The term people of colour has been around since at least the 1980s, but in those days it was typically treated as something of a joke, a silly prettified euphemism. In the 2010s, in the US at least, it has now become a widely used term to group together people who are not racially white. This may be in part for the valid reason that the old term “minorities” is no longer appropriate, given that in some places like California and Texas, white people are now themselves a minority. Nevertheless, I do not think that the adoption of “people of colour” is a good thing. Continue reading
As mindfulness meditation practices become ever more popular and widespread, their claim to be a “non-sectarian technique” takes on progressively greater importance, just as it does with yoga. By claiming their practices to be secular techniques, teachers not only can promote the practices to adherents of Abrahamic traditions; they can also aim to avoid the legal restrictions placed on “religion” –though they can then also be taxed, and even treated as a competitive sport.
But that’s not the only problem. Continue reading
20th century, academia, Catharine MacKinnon, gender, Georg Simmel, Hans-Georg Gadamer, identity, Immanuel Kant, interview, John Locke, Karl Marx, Martin Heidegger, Monty Python, music, qualitative individualism, race, Romanticism, Stefani Ruper, United States, virtue ethics
Stefani Ruper interviewed me for her video podcast a while ago, and the interview is now live. It focuses on the topic of qualitative individualism, elaborating on ideas from my earlier series of posts. It gets into some topics that are a bit more intense than I’ve covered on the blog in recent years, but I’m pleased with it. Thanks to Stefani for this opportunity.
I’ve embedded the video above, so you can watch it here, and I also highly recommend you check out Stefani’s excellent philosophy podcast in general:
Stream & other outlets: http://stefaniruper.com/
20th century, Anthony Woodiwiss, autobiography, Charles Taylor, Existential Comics, generations, Jayant Lele, Jim Wilton, Karl Marx, modernity, qualitative individualism, Students for a Democratic Society, United States
When I first started reading Charles Taylor on qualitative individualism in my 20s, my Marxist father complained that Taylor paid too little attention to material conditions. I didn’t really get the criticism at the time, but I do now, for reasons that go well beyond reading and writing.
Taylor’s discussion of qualitative individualism (or “expressivism” or the “ethics of authenticity”) takes place largely in the realm of ideas, as mine also has so far. I have tried to trace the history of the ideas of qualitative individualism. But such a history is incomplete. Continue reading
My upcoming paper on disengaged Buddhism focuses on classical Indian texts that engaged Buddhist scholarship has generally silenced. As I read more, though, I come to see that contemporary Asian and Asian-American Buddhists also have politically disengaged tendencies, which modern politically active scholarship – not only Buddhist – also tends to silence.
I first noted this tendency of silencing in Judith Simmer-Brown’s introduction to the Buddhist Peace Fellowship, the leading engaged Buddhist organization she helped found. The group, she says, “was concerned that Buddhist practice centers and groups had become entirely removed from the social and political issues of the day: some teachers and organizations were even actively discouraging political involvement.” (69) And that’s it for those “teachers and organizations”. Why were they discouraging political involvement? What did they say? What were their names? No answers are forthcoming; they receive no voice. What we hear instead is the story of how Simmer-Brown and her American fellows put together a politically engaged group in defiance of their teachers.
The Good Place, an American comedy-fantasy series created by Michael Schur and airing on NBC, is perhaps the most explicitly philosophical American television show in recent memory. I think it aims to do for moral philosophy what Breaking Bad did for chemistry. (This post speaks of the second season, but does not have spoilers – at least in the sense that it does not reveal any of the show’s twists.) Continue reading
One of my greatest passions in life is food, trying out new cuisines and spices in unusual restaurants. In a certain way, a love of food was central to my philosophical development; part of the reason I went to work in Bangkok, where I discovered Buddhism, was my love of Thai food.
So I’m interested in philosophical treatments of food. Recent treatises on the subject, though, have proved disappointing. One of the worst is Leon Kass’s The Hungry Soul, a work that tries to think through just about every aspect of eating except for the pleasures of taste. He mentions them very briefly on pp. 90-91, where he dismisses them as ephemeral, disappearing once enjoyed, and therefore “closed to the permanent or the eternal” – just like music or drama, though this parallel goes curiously unmentioned. Kass admits that he “cooks little” and “has unsophisticated tastes” – basically, it would seem, he doesn’t enjoy food very much. Which makes The Hungry Soul comparable to a treatise on music written by the tone-deaf.
But Kass may be a bit too easy a target. He has already been the target of much ridicule on the Internet for his pompous pronouncements on food etiquette, most notoriously his condemnation of the act of licking an ice cream cone, as “a catlike activity that has been made acceptable in informal America but that still offends those who know eating in public is offensive.” I know few who take him seriously.
Far more of a hearing is given to Michael Pollan, whose recent work seems to echo Kass’s puritanism in language more acceptable to educated left-wingers. Especially, his work In Defense of Food seems rather to be an attack on it. Continue reading
Cross-posted at the Indian Philosophy Blog.
Śāntideva’s anti-political views are very commonly missed by Buddhist scholars today, especially constructive or theological ones, who are excited by the Engaged Buddhist embrace of political action. He is hardly alone among classical Indian Buddhists in expressing them. So last September I proposed a presentation to the International Association of Buddhist Studies (IABS), which I intended to turn into a paper, explaining the importance of these anti-political views and entitled “Disengaged Buddhism”.
I was expecting Hillary Clinton to win the American election. Continue reading
I will be taking a break from blogging as I travel in the next couple weeks. In the meantime I would like to leave you with this.
The results of the 2016 American election came as a surprise, and for many of us it was a horrifying shock. (One survey indicates “shocked” was the most common word Democratic supporters used to describe their reaction.) For me, though, this was not an unfamiliar shock. For the 2004 election had shocked me in a very similar way. In 2000 I had comforted myself with the idea that Bush didn’t legitimately win, and I was confident the people of the United States would reject him after horrors like Abu Ghraib. I was wrong. They did not. He even won the popular vote. Those results shook me to the core, filling my every moment with rage and frustration.
I had to learn ways of dealing with a world that so plainly rejected my values. A year or so after the fact, Goenka’s karmic redirection helped me a lot. But in the immediate aftermath of 2004, what helped was writing in my personal journals, thinking through ways to come to terms with the terrible situation. Just as reading can be a spiritual practice, so can writing.
What follows is the journal entry that, I think, helped me most to deal with the situation at the time. Continue reading