This dissertation looks at he concept of ‘intersectionality:’ the territory of my project. The object of the project is a song by Marlena Shaw: an American jazz, blues and soul singer who began her career in the 1960s. The song is called Woman of the Ghetto and will be used for the purpose of this project as an interpretative work of art that provides a means of understanding intersectionality as a concept. Briefly, intersectionality refers to the way in which individuals belonging to multiple marginalised social groups experience an entirely unique form of discrimination. In other words, a poor black woman like the protagonist of Woman of the Ghetto would experience discrimination in a totally different way than a black man or a white woman or, to some extent, the middle class would. It is perhaps best understood as different layers of discrimination. The Woman of the Ghetto becomes the living embodiment of intersectionality as she sings and scats a first-hand account of the day to day struggles of a poor black woman in 1970s America.
I chose to pair my passion for soul music with an intersectional approach after studying feminist philosophy during the second year of my degree. An introduction to some of the key figures within contemporary feminist philosophy encouraged me to think about issues surrounding the categories of sex and gender differently. Perhaps the most important thing I learned was that the roles men and women have conventionally assumed (so men going out to work to provide for their family and women staying at home to bring up their children) are, with time, undergoing changes. This led me to really reconsider my own lived experience as a young woman. I now can recognise less obvious oppressive sexist values that are more often than not a product of structural oppression as opposed to independent acts of discrimination.
These changes in gender roles have prompted many contemporary feminist philosophers to evaluate assumptions around sex and gender issues. These have influenced my research for this project almost entirely. Simone de Beauvoir was one such influence and I will be using aspects of her work to, again, further my understanding of Woman of the Ghetto as a first-hand account of intersectional oppression. De Beauvoir, in her The Second Sex writes of how women are perceived as ‘Other’ by men and are therefore unable to assume their own subjectivity. This is the source of women’s oppression and in my project I intend to argue that intersectionality is essentially the combination of the othering of women combined with the othering of black people to create a unique double-binded discrimination. I think De Beauvoir’s account of the source of women’s oppression is entirely convincing. She successfully shows how the male monopoly on subjectivity is historically problematic, but also a fundamental flaw in the potential to liberate women. Denying women the subject position necessarily entails a denial of their responsibility for their own actions. It is easy to see how this then becomes problematic for existentialists, as when women are confined to certain gender roles and limited to live out sexist ideals an existentialist would believe that they are living in ‘bad faith’ and ignoring the fact that all human beings are immutably free. I will then provide a discussion on how an intersectional feminism is therefore so crucial for existentialists like de Beauvoir herself in liberating all women, and not just middle-class white ones.
Ultimately finding that there are indeed some limitations to her account of the historical oppression of women, the remaining part of the paper proposes a slight revision of de Beauvoir’s work that takes inspiration from black feminist philosophers including bell hooks and Audre Lorde in order to carve out a space for otherwise unheard black voices. This is necessary for a fully-inclusive feminism that caters for the Woman of the Ghetto and all other women in a similar position.
Category: Stage 3
From its roots, phenomenology has tended towards an anthropocentric view of the world. This much is true in as far as we think of the phenomenological subject as a solely human entitlement which cannot be transplanted onto other modes of being such as that of the animal or vegetal realms.
Plants in themselves have been reduced, in the past, to objects for the human subject both in our experience of them directly (Husserl, for example, talks of trees in Ideas I, only referring to them as objects in their own right), and in their material advantages to us as commodities and resources.
Goethe made a step towards understanding the world of plants in and of themselves in his philosophical application of botanical orientated scientific, observational study. In his Metamorphosis of Plants, he explains how the elemental life force, striving or ‘conatus’ of plants is the basis for vegetal ontology and is akin to a sort of rationality in plants.
Michael Marder recognizes how plants present a specific challenge to western philosophy, especially phenomenology, and, in his book, Plant Thinking, problematizes the reductionary relation between the human world and that of vegetal being.
Human and plant interactions in the world are ontologically estranged from one another which necessarily calls us into an ethical state of being with regards to Nature as a unifying concept. The ecopsychological application of the Buddhist world view of Ahimsa and dependent origination allows a different reading of ontological alterity within Nature to that of Marder.
In this study we shall look at the temporal character of vegetal ontology as a route for acceptance of plant life as a conceptual authority in and of itself. By informing a critique of Marder’s revolutionary ethical stance towards vegetal being with a meditative contemplation of the world around us, based in Zen Buddhism; I hope to show how human’s experience of the world can benefit from understanding plant’s interaction with the world. I shall also consider how this change in perspective to our relationship with plants and their being-in-the-world could have a positive outcome in terms of conservation and environmental ethics.
