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    • Results of my survey on religious disagreement

      Religious disagreements are conspicuous in everyday life.  Most societies, except perhaps for theocracies or theocracy-like regimes, show a diversity of religious beliefs, a diversity that young children already are aware of. One emerging topic of interest in the social epistemology of religion is how we should respond to religious disagreement. How should you react if you are confronted with someone who seems equally intelligent and thoughtful, who has access to the same evidence as you do, but who nevertheless ends up with very different religious beliefs? Should you become less confident about your beliefs, or suspend judgment? Or is it permissible to accord more weight to your own beliefs than to those of others?

      In November and December 2014, I surveyed philosophers about their views on religious disagreement. I was not only interested in finding out what philosophers think about disagreements about religious topics in the profession (for instance, do they consider other philosophers as epistemic peers, or do they take the mere fact of disagreement as an indication that the other can’t be right?), but also in the influence of personal religious beliefs and training. I present a brief summary of results below the fold; a longer version can be found here. 

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    • U Oregon and the Academic Labor System

      Over at DailyNous, we read that the University of Oregon has sent a letter to international graduate students warning them that they would face deportation if they were to join a strike being undertaken against the university by the Graduate Teaching Fellows Federation (GTFF). 

      Several things should be said about this.

      1) The threat appears to be credible. As I understand matters on the basis of conversations with folks who have had hiring responsibilities that frequently involved graduate students on the type of visa that is likely involved here, all the university would have to do is report to Homeland Security that the students are no longer complying with the conditions of their visas. 

      2) The above highlights the extent to which international graduate student labor is an extreme form of the sort of captive, precarious labor provided by un-unionized graduate teaching assistants (GTAs) more generally—and the importance of which once led Marc Bosquet, in one of his seminal pieces on the academic labor system, to characterize actually granted PhDs as "the waste product of graduate education." Because international graduate students typically have no legal option but to work for their university employers, they represent possibly the perfect form of GTA labor. 

      3) Graduate Teaching Assistant unions—which may cover more than TAs narrowly so called, also including graduate students teaching as adjunct faculty, etc.*—represent a threat to this academic labor system. I'll say a little more about this third point, and draw some general conclusions, in what follows.

      [In the mean time, I encourage folks to consider adding their names to the open letter that John Protevi is hosting on his blog, calling on the University of Oregon to abandon its current tactics against the union and to grant them the very reasonable benefits they are demanding.]

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    • Thou Shalt Know All Before Offering Critique (Of The Police)

      By: Samir Chopra

      A common argument made in the ongoing national discussion about police brutality and violence is, very roughly, "We should be careful in criticizing the police because we have little idea of how difficult and dangerous their work is." Which reminds me: some ten years ago, when discussing the Abu Ghraib tortures and sundry atrocities with a serving military officer, he offered me the following piece of wisdom: "You cannot, from this safe couch-warming distance, judge the actions of military men; you have no idea of the dangers and stresses of their work."

      You know, whereof one cannot know every excruciating detail, one should not criticize or judge or pass moral judgment?

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    • Two Types of Ethics in Kierkegaard

      There are some ways in which Kierkegaard might appear to be diminishing the importance of ethics. At least such is  the impression some take away from Fear and Trembling, Kierkegaard’s most read text, and the one most readily found in relatively popular editions. Fear and Trembling features the well known idea of the ‘teleological suspension of the ethical’, though that is an aspect of Kierkegaard that looms larger in general discussions of Kierkegaard from a distance rather than detailed up front engagement with his work as a whole.

       The ‘teleological suspension of the ethical’ evidently leaves some with the impression that Kierkegaard is downgrading the importance of ethics, and at the extreme some suggest that Kierkegaard is recommending religiously inspired violence, though I do not think that any who can be described as a competent reader of Kierkegaard has ever reached such a conclusion. 

