that as a whole they are deeply familiar with what is going on in the field.

    Objectively speaking, the best measures for success in any given area of philosophy are these: getting published in the major journals of the field and by the major publishing houses of that field, getting papers accepted at the major conferences in that field, and excelling at  job placement.  Data on the 3d point is lacking because of lack of will or coordination, but the first two are simple enough to assess.  For continental philosophy just look at the programs of the past years’ meetings of the major societies, e.g. SPEP, which is the second largest philosophical society in the U.S. and identify the leaders of these organizations, whose papers are getting accepted, and which doctoral programs are training emerging scholars. For publications, look to who is getting published in the leading journals in continental philosophy (such as Continental Philosophy Review, Philosophy Today, Constellations, and Philosophy and Social Criticism) and by the academic publishing houses that have lists in the field.

    Any student serious about going into continental philosophy would be wise to dismiss this obviously biased ranking. Any reputational ranking has serious limitations, but at the very least a reputational ranking of a field should consult those who know the field well: for continental philosophy this would include the leaders of SPEP and other continental societies; the authors and editors of series published by Columbia, Indiana, SUNY, Routledge, Rowman & Littlefield; and the editors of the main journals in the field.

    Otherwise the report just confirms the reporter’s preconceived ideas about what counts as philosophy. And if continental doesn’t count to him, despite the fact that continental philosophy is one of the most vibrant and innovative fields in the humanities today, then the results are bound to be twisted.

    ***

    For what it’s worth, of U.S. doctoral programs in continental philosophy I’d easily recommend these to my students (in alphabetical order): CUNY grad program, DePaul, Emory, the New School, Penn State, Stonybrook, Vanderbilt, and perhaps Boston College, Boston University, Loyola, Memphis, Northwestern, and Syracuse. No doubt there are other good and emerging programs that I’ve missed, so please post a comment if you notice any such omission.

    Edit: I’ve subsequently found that the reason so many continental programs aren’t ranked (at least without an asterisk or pound sign) is that they have opted out of the rankings by not submitting a list of faculty to the PGR. Nonetheless, the basic problem remains (and this may be why so many continental programs have opted out.)

  • On Being Drawn to Philosophy (as a job)

    October 20, 2010
    Uncategorized

    People are drawn to philosophy possibly for fame but never for fortune. Perhaps the most famous philosopher of all time in the West was Socrates, and he left his family drachma-less (or whatever the equivalent of pennies were in those days), having been sentenced to death for the work that he did.  Another highly famous philosopher, Marx, relied on his friend Engels for sustenance, whiling away his days in the library in London as his family starved.

    But at least these two philosophers became famous, more than anyone on any reality show ever will.

    No philosopher today  would be mobbed by throngs in an airport and few, if any, invited to the Sunday morning news programs.  In the wider world they are mostly obscure figures, save for the occasional op-ed in the New York Times.

    Fame-seeking is not, I hope, why anyone goes into philosophy. And I don’t think it is why Socrates or Marx did.  If fame is the aim, especially long-term fame, then note that in philosophy the odds are just really bad.

    Moreover, most Really Famous Philosophers did not have academic gigs. So trying to become a Really Famous Philosopher by getting an academic job isn’t a sure route.

    So if you are in the midst of thinking about a job in philosophy and where to go to study to get one, think about this: why do you want to do this? If not for fame or fortune, then what?

    But we haven’t really dispensed with fame or fortune.  In the little corners of the universe we might inhabit, there is ample opportunity to reap a decent living and become well respected, good-enough analogues of fortune and fame. If you are inclined toward philosophy, it might be very tempting to lean toward graduate programs that  promise more rather than less remuneration and respect from the profession as a whole. So you might be inclined to consult the whatever-ific rankings that are out there.

    But again, if what you really want is fame you should go to film school or if it is fortune go to business school. The odds are surely much better. But if (more likely, if you’re reading this) you are captivated by certain deep problems or promises, and if these things keep you up at night, go to a program where you will be guided well. (If you can sleep well even as  these problems somewhat niggle at you, then you probably don’t need to be doing this.)