For this project I chose to explore that way that societies attitudes towards gender have shifted in the past 100 years. Through analysis of the work of Judith Butler and Simone de Beauvoir, I created an argument based upon the notion that we are defined above all else by our gender.
In order to bring my argument into the modern day, I looked into the Vogue December 2020 cover and article featuring Harry Styles and the subsequent backlash that it received.
Furthermore, I explored the territory of masculinity and femininity, referencing things such as the Mars and Venus symbols for gender and their meanings.
Eventually, I came to the conclusion that gender whilst prevalent in modern society, has taken us as far as it can.
Is the way Technology is advancing really “rational-and-desirable”? (A Critique)
A project by Emily Saladin-Crosse. 3rd year, Philosophical studies. Newcastle university, 2021.
[Item Image]
[key words: introjection, consumption of mediated, de-sublimated product and information; deciphering true and false needs; nothing radically new, increasingly; mediated learning…]
“Dear Guests,
As of 2021, we ask for your help for a critical approach to modern-day technology. To bring you up to date… The new “phenomenological playground” is the internet. Via the phone/ screens we consume products: are “fed” information, images, videos, short and long pieces of information all the time, on the news, social media, etc. Every single thing is at arm’s length (literally), just a *click* away: information, product, print, photo, … everything beautiful and ugly, available and accessible. Art, replicated, multiplied, “free”. Same with porn, and fighting. Surveillance is invasive and “normalised”. For instance, online, we give in quite voluntarily to different forms of surveillance, because it looks rational and desirable and it looks like we have choice. In fact, we are recognised as workers and consumers by Tech. The image shown is the one I utilise to demonstrate/ illustrate parts of the multi-layered problem of deciphering true and false needs which poses perhaps more and more of a problem than before because of technological tendencies towards infinity.
‘Everything is functioning’- says Heidegger, but also: ‘All our relationships have become merely technical ones.’ (Der Spiegel Interview, published after his death, 1976). Today, the values of the Enlightenment bombarded with items according to technological interests instead of our own. This is no longer “rational” to Marcuse in his critique of the Enlightenment ‘One-Dimensional Man’ (1964).
It is valuable to look into ideas such Tech reproducing 1-Dimensional thought in individuals and society as a consequence of “introjection” from the outside (a psychoanalytic notion to be examined). Technology and mediated learning would cause a problem for 18th century Rousseau, but the modern-day Rousseau-inspired educational theorists: we hold on to the idea of an analytic over synthetic approach to education. Whether there are true or false needs at all, is also a question to address.
The writing is in the form of a dialogue, online. This is how the forum proceeds:
ACT 0: Positions.
ACT I: The Paradox of Technology.
ACT II: Deciphering True and False Needs.
ACT III: More critique.
The following project considers ‘memetics’ as a theory of the role of imitative dynamics in the genesis and development of human culture. This entails an exposition of memetics as the product of a series of conceptual transpositions between different practices and domains, which are tracked at length. Situating the object in question in the domain of fundamental anthropology (such circumscribing both cultural genesis and development), the concept applied to this object shall be René Girard’s ‘mimetic theory’ both with respect to its critique of a neglect of acquisitive, and therefore conflictual, mimesis pertaining broadly to theories of imitation, and its competing account of the function of imitation in the genesis and development of human culture. Having offset memetics with the theoretical conclusions of mimetic theory, the project shall conclude with an evaluation of memetics as an account of the role of imitative dynamics in human culture.
The intention of this project is to shed light on the experiences of a second-generation immigrant. It questions terminology like ‘the self’, and uses empirical research to explain the subconscious experiences which contributed to the confusion and frustration of constantly feeling displaced. In search of answers to resolve this, this project turns to philosophy.
Main texts referred to:
John Rawls and Liberalism: A Theory of Justice.
Michael Sandel and Communitarianism: Liberalism and the Limits of Justice.
Zygmunt Bauman and Fluid Identities: Identity: Conversations With Benedetto Vecchi.
“If you recall that only a few decades ago ‘identity’ was nowhere near the centre of our thoughts, remaining but an object of philosophical meditation. Today, though, ‘identity’ is the loudest talk in the town’” 16-17. Zygmunt Bauman, Identity.
This project questions whether the ‘self’ should be seen as completely autonomous, or whether ‘identity’ is formed by interpersonal relationships and one’s environment. Or, are these theories outdated? Is a more current and less restrictive theory required?
In this project, I explore the contrasting legal systems, common law and civil code and compare them to my two principal philosophers:
– Jean-François Lyotard
– Plato
Additional philosophers I studied:
– Immanuel Kant
– Ludwig Wittgenstein
– Aristotle
– Socrates
The questions I focused on:
• Can we have a politics with or without a true essence of justice?