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    • The Deadly Self-Pity Of The Police

      By: Samir Chopra

      In 1997, as a graduate teaching fellow, I began teaching two introductory classes in philosophy at the City University of New York's John Jay College of Criminal Justice. Many of my students were training for careers in criminology and law enforcement. Some hoped to join the FBI, yet others, the New York City police force. And, as I had been told (warned?) some of my students were serving NYPD officers, perhaps hoping to become detectives, gain added educational qualifications and so on. In my first semester, I did not meet any of these worthies.

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    • Big Data and the Hyper-Reserve Army

      By Gordon Hull

      At the end of my time in high school, I worked part-time bagging groceries.  There was some modest union influence on the job, and its scheduling was pretty predictable: the longer you’d been there, the better schedule you’d get.  Your first few weeks, you knew you’d be working late into the evening, especially on Friday and Saturday.  After a while, the late shifts would taper off as somebody newer than you would get slotted into them.  You could depend on a pretty predictable schedule week-in and week-out.  It was a service sector job with a factory-like scheduling.

      I mention this because one of the more nefarious uses of big data got emphasized last week in the context of discussion Black Friday’s steady march backwards into Thanksgiving day.  Last week’s news highlighted one way that data analytics can be used to introduce further precarity into the lives of low-wage workers.  The transfer of risk and precarity to employees more generally is of course something neoliberalism does pretty well, but the process is even more intense for low-wage workers due to the introduction of scheduling software that produces unsteady, uneven, just-in-time scheduling, so that employers don’t have to pay for employees who aren’t absolutely necessary.  Since a disproportionate number of those affected by these programs have children to care for, and since many of them are minorities, it’s also a case of disparate impact on poor, minority women.  As stores open earlier and earlier for Black Friday, more and more workers – again, mostly women – are being put into the position of not knowing whether they’ll have Thanksgiving off until a day or two before. It’s a good example of the general problem.

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    • While we’re talking about rankings…

      We're talking about rankings this week. (Do we talk about anything else, any more?)  While we're doing so, I'd like to encourage everyone to read and meditate on this extraordinary post by Kate Bowles, which takes off from the heartbreaking story of Professor Stefan Grimm, "a senior UK academic who has died after being put on performance management for the insufficiency of his research. He was 51."

      The piece is a meditation on the professional culture and the emotional world, all too familiar, that almost inevitably surrounds not just a death like this but also any number of other real abuses which we have become all too capable of overlooking, if only by virtue of their excessive familiarity.  It bears, heavily, on rankings, and the uses to which they are put. But it also calls us out for the way in which we participate in, and facilitate the whole process. As a tease, I'll simply leave folks with these two paragraphs. 

      Some days they will also drive each other for you. They will whisper about each other, and turn a blind eye to each other,  and not quite find the time to act on their own secret critical thinking about any of it. They will also surreptitiously maintain each other through care and coping practices and shrugs in the corridor and exchanged glances and raised eyebrows in meetings and Friday drinks that become chronic, secretive drinking problems so that they can get some rest without writing emails in their heads at 3am.

      In fact, if you get the scarcity, intermittency and celebratory settings for occasional reward just right, then the toxic alchemy of hope and shame will diminish their capacity for solidarity, and they will keep the whole thing going for you, in the name of commitment, professional standards, the value of scholarship, academic freedom, the public good of educational equity.

    • Gender and Publications (H/T Bonnie Kent)

      When I first looked at placement statistics at the Philosophy Smoker I performed some analyses that I shouldn't have. First, I performed too many analyses. Second, I used the wrong kinds of analyses for some of the data. I did not imagine that these statistics would take off as they did and I was overworked*, which contributed to some mistakes on my part. One of these mistakes was running correlation analyses over gender:

      I also found a negative correlation between PhD granting institution and number of publications (-.17: the lower your PhD granting institution is ranked the more peer-reviewed publications you have) and between gender and number of publications (-.21: if you are a man you likely have more publications than if you are a woman). 

