• By Gordon Hull

    As I’ve suggested here before, one of the undertheorized aspects of biopower is the relation between biopower and the juridical power it supposedly supplants.  Now, I think it’s a mistake to think that biopower simply replaces juridical power, at least not on Foucault’s considered view (for the sorts of reasons given in papers such as this one; nor do I think the relation should be read that way, whatever Foucault thought), but to say that is to then pose a problem concerning their interrelations.

    This paper by Jack Balkin (law, Yale) offers some help in disentangling the various threads.  Balkin’s concern is to outline the features of what he calls the “national surveillance state,” which he proposes is our current mode of governance, having taken over and transformed the governmental apparatus from the mid-century Welfare and National Security states.  The former developed through the implementation of New Deal programs, and the latter through the Cold War.  The two of them together, plus developments in computing power, enable the surveillance state, which is a “way of governing” that has developed over the last half of the twentieth-century (and thus long predates 9/11 and its aftermath):

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  • The idea of a republic has been very tied up from the beginning with the idea of loss, even when linked with the hope for a new beginning. The first great political text of republican political theory may be the Funeral Oration of Pericles as reported (invented?) by Thucydides in The Peloponnesian War, where the defence of the Athenian form of self-government as tolerant and cultured, as well as heroic in war, is articulated in a speech of mourning. It is the loss of the lives of the citizen soldiers of Athens that provides an opportunity for putting foward the general greatness of Athens. So a rather immediate sense of loss is the moment for an imformal pit of republican theory. The speech itself is a model for later commentary on republics and democracy, including Lincoln's Gettysburg Address, which echoes some phrases from Thucydides and is again a celebration of a republic driven in its rhetoric of passion but the immediacy of loss. 

    The model that Pericles, Thucydides, and other writers of Classical Greece, have for courage in war as a civic virtue, does not come from a republic though. It comes from the Homeric epics of the Mycenaean monarchs at war, kings and heroes from societies where those who rule states and command armies are close to the gods, and those commanded are from some lower order of life. Nevertheless Homer permeates the culture of classical Greece. Pottery surviving from Athens of that era suggests a fascination with the martial courage of Achilles, Ajax, and Odysseus, though many of Odysseus' fights are wit mythical dangers rather than war in the most organised and politically defined sense. The broader nature of Odysseus' struggles maybe give us an idea of a culture in which war seems to be part of a constant struggle with divine and natural dangers including fate and chance, along with the inevitability of death. 

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  • by Ed Kazarian

    There are two important posts up today elsewhere in the philosophical blogopshere that deserve your attention—both of which raise the question of how those of us in the profession at large can support those members who, because of activism or simply their social position, are vulnerable to various official and non-official forms of retaliation. 

    Above the fold, I will simply point readers to the Open Letter of Support for "for people in our profession who are suffering various trials either as victims of harassment or as supporters of victims" published on DailyNous by John Greco, Don Howard, Michael Rea, Jonathan Kvanvig, and Mark Murphy: and to NewAPPS emeritus blogger Eric Schliesser's more concrete suggestion about how to address the retaliatory deployment of legal means against complainants.  Both pieces deserve to be read and reflected upon.

    In what follows, I'll say a bit more about my sense of the importance of both pieces, and the larger phenomenon of retaliation against those contesting the inequitable state of the profession.

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  • By  Roberta Millstein

    I just got back from the Philosophy of Science Association meeting in Chicago, held in conjunction with the History of Science Society.  My co-chair Holly Andersen and I knew we had better-than-ever attendance for the 5th PSA Women's Caucus Breakfast, but after counting the names on the sign-in sheet, I can report that we had 83 attendees! (mostly women, plus a few welcome supporters).  We didn't get to all of the items on our packed agenda, but there was some serious energy in the room, and hopefully we can really get things done in the next two years.  Thanks again to the Minnesota Center for the Philosophy of Science and individual donors for sponsoring.

