Starting soon (at @uoftphilosophy, c/o @glob_philosophy) on #VrindaDalmiya's #CaringToKnow. Some random notes on the first two chapters:
1. Project:
—From #CareEthics to Care #Epistemology, with feminist philosophy as the necessary output when care becomes a political project. 1/
Cross-cultural inspiration.

—How to counter bias? (through relational humility)

2. Possible objections:
—Isn't care repeating a patriarchal structure?

—Is contextualism really overwriting the need for abstract rules? Are not rules needed within each specific context?
2/
—VD speaks of the acknowledgement of care as part of a reciprocal relation, but isn't the need to be acknowledged a selfish move?

3. To be explored:
—Caring for unworthy people (connected to the following:)

—Caring to care
3/
#books
I had not thought about it before the reading group, but Dave C. pointed out that ethics and epistemology point to prajñā and karuṇā and their connection in Mahāyāna Buddhism.
4/

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More from @elisa_freschi

May 12
#Veṅkaṭanātha discussing the nature of #jīva in TMK II.17: There are four groups of people who think that the the ātman is not permanent: 1. the ātman is of the nature of cognition and therefore destroyed at each new cognition (Buddhist Epistemological school?) 1/
2. the ātman is destroyed w the body, 3. the ātman is destroyed at pralaya (these are the Paurāṇikas), 4. the ātman is destroyed at mokṣa (Advaita Vedāntins?). 2/
He then explains that if the ātman were destroyed at the end of each kalpa, then duḥkha would also cease and that would be mokṣa and it would be realised w.o any effort. As for the forth, it cannot be that the mokṣamārga leads to 'svanāśa'. 3/
Read 10 tweets
Apr 20
#HudHudson's chapter on #omnipresence is really well done and offers a balanced approach, quoting from Thomas Aquinas and Anselm, as well as from Hartshorne, Swinburne, Wierenga and Taliaferro. It also discusses theories of omnipresence that do not think of God as occupying a 1/
space as well as "occupation theories". In discussing the latter, HH refers to Josh Parsons' discussion of relations and location.
He also identifies and discusses six puzzles connected with occupation theories: 2/
—1. The problem of simplicity. How can a simple entity be present in multiple locations? (NB: Easy to answer if you think in terms of #SanskritPhilosophy, think of ātman and ākāśa as being simple and vibhu).
—2. The problem of multilocation. How can sth occupy
3/
Read 14 tweets
Apr 20
The #Pali Text Society (PTS ) <palitextsociety.org> is seeking to appoint a part-time (25 hs/week) office administrator to take over the management of the PTS office from 1 July 2023.
1/
The main responsibilities of the position will be the day-to-day management of the PTS office, including the processing of book sales and management of PTS membership. The PTS currently has a small office in Bristol where the officer administrator would be able to work, but 2/
the position would also be suitable for someone wishing to work from home. Please note, however, that the position is only open to those who have the right to live and work in the UK. The salary will be in the range £32,411–£36,333 a year, pro-rata. Letters of application, 3/
Read 4 tweets
Apr 17
A Q concerning eligibility to study a certain philosophy: Let us exclude from the discussion ppl who are doing it for selfish purposes (e.g., ppl engaging w feminist philosophy just to gain "diversity points" on their cv). 1/4
Should only ppl from a certain nation/class (broadly conceived) be eligible to study the texts of said n/c? A practical argument in favour of that would be that this would encourage hires of ppl of such n/c bc a university who wants to offer courses in philosophy X would have 2/4
to hire ppl from n/c X. However, if ppl of n/c X are not hired bc of racism/sexism/…, this is a general problem, and we should encourage more hires of them in whatever field they are specializing, and not just in the philosophy of their own n/c. Should one not want to remove 3/4
Read 4 tweets
Jan 16
I am grateful to Simona Vucu for having recommended to me "The Case of the Animals versus Man Before the King of the Jinn" (10th c.). A few excerpts:

Animals: ``Your vaunted powers of perception & fine discrimination are not unique, for there are animlas with finer senses 1/10
and more precise discrimination. The camel, for example, despite his long legs and neck and the elevation of his head in the air, finds his footing along the most arduous and treacherous pathways in the dark of night, which you could not make out and not one of you could 2/10
see without a lantern, torch, or candle. [\dots] An ass or cow is frequently observed to return to its familiar home when its master has led it away of a path it did not know and left it. Yet there are men who may travel the same road any number of times and still stray from 3/10
Read 15 tweets
May 16, 2022
Short thread on "Introduction to Philosophy".
My ideal curriculum is the one implemented by Jay Garfield and others and taught by @sutrasandstuff and others, namely a completely non-Eurocentric introductory class.
But, what to do until we get there? 1/
Intro classes are (in the universities I know of) meant both for outsiders who only take 1 class of philosophy & students who will chose philosophy as their major. Thus, the Intro class has at least also the purpose to put students in the position to follow their next classes 2/
Thus, in this sense a completely unconventional Intro class might be risky bc students and professors might resent the fact that by the time they enrolled for, say, "Medieval philosophy" or "Philosophy of language" they did not know about basic names and theories. 3/
Read 31 tweets

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