Philosophy's real-world consequences for deaf people: Thoughts on iconicity, sign language and being deaf
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Human Studies 23 (3):261-279 (2000)
The body of philosophical knowledge concerning the relations among language, the senses, and deafness, interpreted as a canon of key ideas which have found their way into folk metaphysics, constitutes one of the historically sustained conditions of the oppression of deaf people. Jonathan Rée, with his book I see a voice, makes the point that a philosophical history, grounded in a phenomenological and causal concern with philosophical thought and social life, can offer an archaeology of philosophy's contribution to the social oppression of deaf people.This article offers support for such a project while being critical of Rée's philosophical phenomenology, since it presumes, àpriori, two ideas about deafness and sign language: firstly, that deaf experience is like hearing experience but without hearing; and secondly, that the iconic qualities of sign languages are strictly superficial phenomena. Both presumptions, it is argued here, derive from the same philosophical knowledge which has linked deafness to the sense of hearing and the voice, and in doing so secured an intellectual basis for the oppression of deaf people in social life.
|Keywords||philosophy of language phenomenology social theory deaf studies sign language|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Thomas S. Kuhn (1996). The Structure of Scientific Revolutions. University of Chicago Press.
George Lakoff (1987). Women, Fire and Dangerous Thing: What Catergories Reveal About the Mind. University of Chicago Press.
Michel Foucault (1977). Discipline and Punish. Vintage Books.
Martin Jay (1996). Downcast Eyes: The Denigration of Vision in Twentieth-Century French Thought. Journal of Aesthetics and Art Criticism 54 (2):185-188.
Raymond Williams (1983). Culture and Society 1780-1950. Columbia University Press.
Citations of this work BETA
No citations found.
Similar books and articles
Rui Nunes (2001). Ethical Dimension of Paediatric Cochlear Implantation. Theoretical Medicine and Bioethics 22 (4):337-349.
Paul Arnold (1993). The Sociomoral Reasoning and Behaviour of Deaf Children. Journal of Moral Education 22 (2):157-166.
Charles E. Zimmerman Jr (2007). There's a Deaf Student in Your Philosophy Class—Now What? Teaching Philosophy 30 (4):421-442.
Harlan Lane & Michael Grodin (1997). Ethical Issues in Cochlear Implant Surgery: An Exploration Into Disease, Disability, and the Best Interests of the Child. Kennedy Institute of Ethics Journal 7 (3):231-251.
Sissel Redse Jørgensen & Rani Lill Anjum (eds.) (2006). Tegn Som Språk. Gyldendal Akademisk.
Barbara Allen, Nancy Meyers, John Sullivan & Melissa Sullivan (2002). American Sign Language and End-of-Life Care: Research in the Deaf Community. [REVIEW] HEC Forum 14 (3):197-208.
Teresa Blankmeyer Burke (2007). Seeing Philosophy. Teaching Philosophy 30 (4):443-451.
Teresa Blankmeyer Burke (2007). Seeing Philosophy: Deaf Students and Deaf Philosophers. Teaching Philosophy 30 (4):443-451.
Jonathan Rée (1999). I See a Voice: Deafness, Language, and the Senses--A Philosophical History. Metropolitan Books, H. Holt and Co..
Rachel Cooper (2007). Can It Be a Good Thing to Be Deaf? Journal of Medicine and Philosophy 32 (6):563 – 583.
Added to index2009-01-28
Total downloads44 ( #98,324 of 1,911,890 )
Recent downloads (6 months)6 ( #117,595 of 1,911,890 )
How can I increase my downloads?