    I don't know if anyone else noticed (and maybe I shouldn't point it out), but Saturday was a good day for philosophy of biology.  Helen Longino is finishing her term as PSA President, to be succeeded by Ken Waters; Helen also won the PSA Women's Caucus Prize for Feminist Philosophy for her recent book, Studying Human Behavior: How Scientists Investigate Aggression and Sexuality, while Elliott Sober won the Hempel Award.  Congrats to all.

    My own session, "Beyond the Lab Experiment," with Sharon Crasnow, Eric Desjardins, and Emily Parke (ably chaired by Chris Eliot) was one of the best I've ever participated in.  At the end of it, I realized that all four papers sought to make positive contributions; none was a critique (not that I am against critique — I think critique is important and have done it myself — but sometimes it's nice to make forward progress without having to trash what came before).  We had a half hour at the end for general discussion, and the audience used it appropriately, probing connections between the four talks that I was certainly too bleary-eyed to see.  And speakers responded thoughtfully and openly to suggestions.  It was a really positive experience and I got a lot out of it.

    It was also announced that this was the largest PSA meeting ever.  I think we still have work to do to increase the diversity of topics and attendees, but I know that work has been done in that area and that more is planned.  The PSA is looking healthy.

  • Leo Kadanoff making an argument directed at Bob Wald using the example of Dumb Holes that Radin Dardashti, Karim Thebault and I had just presented on. I wonder if Wald and Kadanoff have such rich conversations very often in the hallways of their own department. Who says philosophers and scientists can't engage with each other? (And PSA in Chicago FTW!)

     

  • The following is a guest post by Shelley Tremain:
     
    As deadlines for philosophy faculty positions approach and pass, members of search committees should bear in mind how structural, institutional, disciplinary, material, and other factors have marginalized many philosophers, reproducing the profession and discipline as homogeneous and conformist along axes of power such as disability, race, sexuality, nationality, language, and gender; in short, a hostile environment for many of us. Disabled philosophers have been virtually excluded from the profession and discipline. In my introduction to the Fall 2013 issue of Disability Studies Quarterly (DSQ, vol. 33, no. 4 http://dsq-sds.org/issue/view/108) whose theme was Improving Feminist Philosophy and Theory by Taking Account of Disability, I estimated that 4% of philosophy faculty in North America are disabled. This figure was based upon past surveys conducted at a couple of APA conferences. Clearly, that estimate was too generous: according to recent membership surveys conducted by the APA and CPA, less than 2% and 1% (respectively) of philosophy faculty (any rank) are disabled.  
     
    In the DSQ intro, I identify many of the factors that have shaped the ableism of the discipline and profession. Entitled "Introducing Feminist Philosophy of Disability," that article can be accessed from the link above or read here: https://www.academia.edu/5812065/Introducing_Feminist_Philosophy_of_Disability. I also discuss the marginalization and exclusion of disabled philosophers from the profession in "Disabling Philosophy" which appeared in the April issue of The Philosopher's Magazine. That article can be read here: https://www.academia.edu/6651947/Disabling_Philosophy.
  • by Ed Kazarian
     
    There’s an important piece up at Inside Higher Ed today about a developing debate concerning whether universities should offer blanket indemnity to students who file internal harassment and assault complaints, as they regularly do for faculty and other employees. While the IHE piece is a news story, and so doesn’t take a  position on the matter, it seems to me that the arguments in favor of extending automatic indemnification to student complainants are very strong.
     
    In what follows, I'll explain why I think so.

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  • By: Samir Chopra

    A couple of years ago, after reading Neil Grossexcellent biography of Richard Rorty, I sent him a short note of appreciation, telling him how much I enjoyed his book. Gross wrote back; he was clearly pleasantly surprised to have received my email.

    I mention this correspondence because it is an instance of an act that I ought to indulge in far more often but almost never do: writing to let an author–especially an academic one!–know you enjoyed his or her work.

    Most academic writing is read by only a few readers: some co-workers in a related field of research, some diligent graduate students, perhaps the odd deluded, excessively indulgent family member. (I am not counting those unfortunate spouses, like mine, who have been pressed into extensive editorial service for unfinished work. These worthies deserve our unstinting praise and are rightfully generously acknowledged in our works.) Many, many academic trees fall in the forest with no one to hear them.

