Efforts to diversify philosophy, at the curricular level, often focus on increasing the content covered in a semester: i.e., making room for more women on the syllabus, making room for more non-Western texts and thinkers, etc. Similarly, efforts to diversify philosophy, at the professional level, often focus on making room for marginalized topics and/or members of under-represented groups at conferences, in anthologies, and among faculty (both in terms of demographics and research specializations). This all serves to create an antagonistic situation where marginalized voices must fight to be heard and those in the discipline must make “tough choices” about where to cede precious resources such as syllabus space, publication credits, and faculty hires. I suggest that part of the antagonism, at least in the case of Asian philosophy, arises because we are trying to fit non-European texts and thinkers into disciplinary structures that are themselves designed to accommodate a Eurocentric model for philosophy. By “disciplinary structures” I mean the philosophical canon and historical narrative as well as departmental course offerings, curricular requirements for majors and minors, classroom pedagogical practices, and academic research methodologies. Truly transformative change must take place at the structural level. In this brief talk, I consider the scope of such changes, in concrete terms, and raise questions about the effects these changes would have on the disciplinary identity of philosophy as we know it today.
With a response from:
Andrew Lambert (College of Staten Island, CUNY)
Contact Professor Gooding-Williams for more info.
The first section of the talk will give an account of the Hindu-Buddhist debate about the existence of selves. The particular Hindu / Brāhmaṇical tradition concentrated on is Nyāya, and ‘Buddhism’ is used to refer specifically to Dharmakīrtian Buddhism with its doctrine of momentariness. The second section looks at a Nyāya argument against Buddhism. I will argue that it is not difficult for the Buddhist to come up with a satisfactory response. The third section will introduce the view of Rāmakaṇṭha (950–1000 CE) and look at three of his arguments against the Buddhist view. These I view as more difficult for the Buddhist to respond to. The fourth section introduces the view of Galen Strawson, relates it to the Buddhist view, and considers the extent to which it is susceptible to Rāmakaṇṭha’s arguments.
With responses from Martin Lin (Rutgers University)
NOTE ON ENTRY FOR NON-COLUMBIA GUESTS: The door to Philosophy Hall will only open with a Columbia University ID card. If you do not have this card please arrive early where someone will be standing outside until the meeting begins. If you arrive late, you can ask someone walking nearby to let you in or contact Cole at cf2798@columbia.edu. Please only contact Cole as a final resource so as not to interrupt the talk.
NOTE REGARDING DONATIONS: Due to COVID-19, donations are only accepted through Columbia University’s secure online giving form, Giving to Columbia.
RSVP is required for dinner. Dinner will take place at a nearby restaurant. Please contact Cole at cf2798@columbia.edu for further information.
Comparative Philosophy Seminar:
- January 19 – Alex Watson (Ashoka University)
- February 2 – Davey Tomlinson (Villanova University)
- April 5 – Laura Specker (Fordham University)
- May 3 – Daniel Stephens (University at Buffalo)