• Can we judge based on opinion, or based on prior criteria?
• Do legal systems work within situational context or universal formulas?
• What are the philosophical attributes embedded within legal systems?
I essentially wanted to establish the central aspects of the legal systems I am studying regarding how they view judgement. This was examined by determining whether judgement is based on the conformity of statutes and legislations or based on precedent. I determine that the civil law system’s rigid structure gives judges limited say in the outcome of cases as they abide by the law’s statutes. On the other hand, the common law works on precedent, using past cases to determine the conclusion of a case. Additionally, I compared the philosophical attributes of these two legal systems to the two philosophers I studied. I resolved that the common law generally related to Lyotard’s situational school of philosophy; judgement is based case-by-case without regard to prior criteria. Furthermore, Plato’s true essence of justice claims a universalism of judgement which coincides with the civil law system. Concluding, I argue the superiority of Lyotard’s philosophy and the common law system over the contrasting school of philosophy and legal system.
The theories that attempt to explain the derivation of meaning in art concerning the individual usually assume the original creator is one individual. Theatre however always contains three distinct creative groups in the formulation of a play. This dissertation aims to examine how theatre stands out amongst other art forms in the derivation of meaning due to the distinct creative groups involved in a theatre production.
I will be taking an autoethnographcial approach by applying the concepts to a performance of Hamlet that I was in and, by examining that experience, hopefully see if such theories accurately apply to theatre.
Both Buddhism and Nietzsche’s philosophy point in the direction of nothingness. Nietzsche studied Buddhism at a young age due to his training as a classical philologist and it most likely accompanied him throughout his life as one of the cornerstones to his thought alongside his great educator Schopenhauer. Buddhism as a philosophy lacks breadth and depth, unlike Nietzsche who is a far-reaching philosopher writing on many topics in a variety of ways. It is an articulation of the application of emptiness and becoming onto all things in the universe – subtle in its poetic method of reducing many things’ Being to empty becoming. Buddhism is direct yet allusive in its brevity, a feat somewhat lacking in Nietzsche’s numerous aphorisms: there is so much character and enthusiasm in Nietzsche’s many articulations of nothingness and his many affirmations of life, forcing the discussion at hand to demand that portions be ignored, to allow other parts to make sense. So that Nietzsche may compliment Buddhism and Buddhism may compliment Nietzsche, the discussion will dissect Nietzsche’s most pure nihilisms from his array of articulations and applications of nihilism, in order to be able to compare their likeness to one another. The discussion will likewise only have eyes for Madhyamaka interpretations of the Buddha’s doctrine through Nagarjuna. Importantly, Nietzsche and the Buddha will be discussed within the milieu of their contextual origin, which will poke at the purpose of their philosophy: the Buddha’s extinction through nirvana demanded by his Indian peers (post-Brahmanical annihilation), and Nietzsche’s edified affirmations of life, attempting to provide the facilities for all to see ‘it’ for what ‘it’ is, in Europe upon God’s death. This discourse is a deliberately polemical approach to nihilism for the sake of being able to discuss Nietzsche’s selected philosophy and Buddhism mutually, improving ones ability to see where the two agree and disagree at the cost of excessive hyperbole.
In my project I investigate the problem of modern politics, especially the absence of viable alternatives to our contemporary political system. I use climate change as an example of an issue that is limit testing the stability of the status quo. I use Marcuse’s concept of one-dimensional thought and Badiou’s ethical theory as examples of radical critique of stale political arrangement, and also thinkers inspired by them like Mark Fisher and his concept of Capitalist Realism.
Virtual Identities Vs. Authentic Selves: A Philosophical Investigation into Whether the Level of Value Society Offers to Hyperreal Identities Relates to Baudrillard’s Notion of ‘The Death of the Real’
This project aims to explore society’s immersion in technology or simulations of reality such as social media, with the idea this hyperreality is used to claim a second identity. This territory will be looked at more closely, by interpreting the value society places on virtual identity offered by the implosion of the new stimulating realm of technological experience such as social media and whether this contributes to losing a sense of authenticity and external reality which will point toward Baudrillard’s notion regarding the death of the real.
-Look at Taylor’s concept of webs of interlocution in ‘sources of the Self’ to show how society is able to learn identity, from being affected by others, in social spaces such as social media.
-Research the extent social media can affect society’s identities supported by a description of ‘Snapchat Dysmorphia’.
-Demonstrate how social media increases communities individuals are able to become a part of in granting a sense of identity.