      While at the time I suspected that this negative correlation had to do with the increased difficulty women have in publishing their work, others worried that women had an upper hand on the job market. I brushed off this latter worry because the proportion of women who found tenure-track jobs was about the same as the proportion of women who obtain PhDs in philosophy. In fact, in the 2011-2014 data set I found that there is not a significant difference between the proportion of women who graduate from each department and the proportion that find tenure-track jobs from each department (but there is a significant difference for postdoctoral/VAP/instructor positions, which are awarded to a smaller proportion of women relative to women graduates). But this worry regularly comes up in comments and I feel a responsibility for having possibly led people astray with analyses I shouldn't have used in the first place. For that reason, I want to provide some more appropriate analyses here, as clarification on the relationship between gender and publications in the placement data from 2011-2012 and 2012-2013. Those who want to check this work can use the spreadsheet at the bottom of the post here, which is the one I used. (I do not use the more recent data because I decided not to collect publication data in this last round, due to time constraints.)

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    • What is it like to be a person of color in philosophy?

      Following the sucess of What is it like to be a woman in philosophy? a new blog has arisen on the blogosphere: What is it like to be a person of color in philosophy? I look forward to hearing about people's experiences; although many will no doubt be painful to hear, this is a conversation that is long overdue.  I hope that the new blog will be as good for the profession its predecessor has been.  So far, with the first five posts, it delivers well.

    • Let The Fire Burn, And Ferguson

      By: Samir Chopra

      Jason Osder's searing Let the Fire Burn–a documentary about the tragic standoff between the radical black liberation group MOVE and the Philadelphia city administration in 1985–is ostensibly a documentary about an America of thirty years ago, but it is also about the America of today.

      Last night, as my wife and I waited for the 'verdict' in Ferguson, we decided to watch Let the Fire Burn; at its conclusion, we sat there stunned and speechless and disbelieving. I could hear my wife sobbing. Contemplating the death of children, left to burn, and indeed, possibly forced back into a burning house by gunfire from a homicidal police force will do that to you. I got up, walked over to my dormant desktop machine, touched the space bar, and watched the screen spring to life. I checked my social media news feed: as expected, the grand jury in Ferguson decided not to indict, and thus bring to trial, the police officer Darren Wilson, for the deadly shooting of Michael Brown.

      The brutality and cruelty of what we had just paid witness to was enough to make me pen the following initial response on my Facebook page:

      Jesus Christ, the racist, malevolent stupidity on display in this documentary was unbelievable and unbearable.

      Much of that same thick, unblinking, deadly mental and moral dysfunction has been on display in Ferguson: in the murderous shooting of Michael Brown, the heavy-handed reaction to the protests, (which sparked an inquiry by Amnesty International), the refusal to indict, the timing of the announcement, and sure enough, the pronouncements of St. Louis County prosecutor, Robert P. McCulloch.

      To place this latest episode of the continuing tragedy of African-American life in some context, to see that black American life has always been cheap, that the police get away with murder all too often, all too easily, Let The Fire Burn is essential viewing.

      There is no doubt MOVE in the Philadelphia of 1985 was a prickly bunch: they were radical in their deeds; they could be violent; there is ample cause for disagreement with their indoctrinaire methods; they were anti-social and bad neighbors. But nothing I saw in Let The Fire Burn will convince me that the police action, the heavily armed blockade of their 'headquarters' in a predominantly black neighborhood, followed by a gun battle in which over ten thousand rounds were discharged, the bombing of their house by a incendiary device dropped by a helicopter, and then fatally, the decision to not put out the fire, and burn down not just the house with its occupants still inside, but a total of sixty-one homes, could ever be justified.

      Let The Fire Burn is made up entirely of archival footage; there are no talking heads, no contemporary analysis, no hindsight to be offered. The words and actions you see and hear are those of almost thirty years ago. They speak for themselves; no commentary is required. This is documentary making of the highest order. Watch it, weep, and rage. Most of all because nothing has changed.

      Note: This post was originally published–under the same title–at samirchopra.com