    The whatever-ific rankings that are out there will not help you find the right program.  If you are to become a philosopher in the deep sense, then reputational rankings (such as the Leiter reports) will just tell you what faculty and institutions are well-regarded (/famous in this little corner of the universe) not which faculty and institutions are conducive to your particular interests.  Instead of consulting rankings, consult the library. Find out who out there is approaching the questions you want to approach.  Then look for what programs teach these texts, or even better have faculty who wrote those texts.

    If you know you like philosophy but you are not sure what particular area you want to study, much less with whom to study, then find a program that is pluralist and strongly connected to other humanities programs in its university. In general, the higher it is on the reputational rankings, the fewer areas of specialization it might offer.

    There is little worse than arriving at a program and realizing that you will not learn there what you want to learn, having just packed up and moved half way across the country.

    If you want to do philosophy, attend to your own voice first. What is it you care about? What do you want to pursue? It is very likely that what is on the tip of your tongue is what the rest of us need to hear and engage next.  So find the place that will help you find your voice. It is that voice that might inadvertently be the one that achieves some fame for having spoken something that actually speaks to us.

  • Political Cultures and the Culture of Poverty

    October 19, 2010
    Uncategorized

    “‘Culture of Poverty,’ Once an Academic Slur, Makes a Comeback” reports the New York Times this morning, referring to the debate that started with Daniel Patrick Moynihan’s 1965 report that described “the urban black family as caught in an inescapable ‘tangle of pathology’ of unmarried mothers and welfare dependency.” According to the story, written by Patricia Cohen, while the idea had lots of traction politically up through Clinton’s war on welfare “as we know it,” many on the left in academia took offense at the suggestions that blacks were somehow to blame for poverty and that the situation was next to hopeless. And so discussing it became verbotten for decades.

    I was just a tot when all that happened, but I grew up hearing references to the “culture of poverty” notion, and I never found it offensive, at least not prima facie. To say that one is born into a culture that is disempowering and hence helps explain inequity makes sense to me, especially if we don’t then blame the victim.  This country is in toto to blame for a history that has never been recognized, wrongs that have never been righted, legacies that are harmful all around.

    As Cohen reports, economists, sociologists and others are returning to the idea now, shorn of some of the baggage, able to actually look at the situation of unwed parents, absent fathers, and continuing poverty as a problem of culture.  The new crop of academics are looking at the effects of shared understandings and perceptions. Positive ones help communities flourish; negative ones seem to doom communities to perpetual dysfunction. Paraphrasing Harvard sociologist Robert Sampson, Cohen writes,

    The shared perception of a neighborhood — is it on the rise or stagnant? — does a better job of predicting a community’s future than the actual level of poverty.

    I applaud all the work that Cohen points to in using the rubric of culture to understand poverty.

    But I think we should take this much further.  Even more widespread and endemic than a culture of poverty is a culture of powerlessness. Maybe five percent of the population is exempt from this problem, those with the money and / or connections and / or sense of efficacy to think that what they care about matters and that they can make a difference. So many more think that what they think about on issues of common, political concern just doesn’t matter and that little they do will make any discernible difference. It’s a wonder that as many people vote as do.

    Our culture of powerlessness tells us that politics is what governments do, not what civil societies, publics, or public spheres do. It pays attention to administrative and economic power, not what Habermas calls, following Dewey’s lead,  communicative power or what Arendt calls the power of acting and speaking in the presence of others. This is the culture we need to cultivate.

  • What it’s like to be a woman in philosophy

    October 18, 2010
    Uncategorized

    A new blog with a novel concept has started. WHAT IS IT LIKE TO BE A WOMAN IN PHILOSOPHY? collects and posts a few anecdotes per day on the question. As the editors put it,

    This blog is devoted to short observations (generally fewer than 300 words) sent in by readers, about life as a woman in philosophy. Some of these will undoubtedly be tales of the sexism, conscious and unconscious, that remains. But we hope that others will be tales of ways that improvements have been (or are being) made. Many will be written by women in philosophy. But we hope that not all will be– for others in philosophy also know some important things relevant to what it’s like to be a woman in philosophy. They know, for example, what men in philosophy say to each other when the women aren’t there.