-Look at Bauman’s concept of liquid modernity emphasising how the task of identity formation is incoherent and difficult in a world of flux.
Use Bauman’s concept cloakroom communities to describe how social media allows swapping of identity comes ease alluding to inauthenticity of virtual identity.
-Baudrillard’s concepts from his publication ‘Simulacra and Simulations’ used to describe simulations of reality and hyperreality of social media.
-Draw on how virtual identity is becoming further from the external reality and are the most real way we perceive people.
-Baudrillard’s Semiological theory will be used to explain why society values virtual identity of signs-value.
This essay explores the possibility of fusion, of becoming one with Siva, as it is expressed in the Vacanas (poems) of a 12th Century Siva devotee: Mahadevi. Considering the writings of Emmanuel Levinas and Jacques Lacan we can ask what it means to be liberated and to fulfil one’s desires in this way. Critically, we begin this essay with Levinas and discuss his conception of the self; how this self comes to be in relation to the other, and how freedom is to be understood. Following Levinas we investigate the notion of desire for Lacan, which requires a look into the Oedipus complex and the object petit a. In the final section of this essay, we attempt to find the position of Siva in relation to the subject and question whether fusion is finally possible. This will respond to what has been so far discussed in the hope of showing that Siva is not a being but is representative of the subject of my subjectivity – Levinas’ infinitely other – which is only attainable by being a self for the Other.
My project seeks to chart out an account of Dewey’s philosophy of education, relating to its practical application in the work of Lipman. I then present various current trends in the way that learning environments have changed both over the past few decades with reference to technological development, and in the last year with reference to the coronavirus pandemic. Ultimately, I argue that the main thing preventing a realization of Dewey’s democratic ideal is ‘datafication’, the phenomenon of reducing educational efficacy to quantifiable metrics and abstract information. Due to the insistence of Dewey and Lipman on education as a facilitation of meaningful experience, I hold, datafication makes the manifestation of any true practice of Deweyan pedagogy impossible.
This project looks at the question, ‘Is the age of social media marketing creating a warped sense of reality for Generation Z?’. This project explores and applies Baudrillard’s concepts of hyperreality as well as his theory of sign value, to the modern world of social media. As well as looking at areas such as fast fashion marketing and the effect social media can have on both mental health and our perception of reality.
Object/Territory – The concept of Law, how Natural Law Theory and Legal Positivism have shaped the English Legal System
Aim – Through a historical account I aim to provide a historical account of both Natural Law Theory and Legal Positivism in order to assess the impact that they have had on shaping the modern English Legal System
Main Sources – Plato, Aristotle, Thomas Aquinas, John Austin, H. L. A Hart
In this essay I shall explore the very concept of law and morality as I look at the very concept of law, morality and how law is applied in order to argue that Natural Law Theory and Legal Positivism are the main driving forces behind the formation of a distinct English Legal System.
Heidegger understands death as the end to existence in the world. But with the presence and pursuit of posthumous legacy, is this accurately represented in modern secular society? This project explores the notion of legacy, investigating the way legacy can be understood as a continuation of existence after death, and establishing posthumous existence as a way of coming to terms with the fear of death. In opposition to Heidegger’s thought, this notion of legacy is explored by analysing the limitations of Heidegger’s notion of existence and the ‘being-towards-death’, and discussing the impact of Western religious beliefs regarding death and posthumous existence. The continuation of existence through posthumous legacy and the way this contradicts Heidegger’s thought by providing an alternative to the acceptance of mortality is supported by analysis of societal customs and traditions surrounding death in the world and the representation of death in literature.
Totalitarianism and Technocracy: A Jungian and Huxleyan analysis of the Spiritual Problem of Modern Man, the distortion of Myth, and the path to Liberation
Is rewilding compatible with veganism? Rewilding is a conservation effort which can contribute to the efforts of solving climate change. Due to the use of animals in rewilding, it raises questions for ethical vegans and so my territory is animal ethics. Through axiological critique, I intend to consider veganism from a deontological, consequentialist and virtue ethicist point of view and determine which is the best approach for practical matters, using rewilding as my object.
Object: QAnon is an online group consisting of a web of conspiracy theory, with the main premise being that there is a cabal of paedophilic, Satan-worshiping elites known as the ‘deep state’ controlling society from the shadows. The group began when an anonymous user named ‘Q’ started posting cryptic messages (‘Q drops’) on the online messaging board ‘4Chan’.
Territory: A psychoanalytic interpretation through the works of Jacques Lacan and Slavoj Žižek
Aims and Key Concepts:
• Birth of the Internet and the Death of the Author
I aim to investigate the impact the internet has had on conspiratorial thinking. What will also be made apparent is the fact that ‘Q drops’ present the implications of what Barthes calls “the death of the author”.