    This state of affairs holds for many other kinds of writers, of course. Online, even if we know someone is reading our writing we might not know whether they thought it was any good; we might note the number of hits on our blogs but remain unaware of whether our words resonated with any of our readers. The unfortunate converse is true; comments spaces tell us, loudly and rudely, just how poor our arguments are, how pointless our analysis, how ineffective our polemicizing. There is no shortage of critique, not at all.

    It is a commonplace point to direct at academic writers that their work needs to be made relevant and accessible. Fair enough. I think though, that our tribe would greatly benefit from some positive reader feedback when these standards–besides the usual scholarly ones–are met. Academics often write to one another, indicating their interest in a common field of study, the value of their correspondent's writing, and sometimes asking for copies of papers. To these existent epistolary relationships I suggest we add the merely appreciative note: I enjoyed your writing and here is why.

    These notes are not mere acts of kindness, a dispensing of charity as it were. They encourage and sustain a useful species of human activity. They create an atmosphere, I think, conducive to scholarship and to further striving toward excellence. They make a writer want more of the same.

    I know we're all busy, but the next time you read something you like, see if you can send the writer a little thank-you note. You don't have to do it all the time, but sometimes wouldn't hurt.

    Go ahead: reach out and touch someone.

    Note: This post was originally published–under the same title–at samirchopra.com. As I noted then,  I was prompted to write it by receiving an email from a doctoral student at Cambridge who had read some of my work and found it useful. As I said then, "The almost absurd pleasure I received on reading his email was a wistful reminder of just how much we crave this sort of contact."

  • by Eric Schwitzgebel

    here!

    This mega-list of about 360 recommendations is compiled from the lists I’ve been rolling out on The Splintered Mind over the past several weeks. Thirty-four professional philosophers and two prominent science fiction / speculative fiction (SF) authors with graduate training in philosophy each contributed a list of ten personal favorite “philosophically interesting” SF works, with brief “pitches” for each recommended work.

    I have compiled two mega-lists, organized differently. One mega-list is organized by contributor, so that you can see all of Scott Bakker’s recommendations, then all of Sara Bernstein’s recommendations, etc. It might be useful to skim through to see whose tastes you seem to share and then look at what other works that person recommends.

    The other mega-list is organized by author (or director or TV series), to highlight authors (directors / TV shows) who were most often recommended by the list contributors.

    The most recommended authors were:

    Recommended by 11 contributors:

    • Ursula K. Le Guin

    Recommended by 8:

    • Philip K. Dick

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  • Discussions of European identity, and the history mostly revolve round two points of reference. One goes back to the origin of modern usage of Europe and European in the eight century around the struggle between Christian Franks and Muslim Moors, and then round the Frankish king Charlemagne who received the title of Emperor of the Romans, an event which questions the claim of the eastern and Greek Roman Empire, Byzantium, to continue the legacy of Rome there is an obvious religious focus here, which is Catholic Roman Christians as against Orthodox Greek Christians, and a Christian struggle against Islam. In Charlemagne's reign the struggle to Christianise pagans is still very much an issue in northern Europe. So this is the Europe which is Catholic Christian, Frankish, and western Roman.

    The other point of reference, one thousand years later, is the Enlightenment, so an origin in cosmopolitanism, rationalism, ethical universalism, secularism, and science is suggested. The Enlightenment does have a historical and geographical location in Europe, and particular concentrations within Europe. The most important focus for the cosmopolitan rationalist understanding of Europe is Königsberg, though purely Königsberg as the city of Kant. Kant is generally understood through his links to the west, to Scottish Enlightenment, the Enlightened despotism of Frederick the Great in Berlin, the Swiss-French Rousseau, and so on. Frederick II, King of Prussia was ruing over Kant's location in East Prussia, but from Brandenburg and within the boundaries of the new Rome (in practice the German Empire) of Charlemagne.

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