These are the remarks I’ll be given at the SPEP Advocacy Committee’s panel on Online Harassment at the SPEP Meeting at Penn State on October 19, 2018.
I was asked to speak on this panel in light of my experience as a series editor at the APA blog. I edit the Women in Philosophy series on the blog. As a series editor and as someone who has been a woman in philosophy on the internet for many years, I’ve spent some time thinking about comment moderation, diverse and inclusive posting, and dealing with trolls. For the record, the views I am sharing here are my own and not mine in any official capacity as part of the APA.
The first point I want to make is that I think blogs meant to serve a community require the same careful and nuanced thinking about what parameters and practices foster inclusive community as the scholarship that philosophers engage in about community requires. I’ve been thinking deeply about inclusive community for almost two decades. I have two points of departure. From Aristotle, I think we learn that community following a certain notion of nature has to remain concerned with what its purpose is and whether it is achieving its end in order to actually achieve it. This purpose is evidenced by who it includes. Aristotle counsels communities to be more just and more stable by being more inclusive. Who a community includes tells you what goals the community pursues and what it thinks is just. Who posts on a blog, whose other posts are linked to, who posts regularly in comment sections, these things tell you what goals the community pursues and what it thinks is just.
I spent the afternoon gardening. Last Monday it snowed, so this might have been foolish. But it’s almost the end of April, and I just decided I would act like it was Spring, whether the weather thought so or not. It was a nice day for it. Cloudy at first and then the sun came out. Last fall, I raked leaves into the flower beds, so this spring I raked some up and tried to turn some of the beds over to keep the nutrients from the leaves. I bought flowers and planted some in the ground and put others in pots and put them along the porch steps. I put some new plants in the garden bed in the back and spent some good time with my hands in the dirt.
I feel satisfied. But I’m wary. Last year I also planted things. Some plants returned. Others did not. I brought a bunch of plants into the house through the winter and was happy that most of them made it, but my hanging plants especially made it outside in the sun in the nick of time. Planting, I was thinking, requires hope.
I’ve been teaching a seminar on Hannah Arendt this semester. Much of the class has been working through her Life of the Mind treatment of the faculties of the mind, first of thinking, then of willing, and now, judging. The judging part didn’t make it into Life of the Mind, but she indicated she had plans for such a section and a seminar she gave on Kant’s political philosophy that focuses on how judgment is a political project, edited by Ronald Beiner, was published in 1982, soon after her death. In the first volume on “Thinking,” Arendt describes the project of thinking as a dialogue with oneself, a dialogue that she describes as one between an actor and spectator. In the second volume on “Willing,” she suggests that the will is what we call the faculty that begins something new. She spends considerable time addressing the critiques of the will in the history of philosophy and the ways that the will is saved by some thinkers only to have very little latitude or effect on human life, as when Epictetus counsels to will only that which you can control, which is to say, well, very little. And Nietzsche makes of the will the capacity to reaffirm what one might have regretted of the past in a way that serves to overcome the regret, if not the past. Arendt concludes by describing the will as that which allows for a new order, but she does not dismiss the great difficulty if the impossibility of a world in which chains of causes determine what is to follow. The will is what we call the specifically human capacity to break the chain. For something that was not expected, not determined by a previous series of events to occur, that is to say, for human beings to act. Read more