    The other day I read all the posts through in one sitting, starting with the earliest ones.  There’s something hilarious about the horrible gaffes made, but at the same time it’s really sad.  There is something about this discipline of philosophy that is just not friendly to women.  Perhaps it is the argumentative / combative style that is prevalent in some schools of thought (but thankfully not in the ones I work in, nor at my new home, Emory’s philosophy department). Philosophers are conventionally trained in “gotcha” methodology.  Look, ma, how I can take him down! At least that was my experience in some seminars in grad school, where the prof would lean across the table and practically jab his finger into your chest.  But other seminars, in other genres of philosophy, were sites of respect, decorum, and civility.  There really is no need to one up each other much less to belittle each other to make a point. To honor our own philosophical interests we don’t need to disparage others. Women working in philosophy, especially those who claim some interest in feminist thought, have often been told that their work “isn’t philosophy,” as if there is any settled idea of what philosophy has to be. (And aren’t all the philosophers we think of now as “great” ones who have overturned conventional ideas of philosophy?)

    So read the new blog and listen to what is being said about what counts and think about how to count things — and people — differently.

  • Carbon Footprints

    August 23, 2010
    Uncategorized

    Greetings from Atlanta.  In two days we start the new semester at our new academic home, the fabulous Emory University.  It’s an honor to be here.  Moving brings all kinds of joys and traumas, like leaving a beloved community back in Virginia (trauma) as well as meeting new grad students here at Emory (joy).  But what is also on my mind a lot these days, as I unpack at least 100 boxes of books, is my horrible carbon footprint.  I am freecycling away as much as I can, which is good.  But I think about the gas people spend to get here to pick up those boxes.  I think about all the energy, literally, that has gone into creating those boxes.  I think about the 95-degree heat that dissuades me from biking to work. So one of the first things I do is learn about recycling in Dekalb County.

    It stinks.  The County picks up trash two days a week, will pick up paper one day, and cans another day.  Will pick up yard debris yet another day.  But won’t pick up, for free, glass or cans (or maybe it’s plastic). To be able to recycle everything easily, one has to pay $15 for a bin plus $15 for 100 plastic bags to put things in (on yet another day).  And then $15 for every additional 100 bags.  (And maybe $15 for a spreadsheet to keep track of all this.)  Now, of course I can swing that price, but the public policy nerd in me is outraged.  There is a disincentive to recycle.  A lot of people here, like everywhere, aren’t going to be bothered with this level of complexity and the cost.  It’s cheaper and easier to throw everything away.

    Compare that to the program instituted in Austin, Texas, when I lived there a dozen years ago.  The city moved from twice-a-week pick up to once a week, and it started charging people for whatever they threw away that exceeded the bounds of the one big trash can they were provided.  One could buy little stickers to affix on the extra trash bags.  No sticker, no pick up.  Recycling was free though, if I recall correctly, one needed to separate glass from plastic, etc. This gave everybody, yahoos included, incentive to throw away less and recycle and compost more.

    Our next home, Andover, MA, was less enlightened but they did make it easy to recycle everything.  Same with Alexandria, VA, where pick up was just one day a week.  On that one day, the same crew would circle around and pick up trash, then recycling, then yard debris, bulk, and brush. This made it easy to recycle.  If it’s Tuesday, just take it to the curb, separating the trash from everything that could be recycled.

    So here, in Dekalb County, we have something that is almost worse than nothing.  Trucks head out here for one thing or another four days a week, rather than one, certainly an expense and a carbon nightmare.  There is an extra charge to sign up for full recycling online.  But no penalty to get in my car and drive 20 minutes to do it in person. It costs more to the individual families (but certainly not to the planet or even the county) to recycle than to dump stuff in the landfill.

    This is nuts.  My new part-time project is going to be to try to get the Dekalb Board of Commissioners to change this foolish policy.

    And then maybe I won’t feel so guilty about all these boxes.

  • How to Frame the National Debt for Public Deliberation

    May 28, 2010
    Uncategorized

    Some alarming facts: As of 5/12/10, the national debt held by the public is $8.4 trillion; intragovermental debt is $4.5 trillion, making the total outstanding national debt $12.9 trillion. Public debt is now 53% of GDP. By 2020, even though the GDP will have nearly doubled, the public debt will be 90% of GDP. If nothing is done, by 2040 nearly every tax dollar that is collected will go toward Social Security, Medicare, and interest on the national debt (compared to 41% now).

