This article draws upon the work of Sylvia Wynter and W.E.B. Du Bois in order to propose that film-philosophy has historically not paid due attention to race. Drawing upon the former’s concept of “the sociogenic principle”, as well as the latter’s theories of “the colour line” and “double-consciousness”, the article argues that modernity has been constructed coterminously with whiteness, as well as a “photographic/cinematographic” logic whereby Blackness is cast into a “negative” realm. That is, while modernity might be white, more (...) specifically it is antiblack. For film-philosophy ethically to evolve, then, it must not just pursue a dewesternising turn to the global, as suggested by various scholars, but it must also reckon with antiblackness and the role that cinema has played in constructing and reaffirming a white (and therefore antiblack) world. By this token, recent engagements with objects and animals similarly do not often consider race as a structuring concept of and for the human, in distinction to which both objects and animals supposedly exist. Indeed, one might even construe the contemporary emphasis on objects and animals among primarily white western scholars as a refusal to consider race with the critical rigour that it merits. This article goes some way towards introducing such critical rigour as developed among scholars in critical race theory, in particular Black Studies, especially Du Bois and Wynter; and it proposes that the application of such work to film will radically alter how we consider the medium. In this way, the article draws out the (white) colour of film-philosophy, and argues for a racially conscious/conscientious film-philosophy that will thus be worthy of the name. (shrink)

With increased visibility of trans people comes increased philosophical interest in gendered language. This chapter aims to look at the research on gendered language in analytic philosophy of language so far, which has focused on two concerns: (1) determining how to define gender terms like ‘man’ and ‘woman’ such that they are trans inclusive and (2) if, or to what extent, we should use gendered language at all. We argue that the literature has focused too heavily on how gendered language (...) can harm trans people, and has not considered how trans people use gendered language to create meaning and joy for ourselves. Pulling from the literature in sociolinguistics, we look at examples of how trans people use language to make their lives better by gaining recognition, playing with gendered language, finding joy in gendered language, and taking control of definitional power, concluding that debates about gendered language need to consider not only how such language harms trans people but also how trans people use it for our own liberation. (shrink)

Philosophy & Social Criticism, Ahead of Print. Work on Stanley Cavell in contemporary political theory tends to foreground Cavell’s reading of Emersonian moral perfectionism, but this aspect of Cavell’s thought is often left out of feminist readings of his work. In this paper, I give an overview of Cavell’s importance to political theory, and I also trace two Cavellian-inspired feminisms: Sandra Laugier’s ordinary language inflected ethics of care and Toril Moi’s understanding of feminist theory as the close and careful reading (...) of examples. I argue that Cavellian-Emersonian moral perfectionism enhances these feminist readings of Cavell because it helps us explain certain practices in feminist activism, such as resisting conformity, acknowledging the limits of our understanding and being receptive to other members of our feminist community. (shrink)

Work on Stanley Cavell in contemporary political theory tends to foreground Cavell’s reading of Emersonian moral perfectionism, but this aspect of Cavell’s thought is often left out of feminist rea...

Reshaping our methodological research tools for adequately capturing injustice and domination has been a central aspiration of feminist philosophy and social epistemology in recent years. There has been an increasingly empirical turn in recent feminist and political theorization, engaging with case studies and the challenges arising from conducting research in solidarity with unequal partners. I argue that these challenges cannot be resolved by merely adopting a norm and stance of deference to those in the struggle for justice. To conduct philosophical (...) research in an engaged and solidaristic manner, I suggest that deference be supplemented by three methodological and normative principles: 1) epistemic humility, 2) accountability, and 3) co-producing knowledge. I situate these principles within contemporary philosophical work on solidarity, and show how they might help confront power imbalances and other methodological hazards that arise when conducting research in solidarity with others. I arrive at these principles in part by critically reflecting on my own attempt to conduct research in solidarity with women’s rights activists in Senegal. (shrink)

Is it harmful to make generic claims about social groups? Those who say yes cite the reinforcement of oppressive stereotypes and cognitive bias. Those who say no cite the potential of generics to do good, rather than harm, by taking advantage of the same mechanisms that perpetuate the harms. This paper analyzes generic utterances in the context of social justice efforts to weigh in on the debate about whether and how generic utterances contribute to stereotypes and oppression. We need to (...) first pay more attention to what it means to utter generics in social justice contexts. Doing so will allow us to distinguish those generic utterances that are helpful for social justice projects from those that might impede their progress. I argue that there is an important pragmatic sense in which generics can be undermined: especially generics used in service of social justice claims. I then offer an epistemic thesis for why some generics are more susceptible to being undermined by counter-examples than others. I conclude that if we are interested in using generics in the service of social justice, then there is reason to restrict the contexts in which we utter generics. In doing so, I challenge the conventional wisdom that generics are resistant to counterexamples. (shrink)

