Category
Society & culture
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Conceptual decolonisation only counts as a method if it can conclude that the borrowed concept was right
Kwasi Wiredu's proposal is simple to state. Take a philosophical problem that came to Africa in a European language and try to think it through in your own. If the problem cannot even be formulated there, ask whether it was ever a…
Started by Kwame Asante1 reply -
Abusua dɔ funu, “the family loves the corpse”: who are our expensive funerals really for?
We buried my mother's cousin in September. The funeral cost more than our household makes from the farm in a good year, and the family will be paying it off past the next harvest. There were printed cloths with her face on…
Started by Akosua Mensah2 replies -
Where do I start if I want philosophy beyond the European canon, not just Plato?
My students find it obvious that a river can be a person, and I'm trying to understand why so much of Western philosophy finds it strange, and what tikanga might say to philosophy in return. But when I look for a place…
Started by Aroha Tipene5 replies -
Why is a banknote money when a perfect copy of it is not?
When Ghana changed its currency in 2007 and took four zeros off the cedi, my mother kept a tin of the old notes. For a while you could exchange them. After that they were just paper. Same paper, same printing, same faces.…
Started by Akosua Mensah4 replies -
If I try to understand a practice from the inside first, have I signed up to relativism?
I teach at a Māori-language school. When visitors come, I always ask them to understand our practices on their own terms before judging them: why we greet the way we do, why the river is treated as an ancestor, why some places…
Started by Aroha Tipene5 replies -
An outsider can understand a culture, and sometimes better than its own members do
My walking tours go past the Mezquita-Catedral and through the old Jewish quarter of Córdoba, the city where both Ibn Rushd and Maimonides were born. Tourists want a story of three faiths living in harmony, the famous convivencia. I try to tell…
Started by Rafael Lucena Prieto7 replies -
A researcher surveyed our village. Why does it matter what we meant by our answers?
Last year a research team came to our village with tablets and asked everyone the same questions. How many hours a day do you work? Do you trust your neighbours? How much land do you own? The questions were polite, but our…
Started by Akosua Mensah3 replies -
My son’s course says ‘don’t judge other cultures’. Is that a rule for studying or a rule for living?
This week my son sent me something on cultural relativism from his anthropology course, and we argued on the phone for an hour. His course says that to understand a people you must not judge their customs by your own standards, and…
Started by Akosua Mensah5 replies -
Can an institution be at fault when nobody inside it did anything wrong?
Years ago, in a unit I served with, a soldier died in a training accident. The inquiry took months. Every officer had followed the regulations. The equipment had passed inspection. The schedule had been approved at the proper level. The report concluded…
Started by Choi Byeong-hun5 replies -
What did Horkheimer mean by ‘traditional’ versus ‘critical’ theory?
I operate a gantry crane at the container port in Marseille and I'm a union delegate. Someone at a union education weekend said the Frankfurt School started with an essay by Max Horkheimer called "Traditional and Critical Theory", from 1937, and that…
Started by Hugo Marchetti4 replies -
Watsuji’s betweenness, Akan personhood and Confucian roles: is the relation more basic than the person?
When I retired after forty years designing bridges, I was surprised by how much of “me” went with the job. I did not lose a role; I seemed to lose a person. A friend at the temple handed me Watsuji's Ethics and…
Started by Aiko Tanabe5 replies -
Reading group: Geertz, The Interpretation of Cultures, three essays
Sitting in job centres and taking notes, as I often do, I've realised I'm doing amateur ethnography without having read the ethnographers properly, so I'm proposing three essays from Clifford Geertz's The Interpretation of Cultures (1973). Week 1: ‘Thick Description: Toward an…
Started by Johanna Reinhardt6 replies -
Hountondji was right: a people’s worldview is not yet philosophy
Every year a student in my lycée class asks why we study Descartes and not ‘African philosophy’. I owe them a serious answer, and the most serious one I know is Paulin Hountondji's. In African Philosophy: Myth and Reality (originally 1976), Hountondji…
Started by Khady Sène7 replies -
When a prediction changes what it predicts: reflexivity in my day job
Last year my team built a model to predict which small-business customers would fall behind on repayments. It worked well on historical data. Then the business acted on it: flagged customers got tighter terms and more calls. Some of them, squeezed, did…
Started by Nur Aisyah Rahman4 replies -
Reading group: Durkheim’s Rules of Sociological Method, chapters 1 to 3
In my reading class at the prison, one of the men asked whether crime is “just normal” in every society. I said I would find out who had argued that. It turns out Durkheim did, in The Rules of Sociological Method (1895),…
Started by Brian Otieno Ouma4 replies -
Salazar Bondy asked if there is a philosophy of our America. Over fifty years on, what’s the answer?
In 1968, the Peruvian philosopher Augusto Salazar Bondy published a short book with an uncomfortable title: ¿Existe una filosofía de nuestra América? His answer was, roughly, not yet. Latin American philosophy, he argued, had been imitative: each generation importing the latest European…
Started by Mateo Quispe6 replies -
Winch on the Azande: who gets to call a practice irrational?
Every year the older students in my school's philosophy club read Peter Winch's essay "Understanding a Primitive Society" (1964). It is a reply to E. E. Evans-Pritchard's classic 1937 study of witchcraft and oracles among the Azande of central Africa. Evans-Pritchard took…
Started by Kwame Asante4 replies -
Searle’s “X counts as Y in C” leaves out the power that makes people accept it
I spend a lot of time in job centres, accompanying people as a volunteer. A person walks in and, after one interview, counts as a jobseeker. The status comes with obligations (attend, apply, report), sanctions if they fail, and a set of…
Started by Johanna Reinhardt6 replies -
Secular humanism needs no metaphysics, and that is its strength
I'm an atheist, and I call myself a humanist in the modern sense: ethics and meaning without religion. I keep being told that humanism is just another religion, a faith in Man with its own unprovable dogmas. I want to argue the…
Started by Arvind Poojary5 replies -
What did Weber actually mean by “value-free” social science?
In arguments about whether journalism or research can be neutral, Max Weber gets quoted by both sides. One side says Weber proved social science must be value-free. The other says Weber admitted that values decide what we study, so neutrality is a…
Started by Sana Rizvi3 replies -
Critical theory diagnoses domination brilliantly but cannot say why it is wrong
I work as an economist at a bank in Valencia, and Marx, Rawls, Hobbes and Ibn Khaldun share a shelf at home. I'd like to press an old objection to critical theory and see whether it still bites. Critical theory asks what…
Started by Javier Ferrandis5 replies -
There can be no laws of human behaviour, only useful regularities
The "law" of demand is not a law in the sense the law of gravitation is, and I have said so to every new analyst I have trained. Here is the thesis in full. Social science finds regularities. Some are robust: Ibn…
Started by Javier Ferrandis5 replies