    The Debt Issue

    For the past several months I have been working on a project to frame the national debt (hereafter, the Debt) for public deliberation. “Framing” an issue for public deliberation means laying out, in public (not policy or expert) terms at least three possible approaches to a problem and the trade-offs inherent in each course of action. Each approach should tap something people hold valuable (e.g. health, respect, fairness, equity, freedom) and pursuing it will likely entail giving up a little of something else people hold valuable (e.g. more freedom for all on some matter might mean less security for some). Some ideologies pump up some values to divine heights (as Republicans tend to do about freedom) but most people, regardless of ideology, value it, too.  Same goes with social justice, fairness, health.

    At the beginning of trying to frame the debt issue the best course seemed to be to have people deliberate on raising taxes, cutting expenditures, or “growing” out of the problem. This framing has been tried many times.  It seems obviously right, but it fails to get underneath ideological bickering. I was persuaded that this policy approach was the wrong way to go, so I switched to thinking of the Debt as a problem of concerns about greed, irresponsibility, and loss of dominance in the world economy.  But this approach didn’t seem to get off the ground, either. Over a working lunch with a colleague last week, I moved to seeing the Debt differently – as a fundamental SIGN of a national inability to connect political deliberation on what we want as a country (what we think are our collective obligations to each other) and what we are willing to give up in order to meet these politically generated obligations.

    The national debt is the imbalance between (1) our obligations to each other now and in the future and (2) our willingness to meet those obligations. These obligations emerge through a political process of deciding together the import and necessity of public services such as common defense, education, infrastructure, health care, pensions, and other collective goods. This political process is incomplete if the will to pay for these obligations is not developed at the same time.  The debt is a measure of our collective failure to fully deliberate, to work through the consequences and come to terms with the costs of meeting our politically generated obligations.

    Finding a balance will mean, at every step, connecting our deliberations about what we want with deliberations about what we are willing to give up to get what we want.  The only way to stem the Debt is to insist on such a connection. This means that understanding the Debt as a political problem means understanding the need for deliberation on all aspects of the national budget.

    A Problem of Political Will

    Deciding on (1) our obligations to each other and (2) how much we are willing to pay for our collective obligations are both political tasks but they are not ideological ones. The debt is a problem beyond ideology.  Liberals may want to increase both sides of the equation; conservatives may want to lower both. But the debt is a sign of a disconnection and acquiescence, giving liberals more services and at the same time giving conservatives fewer taxes.

    As Joel Achenbach wrote in the April 25, 2010, Washington Post,

    In addition to running a budget deficit, Washington for years has had a massive deficit of political will…. In the fiscal debate, the default position, as it were, is to do nothing. Debt is the grease of Washington legislation; for short-sighted leaders, it is less a political problem than a political solution. As long as the government can continue borrowing at reasonable rates, citizens can have their tax cuts and government services, and eventually the growing debt becomes someone else’s problem.”

    Someone else – as in our children. Achenbach quotes Brookings Institute economist William Gale: “This is all an exercise in current generations shifting burdens on future generations. Future generations don’t vote, of course.” As for the current generation of voters, we tend to punish politicians and parties that dare to raise taxes or cut favored programs.

    The deficit of political will is not just in Washington, it is throughout the public. David Leonhardt’s analysis in the May 12, 2010, New York Times is spot on. Under the headline, “Greece, Debt and A Lesson: A Red Ink Question: is U.S. So Different?”, after likening the U.S. debt situation to the Greek one, he writes:

    The United States will probably not face the same kind of crisis as Greece, for all sorts of reasons. But the basic problem is the same. Both countries have a bigger government than they’re paying for. And politicians, spendthrift as some may be, are not the main source of the problem.”

    We, the people are.”

    We have not figured out the kind of government we want. We’re in favor of Medicare, Social Security, good schools, wide highways, a strong military — and low taxes. Dealing with this disconnect will be the central economic issue of the next decade, in Europe, Japan, and this country.”