• ‘Q drops’ as a Text bound to jouissance
Through Barthes and Lacan, it will be shown that framing the ‘Q drops’ as a Text allows us to see how they are bound to the Lacanian term jouissance: a term linked to the ‘death-drive’ that is beyond the pleasure principle.
• QAnon: The Ultimate Hysteric Discourse?
With the help of Lacanian psychoanalysis, it is evident that the hysteric discourse is at play for particular QAnon members. Moreover, there will be an exploration of how the discourse of the hysteric causes cynical distancing to hegemonic master signifiers, leading to what Žižek defines as the “demise of symbolic efficiency.”
• The Paranoic Fantasy of the ‘Deep State’
Within QAnon, it is evident that there is a combination of perversion, psychosis and neurosis. I will attempt to show how the psychotic – the paranoid subject – formulates the belief in an ‘Other of the Other’ (the ‘deep state’), and this will be done with the aid of Slavoj Žižek.
Sources:
• Roland Barthes, Image-Music-Text (1977)
– The Pleasure of the Text (1975)
• Jacques Lacan, The Other Side of Psychoanalysis: Seminar XVII (1991)
• Slavoj Žižek, The Ticklish Subject: The Absent Centre of Political Ontology (1999)
– ‘The Matrix, or, the Two Sides of Perversion’ (2006)
‘The End of History? Really?’ A Philosophical Investigation into Francis Fukuyamas work the End of history and the Last Man. With Reference to Hegel and Oswald Spengler
The Object of my study is whether Francis Fukuyama’s famous work ‘The end of History and the Last Man’ and the predictions made in it hold true today since the book was published in 1992. My dissertation therefore is centred around the Philosophy of History and which interpretations are the most accurate for describing the way in which history is manifests itself. The other two philosophers I shall look out is Georg Hegel and his dialectical approach to history and Oswald Spengler with his cyclical approach to History. I decided to do my dissertation on this as I believe we live in a very polarising time I was intrigued find out the significance of it on the historical timeline by investigating various view points written on it
Fukuyama in his book makes the bold statement that we have reached the end of history and what he meant by this is specifically is the end of ideology as Western Liberal Democratic traditions have reigned victorious for 100 years and have survived many potential coups by Communism and Fascism alike. Fukuyama states that humanity has reached a harmonisation with liberal democracy and their aren’t any contradictions in human life which cant be solved through its mechanism of government
Fukuyama’s conclusion is based on Nineteenth Century German Philosopher Georg work on the philosophy of History building on his dialectical process as the driving force of history. The ‘dialectical’ process sees that humanity reaching a final state after the Spirit in history which is in a state of conflict, producing a constant thesis and antithesis, finally resolving itself. Fukuyama believed that liberal democracy was the final synthesis from the thesis and antithesis conflict. Through out this section examine how much Fukuyama agreed with Hegel and where he veers off and goes in his own direction. I then Investigate whether liberal democracy still reigns supreme, I observe the fact that it is indeed still the primary mode of government in the western world however faith in it is faltering. This is highlighted by a Politico Survey which demonstrated Millennial’s are the most disillusioned generation ‘living memory’ in regards to faith in democracy.
Once examining Fukuyama, I go back into looking at Hegel in more detail, evaluating the circumstance that potentially humanity hasn’t reached a final ultimate synthesis yet as Fukuyama believes we have rather we are still in a state of dialectic. I look more deeply into Hegel’s idea of History being a manifestation spirit. The purpose of this is to help understand whether we are still in a state of dialectical process or not.
In my dissertation I move on to my final philosopher who looked at history in a completely different lens to Fukuyama and Hegel, German Philosopher Oswald Spengler. Oswald Spengler was one of the most famous and influential philosophers of the 1920’s, Times magazine famously said ‘When Spengler Speaks the whole world listens’. Spengler gained fame for his seminal Work ‘The Decline of the West’ which he considered to be a Copernican moment in the study of philosophy for history. Unlike the other two who viewed history as linear reaching a final point, he viewed history as the rise and fall of self contained cultures, their life span could be split into the 4 seasons. Spring being the rise of the culture, summer being the Apex, Autumn being stagnation and winter being the demise. According to Spengler the west had entered the Winter period and is in a state of decline which leads to it falling into a era of Ceasers aka dictators. This is at odds with Fukuyama’s belief that liberal democracy has won the ideological battle, hence why I included it in my dissertation. I go on to test the validity of Spengler’s prediction analysing the trump presidency as a possible example as well as using