In this article, I examine the moral dimensions of gender affirmation. I argue that the moral value of gender affirmation is rooted in what Iris Murdoch called loving attention. Loving attention is central to the moral value of gender affirmation because such affirmation is otherwise too fragile or insincere to have such value. Moral reasons to engage in acts that gender affirm derive from the commitment to give and express loving attention to trans people as a way of challenging their (...) marginalization. In the latter part of the paper, I will discuss how my arguments bear on recent arguments by Robin Dembroff and Daniel Wodak (2018) on the use of gender-neutral language. They argue that we have a duty not to use gender-specific pronouns for anyone. Their conclusion turns, in part, on a rejection of gender affirmation as a moral duty. The value of gender affirmation, rooted in our moral perception of trans people, should make us skeptical of this conclusion, in favor of a more nuanced and pluralistic approach to the ethics of gendering. (shrink)

Philosophical inquiry strives to be the unencumbered exploration of ideas. That is, unlike scientific research which is subject to ethical oversight, it is commonly thought that it would either be inappropriate, or that it would undermine what philosophy fundamentally is, if philosophical research were subject to similar ethical oversight. Against this, I argue that philosophy is in need of a reckoning. Philosophical inquiry is a morally hazardous practice with its own risks. There are risks present in the methods we employ, (...) risks inherent in the content of the views under consideration, and risks to the subjects of our inquiry. Likely, there are more risks still. However, by starting with the identification of these three risks we can demonstrate not only why an ethics of practice is needed but also which avenues are the most promising for developing an ethics for philosophical practice. Although we might be in the business of asking questions, we do not absolve ourselves of responsibility for the risks that inquiry incurs. (shrink)

Analytic feminists are philosophers who believe that both philosophy and feminism are well served by using some of the concepts, theories and methods of analytic philosophy modified by feminist values and insights. By using ‘ analytic feminist’ to characterize their style of feminist philosophizing, these philosophers acknowledge their dual feminist and analytic roots and their intention to participate in the ongoing conversations within both traditions. In addition, the use of ‘ analytic feminist’ attempts to rebut two frequently made presumptions: that (...) feminist philosophy. (shrink)

pThis essay recounts my intellectual development from undergraduate study until present. The first section discusses my early life and my introduction to philosophy at Glendon College. The second discusses my graduate career at UCLA and my gender transition midway through the program. The third concerns my philosophical development as a professor at Cal State LA until 2012. It details my shift from early modern philosophy to what would eventually be called “trans philosophy.” The final discusses my intellectual growth since then (...) as well as the emergence of trans philosophy as a subfield./p. (shrink)

Trans philosophy—like everything else—has a history. The 1990s was a pivotal decade for the academic development of trans philosophy in the United States and Canada. During this period, the broader interdisciplinary field of transgender studies was beginning to emerge, and professional philosophy’s own contributions to transgender studies were starting to take shape as well. In what follows, we hear from Talia Mae Bettcher, Loren Cannon, Miqqi Alicia Gilbert, and Jacob Hale, four trans philosophers whose writings and activism helped provide the (...) contours of what is now becoming a robust and thriving area of study within academic philosophy. (shrink)

Zahra Thani & Derek Anderson ABSTRACT: Third-order exclusion is a form of epistemic oppression in which the epistemic lifeway of a dominant group disrupts the epistemic agency of members of marginalized groups. In this paper we apply situated perspectives in order to argue that philosophy as a discipline imposes third-order exclusions on members of marginalized ….

After breaking with the Marxist tradition, feminist standpoint theory operated without a backing framework and explanation for the privileged perspective of the oppressed. This project investigates phenomenology and breakdown as an alternative framework and explanatory mechanism for standpoint theory. I attempt to show how certain phenomenological programs are able to "back up" the claims of standpoint theory, and I argue that such a phenomenological standpoint theory can be coherent with intersectionality. Chapter 1 focuses on intersectionality and standpoint theory, and surveys (...) the controversy over their demarcation. This discussion allows me to develop several desiderata for theory of identity and knowledge, which guide my phenomenology in the subsequent chapters. Chapter 2 focuses on early existential phenomenologists, detailing the different formulations of understanding and breakdown in Gadamer, Heidegger, and Merleau-Ponty. I show how they address several different types of breakdown that reveal a variety of phenomena. This is helpful because standpoint theorists discuss standpoint privilege in several ways, many of which resemble these different forms of existential breakdown. Chapter 3 articulates and problematizes Gadamer, Heidegger, and Merleau-Ponty’s shared assumption that, in general, experience consists mostly of smooth, nonreflective absorption into tasks. I show how Martín Alcoff and Ortega help extend Gadamer and Merleau-Ponty’s ideas in order to talk about our intersecting identities. I then show how Ortega advances a phenomenology that explains the persistently disruptive experiences of people who are marginalized in multiple, complicated ways. I argue that phenomenologies that account for the breakdown experiences of the oppressed, such as Ortega’s, can provide an alternative framework and explanatory mechanism for post-Marxist standpoint theory. (shrink)