    Leonhardt cites experts who point out that (a) this isn’t a problem of waste, fraud, and abuse,[1] and (b) it’s not even a problem of needing to cut spending. To get on the right track, we need “to find spending cuts and tax increases equal to 7 to 10 percent of G.D.P.” per year, the sooner, the better. That is now about $1 trillion, more than twice the amount of Medicare’s entire budget. Also, “the combined budgets of the Education, Energy, Homeland Security, Justice labor, State, Transportation and Veterans Affairs Departments are less than $600 billion.”

    For these reasons, Leonhardt observes, the Republican call to cut spending cannot fix the Debt. Nor can the Democrats’ plan to raise taxes on the rich and reform health care. What would work, he writes, is a plan “that included a little bit of everything and then some: say raising the retirement age; reducing the huge deductions for mortgage interests and health insurance; closing corporate tax loopholes; cutting pensions of some public workers, as Republican governors favor; scrapping wasteful military and space projects; doing more to hold down Medicare spending growth.” These may be unpleasant, he writes, but they are manageable.  The question is whether we are ready to make the hard choices. As Treasury’s chief economist told Leonhardt: “It’s not a matter of whether we have the resources to solve our problems. It’s a matter of political will.”

    Framing the Debt for Deliberation

    At this point I think we can say that the issue for public deliberation is not the Debt, per se, but the problem of developing the political will to bring down the Debt.

    Should a framing of the Debt take up the level of policy detail found in Leonhardt’s plan? It could, but I don’t think this is the best way forward at this point. I think what needs deliberation is the political problem that we let debt happen, that we avoid hard choices, that we are shifting an impossible burden to our children, that we elect people who promise to give us what we want in a way that is unsustainable. The political issue of the National Debt is not a matter of taxes and entitlements but, at bottom, a matter of a broken political process.

    My challenge now is how to turn this insight into a framework for public deliberation.

    The introduction to the framing should lay out all the strategic facts about the Debt that show (1) the magnitude of the problem, (2) how there are no easy solutions, and (3) what kind of choices need to be made. Then it should discuss the broken political process that allows the Debt to continue to escalate. The options or choices that follow should offer three ways forward.

    What would be the three or more approaches to the issue?  How about these?

    Approach 1: Based on widespread concerns about loss of national sovereignty (that much public debt is owned by foreign countries) and international vulnerability, focus on how to get out of foreign debt and strengthen the U.S. economy. This will involve deliberation about levels of entitlements and taxes, but primarily it will focus on investing in growth.

    Approach 2: Based on worries that the political system is unaccountable, that officials are more focused on getting re-elected than on being fiscally responsible, reform the legislative process so that officials are can no longer run up deficits. Examples: Sunset requirement for all appropriations; restore the pay-as-you-go law that led to budget surpluses in the Clinton era.

    Approach 3: Based on deep concern that we are saddling future generations with the debt we are running up now, start making hard choices about what our collective obligations are to each other, how we will meet these obligations, and what are fair ways for the current generation to share this burden.

    I welcome thoughts on how well this framework could serve as a starting point for public deliberation on the Debt.  The big question is whether this meets the need to create more public will to tackle this huge problem.


    [1] Leonhardt quotes budget expert, Robert Greenstein: “Most of the public thinks, ‘If only the darn politicians could get their act together to cut waste, fraud and abuse, and to make tax avoidance go away and so on.’ But the bottom line is, there really is no avoiding the hard choices.”

  • NYT’s New Blog on Philosophy and the Philosopher’s Leisure of Time

    May 17, 2010
    Uncategorized

    Great news for philosophy and public life: the New York Times has a new online blog on philosophy, moderated by Simon Critchley of the New School for Social Research. The first edition just appeared, and in it Critchley looks to Plato’s Theaetetus to ask, “What is a philosopher?”  The interesting answer is that a philosopher is one who takes time to think about things whereas other busy professionals try to take as little time as possible to do any one thing, just rushing through so as to get as much done as possible, and in the process becoming all gnarled up.

    Socrates says that those in the constant press of business, like lawyers, policy-makers, mortgage brokers and hedge fund managers, become ‘bent and stunted’ and they are compelled ‘to do crooked things.’ The pettifogger is undoubtedly successful, wealthy and extraordinarily honey-tongued, but, Socrates adds, ‘small in his soul and shrewd and a shyster.’ The philosopher, by contrast, is free by virtue of his or her otherworldliness, by their capacity to fall into wells and appear silly.”

