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    • Storytelling in Philosophy Class

      by Eric Schwitzgebel

      One of my regular TAs, Chris McVey, uses a lot of storytelling in his teaching. About once a week, he’ll spend ten minutes sharing a personal story from his life, relevant to the class material. He’ll talk about a family crisis or about his time in the U.S. Navy, connecting it back to the readings from the class.

      At last weekend’s meeting of the Minorities And Philosophy group at Princeton, I was thinking about what teaching techniques philosophers might use to appeal to a broader diversity of students, and “storytime with Chris” came to mind. The more I think about it, the more I find to like about it.

      Here are some thoughts.

      * Students are hungry for stories, and rightly so. Philosophy class is usually abstract and impersonal, or when not abstract focused on toy examples or remote issues of public policy. A good story, especially one that is personally meaningful to the teacher, leaps out and captures attention. People in general love stories and are especially ready for them after long dry abstractions and policy discussions. So why not harness that? But furthermore, storytelling gives real shape and flesh to the abstract stick figures of philosophical abstraction. Most abstract principles only get their full meaning when we see how they play out in real cases. Kant might say “act on that maxim that you can will to be a universal law” or Mengzi might say “human nature is good” — but what do such claims really amount to? Students rightly feel at sea unless they are pulled away from toy examples and into the complexity of real life. Although it’s tempting to think that the real philosophical force is in the abstract principles and that storytelling is just needless frill and packaging, I think that the reverse might be closer to the truth: The heart of philosophy is in how we engage our minds when given real, messy examples, and the abstractions we derive from cases always partly miss the point.

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    • Case Study for the Academic Boycott Question: North Carolina’s HB2

      This piece is in response to the discussion over at Daily Nous here.  You should read it first; I’m posting here partly because what I’ve got to say is longer than would reasonably fit into a comment, and partly because I want to think a bit about how difficult the question of whether to launch a boycott is, and Justin wanted to avoid that topic (I may be a little slow in approving comments the next couple of days, be patient).  Since I live in Charlotte, NC, I do however think my subject position gives me some space for speaking on the topic.  And to be honest, I have very mixed feelings – David Wallace’s first comment on the Daily Nous post (that we need to know the details) seems right to me.  Here’s an example of why: One might boycott Charlotte on either of two grounds: the police shooting of Lamont Scott, or the state’s passage of HB2.  I want to leave aside the police shooting for the moment, because the politics behind HB2 lend support to the difficulty of deciding whether to boycott, and if so, what to boycott (plus, police shootings are an aspect of the boycott idea, and it remains to be seen whether the protests in Charlotte manage to get anyone’s sustained attention about the city’s deep racial problems).

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    • On the Police Shooting in Charlotte, and being Ordered to Remove a Post

      For those who haven’t been following the news, there was a police shooting in Charlotte the night before last.  The facts of the case are still being investigated: the police claim that the black man who was shot had a gun; his family says he had a book.  I’m not sure the distinction matters, as North Carolina is an open carry state, so “he had a gun” isn’t obviously relevant.  There were violent protests both last night and the night before.  Yesterday afternoon, I put the following statement on the Ethics Center’s webpage (including the italicized portion marking it as my own).  I woke up this morning to an email ordering me to take it down, and to call my dean.  I am not going to die on this hill, so I removed the post.  But we live in a world where University Ethics Center directors are not allowed to attempt to exercise moral leadership in the communities they serve, even as those universities claim to commit and recommit to their communities. And where Ethics Centers are forced to be strangely silent on moral issues like HB2 and police violence.

      I reproduce the statement in its exact form below, in case someone may find it useful. Systemic violence against people of color is worse than the loss of our universities – including public ones, as I was sternly informed UNC Charlotte is – as places of intellectual engagement.  But the latter is not trivial or insignificant, as the steady collapse of meaningful public discourse is a disaster for any viable understanding of democracy.

      UPDATE (9/22): There is dashcam footage of the shooting, which the CMPD has.  The family has seen the video, and wants it made public.  Earlier in the day, the CMPD chief had declared that the video would not be made public, because "The video does not give me absolute, definitive visual evidence that would confirm that a person is pointing a gun."  Unless this is a misstatement (but this is the exact quote I have seen, in several sources), this means that the CMPD Chief has essentially refused to release the video on the grounds that it does not clearly exonerate his officer.  Someone please show me how I am misreading this statement!   In any event, there are already too many issues to discuss here, but the national conversation has to include discussion about what to do with video footage of shootings.  North Carolina has passed a law that generally suppresses the public availability of that video.  It takes effect Oct. 1.  I do not know what the legal situation with the footage is now, but the conflict between the CMPD Chief and the family on whether the video should be released is important.

