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What Is ‘Non-Western’ Philosophy?

Published on December 4, 2011 in News and Newsletter. 0 Comments

From Justin Erik Halldór Smith…

Part One, I.
I used to get very upset at the suggestion that there might be such a thing as ‘non-Western philosophy’. Some years ago a German anthropologist friend told me she had heard, out on Broughton Island in Arctic Canada, Inuit elders using their free time, in the dim light of slowly burning seal blubber, to engage in leisurely dialogue about the nature of space and time. That’s different, I insisted, because they were only addressing the issue (I supposed) within the comfortable mythological confines of their culture, rather than asking what space and time look like when you strip away your culture’s contingent myths, which are, as Spinoza would say, satisfying only to the imagination, and then see what is left over. I had an even stronger complaint about what had come to be called ‘African philosophy’, ‘Native American philosophy’, and so on. These, I thought, were more the product of an unfortunate misunderstanding brought about by the politics of identity, which supposed that every identity group –and often what counts as an identity group, I noted, is only slapped together in hasty response to the classificatory schemes of the West: as if there could have been anything like a unified tradition across the African or North American continent prior to the period of colonial expansion– must come up with its own version of whatever it is that the West is thought to do well. I felt horribly discouraged when, on more than one occasion, while working the ‘philosophy table’ at my university’s open house, I would meet adult Cree and Mohawks thinking of returning to school who, as they explained, might want to study ‘your’ (i.e., my) philosophy someday, but didn’t feel any particular urgency to do so, since “we’ve got philosophers of our own.” More…

Wordsworth’s Prelude, Poetic Autobiography, and Narrative Constructions of the Self

Published on December 3, 2011 in News and Newsletter. 0 Comments

Humans are inveterate storytellers. We make incessant and insistent narrative sense of the world around us and of our place in it—so much so that some scholars have suggested “homo narrans” as a more appropriate identifying description for our species than “homo sapiens”.1 Indeed, a long-standing tradition holds that our very self-identities have an essentially narrative shape: that who each of us is is determined by the stories of our lives, and that in some sense we create our selves by crafting those stories. In this essay, I focus on an especially compelling case of narrative self-construction: Wordsworth’s Prelude. I argue that we do need rich, substantive selves of the sort delivered by narratives like The Prelude, both in order to evaluate our past actions and to guide future ones. However, the very feature which makes Wordsworth’s poem so rhetorically powerful as an autobiography—his invocation of a robust teleological structure, which is imposed on him from infancy by Nature—also prevents us from embracing it as a model for our own self-understanding, because it conflicts sharply with modern views about ontology. Contemporary advocates of a narrative conception of the self, such as Jerome Bruner, Alasdair MacIntyre and Marya Schectman, drop The Prelude’s objectionable ontological assumptions. But rather than placing the narrative conception of self on a firm metaphysical foundation, this actually intensifies the threat of fictionalism: the risk that the selves we fashion through stories are mere self-deluding illusions. I conclude by gesturing toward the characters within stories as an alternative literary model which avoids many of these problems. More…