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Feminism, African philosophy and the rejection of dualism: An essay in metaphilosophy.

机译：女权主义，非洲哲学和对二元论的排斥：元哲学的论文。

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摘要

Like some feminists, we are (1) urging our readers to examine philosophical theses in the context of specific cultures and (2) encouraging philosophers to abandon certain individualistic assumptions and Cartesian themes. For example, it is inappropriate to attribute a Cartesian dualism to the Akans of Africa as some have done, since the linguistic and logical evidence adduced in favor of substance dualism is absent from Akan language and thought. Nor is it appropriate to attribute physicalism to these Africans because, on the Akan conception, there are quasi-physical entities and the mind is a capacity rather than an entity. In examining philosophical theses in some feminist and African 'cultures', the resultant philosophy of mind provides data for (i) a cultural expression of the concept of a person, (ii) a competing theory rivaling dualism as well as various versions of physicalism, and (iii) a universal conception of a person consistent with the analytic tradition.;The suggestion, here, is that the problem of philosophy in the twentieth century is not that it embraced the analytic philosopher's ideal, but that it failed to separate the ideal from the reality. The import of this particular "feminist-African critique" is to (1) urge us to separate the ideal, which in this case is a universal conception of a person, from the reality which consists of cultural conceptions of a person, and (2) use comparative philosophy to move from the reality to an approximation of the ideal. By relating philosophical theses to the language and culture in which they are proposed, we can avoid gross generalization, provincialism, and ethnocentricism without giving up analytic philosophy. A close examination of the philosophy of mind suggest that if, in doing philosophy we seek either to understand or change the world or even to have a meaningful conversation with people, then we have to do more comparative studies of philosophical theses.
机译：像某些女权主义者一样，我们（1）敦促读者在特定文化背景下研究哲学论文，并（2）鼓励哲学家放弃某些个人主义假设和笛卡尔主题。例如，像某些人所做的那样，将笛卡尔笛卡尔二元论归因于非洲的阿坎人是不合适的，因为阿坎语和思想中缺乏支持实质二元论的语言和逻辑证据。将物理主义归因于这些非洲人也不恰当，因为在阿肯概念上，存在准物理实体，而心智是一种能力而非实体。在研究某些女权主义和非洲“文化”中的哲学论点时，由此产生的思想哲学为（i）人的概念的文化表达，（ii）与二元论以及物理论的各种版本相抗衡的竞争理论提供了数据， （iii）一个与分析传统相一致的人的普遍概念。此处的建议是，二十世纪的哲学问题不是它包含了分析哲学家的理想，而是未能分离理想脱离现实。这种特定的“女性主义-非洲批评”的含义是（1）敦促我们将理想（在这种情况下是一个人的普遍观念）与由一个人的文化观念组成的现实分开；（2） ）运用比较哲学从现实转向理想的近似。通过将哲学论文与提出它们的语言和文化联系起来，我们可以在不放弃分析哲学的情况下避免粗略的概括，地方主义和民族中心主义。对心灵哲学的仔细研究表明，如果在做哲学时我们寻求了解或改变世界，甚至与人进行有意义的对话，那么我们就必须对哲学论文进行更多的比较研究。

著录项

  • 作者

    Kwame, Safro.;

  • 作者单位

    University of Cincinnati.;

  • 授予单位 University of Cincinnati.;
  • 学科 Philosophy.;Womens Studies.
  • 学位 Ph.D.
  • 年度 1989
  • 页码 210 p.
  • 总页数 210
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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