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    • How Often Do Mainstream Anglophone Philosophers Cite Non-Anglophone Sources?

      by Eric Schwitzgebel

      Spoiler Alert: Not much!

      I estimate that 97% of citations in the most prestigious English-language philosophy journals are to works originally written in English. In other words, the entire history of philosophy not written in English (Plato, Confucius, Ibn Rushd, Descartes, Wang Yangming, Kant, Frege, Wittgenstein, Foucault, etc., on into the 21st century) is referenced in only 3% of the citations in leading Anglophone philosophy journals.

      Let me walk you through the process by which I came to these numbers, then give you some breakdowns.

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    • APDA Update

      APDA has released this year's APA report and has added an application to the website (but we are still working on its auto-update feature, so the data it represents is a few days old as of today). In keeping with our program-specific reports released in April, here are some basic charts on the programs we covered at that time. These are raw numbers for graduates between 2012 and 2016, with only the APDA database numbers reflected in the first two graphs (here and here), whereas the third graph (here) makes use of external graduation data in its "unknown" category (see the note on the 4th graph for details). At the bottom of the page is a sortable chart with percentages for these categories. We have not yet started checking new data (program representatives have added over 400 graduates since August 15th), so there may be some errors (including those noted here). We are currently working on writing up some results from the survey into one or more papers, which should be available sometime in early 2017. Feedback is welcome!

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    • Why Faculty Lock-Outs Are Irresponsible And Inappropriate

      By: Samir Chopra

      In response to my previous post making note of the lock-out of faculty at Long Island University (LIU), a Facebook friend wrote on my page:

      So, I don’t understand. What makes university professors any different than people who work any other job? If you don’t like the pay, or don’t like the working conditions, simply go somewhere else. An employeer prohibiting someone from coming into their workplace who doesn’t agree to the terms of their employment is immenently fair. I’m sure the employeer (whatever, whoever, and for whatever industry) has made a calculated position to turn away their employees because they weren’t worth the compensation they demanded. The employees may not feel that way, and maybe they can come to an agreement, but maybe not and both sides go their own merry way.

      Because students are people, not products; because education is not a commodity. That’s the short answer, and it should be enough. But let’s look a little closer.

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    • Long Island University’s Labor Day Gift To The Nation: A Faculty Lock-Out

      By: Samir Chopra

      Some university administrators manage to put up a pretty good front when it comes to maintaining the charade that they care about the education of their students–they dip into their accessible store of mealy mouthed platitudes and dish them out every turn, holding their hands over their hearts as paeans to the virtues of edification are sung by their choirs of lackeys. Some fail miserably at even this act of misrepresentation and are only too glad to make all too clear their bottom line is orthogonal to academics. Consider, for instance, the folks at Long Island University who have kicked off the new academic semester in fine style:

      Starting September 7, the first day of the fall semester at Long Island University’s Brooklyn campus, classes will be taught entirely by non-faculty members—not because the faculty are on strike, but because on the Friday before Labor Day, the administration officially locked out all 400 members of the Long Island University Faculty Federation (LIUFF), which represents full-time and adjunct faculty.

      Yessir, what a fine Labor Day gift to the nation this makes.  When contract negotiations with your workers fail, well, you don’t continue trying to find an agreement in good faith; you just lock them out¹ and replace them with grossly under-qualified folks instead:

      Provost Gale Haynes, LIU’s chief legal counsel, will be teaching Hatha yoga….Rumor has it that Dean David Cohen, a man in his 70s, will be taking over ballet classes scheduled to be taught by Dana Hash-Campbell, a longtime teacher who was previously a principal dancer and company teacher with the Alvin Ailey American Dance Theater.

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    • Issue Opinion Polls are Bad Biopolitics

      I am not the first to say this (I believe Habermas critiqued opinion polls in Theory of Communicative Action, though I bet he didn’t use the Foucauldian language I’m about to), but I live in what is now considered a “purple” state, which means my vote might actually matter, and so I am inundated with opinion polls. So allow me my few minutes of ranting here. Don’t get me wrong: I am very happy to learn that the RCP polling average as of this moment has Trump down 1.7 points in North Carolina, and down 5 points nationally, with almost no path through the electoral college.  It helps me sleep at night, though whatever faith in humanity those polling numbers restore is quickly erased by the sadness that anyone could vote for someone so openly racist.  