    I like the general distinction, but at the same time am aware of how the academic system robs even we supposedly otherwordly philosophers of the leisure of time. There is a constant pressure to rush through things to get things done.

    I have a way of working that tries to thwart this pressure.  I have a very long “to do” list. Under the subheading of philosophy, are ten items. Two have to do with a book project, two are articles I need to finish writing, two are reviews of others’ books,  one is a book I’m reading out of my own philosophical interest, and the rest are about courses I’m preparing.  If I’m interested in checking something off, it’s a hell of a lot easier to move over to another part of the list and get my passport renewed than finish a book proposal.  Under that mindset, I will spend most of my time doing inconsequential and unsatisfying things. So instead, I strive to make sure I spend X amount of time on any one thing.  I aim to spend some fixed amount of time, even if it’s just 20 minutes, on any given project. When I sit down with that book or that paper, there’s a kind of leisure involved.  I’m not trying to hurriedly get this thing done.  I have the leisure of time, no matter that it’s a mere 20 minutes to read a bit of my current favorite book, Michael Naas’s Derrida From Now On.  For those 20 minutes, that’s all there is.  I’m not worried about finishing; I’m thinking about the sentence before me and I’ll pause to write a note to myself about how what he is saying intersects with something I’ve been working out on another project. For that bit of time, I am not in a rush. When the timer goes off (yes, I resort to such a thing), I may press it for another twenty minutes, and then again, and again, all afternoon long.

    One doesn’t have to have a Ph.D. in philosophy to pursue one’s work this way, or so I would think.  (And I think this is part of what Critchley is suggesting.) Could other jobs be done this way?  Not in most jobs where the bottom line is the bottom line.  But the most productive and creative organizations seem to have something like this mentality built in, just like Google’s policy of having its employees work on something of personal interest for a certain amount of time per week.  Take the time; see what emerges.  Hmm, that might be gmail, or google books, or google earth, or something even more astounding.

  • Emory Bound

    March 3, 2010
    Uncategorized

    As Emory University’s philosophy department just announced on its website, I’m joining the faculty there this coming fall.  As an associate professor of philosophy I will continue my work as a public philosopher and my research in democratic theory, feminist philosophy, ethics, contemporary European philosophy, and pragmatism. It’s an honor and a privilege to be joining this incredibly productive faculty that values pluralism and the history of philosophy.  Emory’s philosophy department is a model for what a philosophy department can be.

    All this makes the prospect of once again packing up and moving a household and a zillion books okay.

  • Practicing Public Philosophy: Reflection and Dialogue

    February 22, 2010
    Uncategorized

    For those heading to San Francisco for the Pacific meeting of the American Philosophical Association, especially if you don’t want to cross the hotel union’s pickte line, join me off-site for a day-long discussion on public philosophy co-sponsored by the APA committee on Public Philosophy and the Center for Global Ethics (George Mason University). Here are the details:

    Friday, April 2, 2009, 9-4 p.m.

    Villa Florence Larkspur Hotel, 221 Powell Street, San Francisco, CA

    Despite the public perception that continues to share Aristophanes’ view that philosophers remain “in the clouds,” incapable of doing publicly relevant work, at least some philosophers have remained committed to a Socratic model of philosophy that is engaged with public life.   These sessions invite philosophers who do publicly engaged work (assuming multiple publics and multiple types of engagement) to come together to both share their work and to reflect philosophically on the concept of “public philosophy.”

    Please note that both sessions will focus on dialogue and discussion, and audience members are invited and expected to participate.   Speakers featured below are “catalyst speakers,” whose aim is to draw all of us into discussion.  Interested participants who require a letter of invitation in order to secure travel funding from their institution should pre-register using the form below.

    Space is limited—pre-registration is strongly encouraged, and is required to participate in meals and break-out sessions. Those who wish to participate in the full-day discussion, including lunch, are asked to register no later than March 15, 2010 by completing this registration form.

    To pre-register and for additional information:   http://www.philosophyandthecity.org/publicphilconference

    Thanks to our sponsors, the sessions and meals are free.   To insure that we can accommodate those who will actually attend, registrants must agree to attend or cancel prior to March 17th; failure to do so will result in their being billed $55 of the cost of the meals ordered on their behalf. Only those who have pre-registered are guaranteed seating and meals.