      I don’t mind being phoned and asked who I’d vote for if the election were held today.  What is more interesting and disturbing happens when the polls try to get at issues. It’s also an excellent example of the creation of a “population,” in the sense Foucault uses the term when he talks about biopolitics.  Today was the second time I’ve been polled by an outfit that clearly only works for Republicans – in both cases, I was presented with a list of things the candidates have done, and I was asked if I was more or less likely to vote for them on that basis.  The Republicans were presented as having done only things that they clearly thought I would say were good, and the Democrats were mainly associated with higher taxes and alleged scandals.  So that’s the first point: the poll often tries to push the voter in one direction or another, to create the reality it is ostensibly researching.

      The more interesting point is the one about constructing a population, which it does extracting a series of “issues” and presenting them as a disconnected set of questions, with no attention to their context or how they might interconnect.

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    • Kajieme Powell, Charles Kinsey, and “Blue Lives Matter” in an age of structural racism

      August 19 was the two-year anniversary of the shooting death of Kajieme Powell, an unarmed black man who robbed a convenience store, and whose shooting at the hands of responding police was clearly documented on video from a bystander’s cellphone.  Powell’s killing was within a few miles and weeks of Mike Brown’s, on August 9, and the news was buried in the coverage of the protests surrounding Brown’s death.  In a way, however, Powell’s death presented a more troubling case, as cell phone footage clearly showed to any reasonable observer that the shooting was unjustified.  As I noted at the time, the officers who arrived on the scene decided to escalate with firearms before even stopping, and even their brief interaction with Powell should have convinced them that his cognitive processes weren’t normal (the video makes this abundantly clear).  It took them about 15 seconds from the moment they pulled up on the scene to open fire.  They didn’t bother to first talk to the shopkeeper who made the call, or to the eyewitnesses who had video footage of the entire incident, and their defense that Powell lunged at them was risible. Of course, after a year, the officers weren’t charged with anything.

      After the apparent lone-wolf shooting of several police officers in Dallas, "Blue Lives Matter" has emerged as a slogan.  Fair enough: the officers, who were protecting and interacting peacefully with a Black Lives Matter protest, were apparently murdered in retaliation for police shootings elsewhere.  What does it mean to say that “lives matter,” though?  I want to push the point here that when we’re talking about “lives,” we’re talking about more than the biological process of living.  After all, most of us can imagine some sort of tipping point – perhaps being in a persistent vegetative state – where we would conclude that our own life was no longer worth living: that it no longer “mattered.”  To say that “lives matter” is to say something more than the obvious truth that police officers want to get home to their families in the evening.  It’s to say that their lives as police officers should be livable, supported lives.  And if you frame the question that way, I think it is very clear that the state apparatus has failed blue lives.  Not with the relentless intensity or in the same way that White Supremacy has failed black lives (I will say more about this in a subsequent post).  But a failure nonetheless, and a failure that needs to be remarked upon, because it is related to the failure to make black lives matter.

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    • Philosophical SF

      by Eric Schwitzgebel

      We might think of fictions as extended thought experiments: What might it be like if…? Ordinary fiction confines itself to hypotheticals in the ordinary run of human affairs (though sometimes momentous, exotic, or exaggerated). In contrast, speculative fiction considers remoter hypotheticals. Although much speculative fiction considers hypotheticals of future technology (and thus is science fiction), speculative fiction also includes fantasy, horror, alternative history, and utopia/dystopia. (The abbreviation “SF” can be read either as meaning science fiction specifically or speculative fiction more broadly.)

      Speculative fiction is often of philosophical interest: SF writers think through some of the same hypotheticals that philosophers do — for example about personal identity, artificial intelligence, and possible future societies. Good SF writers think through these hypotheticals with considerable insight. I would like to see more interaction between philosophers and SF writers.

      Since 2014, I have been collecting professional philosophers’ recommendations of “personal favorite” works of philosophically-interesting science fiction or speculative fiction. Each contributor has given me a list of 10 works, each with brief “pitch” pointing toward the work’s philosophical interest. So far, I have 48 sets of recommendations — almost five hundred recommendations total!

      Since the master list is huge, I have organized it in two ways: by contributor and by author recommended. The by-contributor list consists of each list of ten works, in alphabetical order by contributor. The by-author list lists the authors (or movie directors) in order of how frequently their work was recommended. For example, the single most recommended author was Ursula K. Le Guin. The list begins with her, gathering together the Le Guin recommendations from all of the contributors. Next come Ted Chiang and Philip K. Dick, so that you can see what work of theirs has been recommended and why; then Greg Egan, then… well, I don’t want to spoil your surprise!

      * Stable URL for both Master Lists and other “Philosophical SF” project links.

      * Master List by Contributor as of Aug 15, 2016.

      * Master List by Recommended Author as of Aug 15, 2016.

      Below are the three most recent sets of recommendations.

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