    Location: Villa Florence Larkspur Hotel, 221 Powell Street, San Francisco, in the Machiavelli Room.  The meeting is located ½ block off Union Square. A limited number of discounted hotel rooms are available for participants are available at the reduced conference room rate of $125 per night:  www.villaflorencehotel.com and enter 001315KTO in the corp/promo box.

    Schedule, April 2, 2010

    All activities will take place in the Machiavelli Room, Villa Florence Hotel, San Francisco

    9 a.m.             continental breakfast (free for pre-registered participants)

    9 a.m.-noon              Practicing Public Philosophy:  Reflection and Dialogue, Part I (Machiavelli Room, Villa Florence Hotel)

    Moderator: Sharon M. Meagher, Ph.D., Professor of Philosophy and Chair of the Dept. of Latin American Studies and Women’s Studies, University of Scranton

    Catalyst Speakers:

    John Lachs, Centennial Professor of Philosophy, Vanderbilt University

    Sharon M. Meagher, Professor of Philosophy and Chair of the Dept. of Latin American Studies and Women’s Studies, University of Scranton

    Eduardo Mendieta, Professor of Philosophy, Stony Brook University

    Elizabeth Minnich, Senior Scholar, Association of American Colleges & Universities

    Noelle McAfee, Associate Research Professor of Philosophy and Conflict Analysis, Institute for Conflict Analysis and Resolution, George Mason University,

    Noon-1.              Lunch and small group break-out sessions, topics to be determined by conference participants (Lunch is free for all-pre-registered participants).

    1-4 p.m.             Practicing Public Philosophy:  Reflection and Dialogue Part II

    Moderator and Discussant: Ellen Feder, Ph.D., Associate Professor of Philosophy and Acting Chair, Dept. of Philosophy and Religion, American University

    Catalyst Speakers:

    Linda Martín Alcoff, Professor of Philosophy, Hunter College and CUNY Graduate Center

    Andrew Light, Director of the Center for Global Ethics at George Mason University and a Senior Fellow at the Center for American Progress,

    William Sullivan, Senior Scholar, Carnegie Foundation for the Advancement of Teaching

    Nancy Tuana, DuPont/Class of 1949 Professor of Philosophy and Director, Rock Ethics Institute,  Penn State University

  • A City Turned Inside Out

    January 15, 2010
    Uncategorized

    I am haunted by a line a student said in a class last spring.  We were trying to make sense of the concept of civic life, of democratic space as something that occurs as relations among people, as something that could be a resource for change. This is the kind of power that Hannah Arendt noted arises when people speak and act together on some matter of common concern. We talked about how this often invisible kind of power is created in one community after another.  Then  a young woman from Haiti spoke up. She said there was nothing like this in her country because “no one goes outside.” Her meaning was clear.  Life outside was frightful, but inside was safe. Poverty and corruption had created a cycle of fear and powerlessness. When a country is so dysfunctional that people are afraid for their safety in public, then they lack the opportunity to create collective relationships that could change the dynamic. In communities throughout the world, meaningful and real change has come from the bottom up when people have stopped waiting for government to fix things and begun to find ways to address matters themselves. (And then ultimately demanded a better government.) But Haiti’s condition was so impoverished that not even that seemed possible, so people closed themselves off inside.

    But now horrifically the earthquake that rocked Haiti Tuesday afternoon has turned its capital, Port-au-Prince, inside out. No one is safe inside anymore.  Families are camping out in public parks. As the Washington Post reports, survivors are using their bare hands and sheets of glass to try to dig out those trapped under heaps of rubble and concrete. The immediate task is to free the living; then to provide care for the wounded, hungry, and thirsty.

    But ultimately the task is to rebuild the city, not just with more resilient buildings but with conditions that could allow people to step outside and start to create civic relationships and a social fabric. Civic life alone is no substitute for food and shelter, but without it food and shelter will always be precarious. It all seems so hopeless now, but I’m confident that a people who freed themselves from slavery have it in their DNA to free themselves from abjection.

    In the meantime, I’m helping out as best I can.  Go here to see how you can do the same.

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