We prove the following surprising property of Heyting's intuitionistic propositional calculus, IpC. Consider the collection of formulas, φ, built up from propositional variables (p,q,r,...) and falsity $(\perp)$ using conjunction $(\wedge)$ , disjunction (∨) and implication (→). Write $\vdash\phi$ to indicate that such a formula is intuitionistically valid. We show that for each variable p and formula φ there exists a formula Apφ (effectively computable from φ), containing only variables not equal to p which occur in φ, and such that for (...) all formulas ψ not involving $p, \vdash \psi \rightarrow A_p\phi$ if and only if $\vdash \psi \rightarrow \phi$ . Consequently quantification over propositional variables can be modelled in IpC, and there is an interpretation of the second order propositional calculus, IpC2, in IpC which restricts to the identity on first order propositions. An immediate corollary is the strengthening of the usual interpolation theorem for IpC to the statement that there are least and greatest interpolant formulas for any given pair of formulas. The result also has a number of interesting consequences for the algebraic counterpart of IpC, the theory of Heyting algebras. In particular we show that a model of IpC2 can be constructed whose algebra of truth-values is equal to any given Heyting algebra. (shrink)

The general aim of this paper is to provide insight into the relevance of critical phenomenology for the study of the patient-provider relationship in health care systems in U.S. jails, prisons, and detention facilities. In particular, I utilize tools from the work of scholars studying phenomenological approaches to health care and structural forms of oppression to analyze several harms that arise from the provision of medical care under the punitive constraints of carceral facilities.

In this article, I examine the relationship between self-knowledge practices among women of color and structural patterns of ignorance by offering an analysis of Gloria E. Anzaldúa's discussions of self-writing. I propose that by writing about her own experiences in a manner that hails others to critically interrogate their own identities, Anzaldúa develops important theoretical resources for understanding self-knowledge, self-ignorance, and practices of knowing others. In particular, I claim that in her later writings, Anzaldúa offers a rich epistemological account of (...) these themes through her notion of autohistoria-teoría. The notion of autohistoria-teoría demonstrates that self-knowledge practices, like all knowledge practices, are social and relational. Moreover, such self-knowledge practices require contestation and affirmation as well, including, resistance and productive friction. (shrink)

This volume brings together many prominent philosophical voices today focusing on issues of U. S. Latinx and Latin American identities and feminist theory. As such, the essays collected here highlight the varied and multidimensional aspects of gender, racial, cultural, and sexual questions impacting U.S. Latinx and Latin American communities today. The collection also highlights a number of important threads of analysis from fields as diverse as disability studies,aesthetics, literary theory, and pop culture studies.

Drawing from Frantz Fanon’s writings on racialized alienation and psychopathology, this paper argues that Fanon’s engagement with phenomenology shaped his framing of the sociogenic origins of racialized perceptions of criminality in French psychiatry and that such a novel etiology reflects a commitment to political transformation. First, I trace Fanon’s notion of sociogeny as it develops both in his early writings, and in secondary scholarship on Fanon that highlights the phenomenological dimensions of sociogeny. In the second section, I turn specifically to (...) racialized conceptions of criminality within French colonial medicine and Fanon’s writings on psychiatry to trace some complicated aspects of his critique of colonization and its relationship to medical institutions, including the forced confinement of psychiatric patients. I then conclude by briefly returning to how Fanon’s conception of sociogeny functions in a phenomenological register, and I propose that Fanon’s interests in Merleau-Ponty are based on important shared political and sociological commitments across their respective writings. However, I propose that Fanon’s interventions in phenomenology during the mid-twentieth century contain core critical insights, not shared by his predecessor, that remain relevant for critical phenomenologists today. (shrink)

This paper argues that debates regarding legal protections to preserve the privacy of data subjects, such as those involving the European Union’s right to be forgotten, have tended to overlook group-level forms of epistemic asymmetry and their impact on members of historically oppressed groups. In response, I develop what I consider an abolitionist approach to issues of digital justice. I begin by exploring international debates regarding digital privacy and the right to be forgotten. Then, I turn to the long history (...) of informational asymmetries impacting racialized populations in the United States. Such asymmetries, I argue, comprise epistemic injustices that are also implicated within the patterns of racialized incarceration in the United States. The final section brings together questions regarding the impact of such epistemic injustices on incarcerated peoples and focuses specifically on the public availability of criminal histories in online search databases as a fundamental issue within conversations regarding digital justice. I thus conclude by building from the work of contemporary abolitionist writers to argue that the underlying concerns of an individualized right to be forgotten should be transformed into a collective effort to undermine societal carceral imaginaries. (shrink)

Trans philosophy—like everything else—has a history. The 1990s was a pivotal decade for the academic development of trans philosophy in the United States and Canada. During this period, the broader interdisciplinary field of transgender studies was beginning to emerge, and professional philosophy’s own contributions to transgender studies were starting to take shape as well. In what follows, we hear from Talia Mae Bettcher, Loren Cannon, Miqqi Alicia Gilbert, and Jacob Hale, four trans philosophers whose writings and activism helped provide the (...) contours of what is now becoming a robust and thriving area of study within academic philosophy. (shrink)

Working in the fragment of Martin-Löfs extensional type theory [12] which has products (but not sums) of dependent types, we consider two additional assumptions: firstly, that there are (strong) equality types; and secondly, that there is a type which is universal in the sense that terms of that type name all types, up to isomorphism. For such a type theory, we give a version of Russell's paradox showing that each type possesses a closed term and (hence) that all terms of (...) each type are provably equal. We consider the kind of category theoretic structure which corresponds to this kind of type theory and obtain a categorical version of the paradox. A special case of this result is the degeneracy of a locally cartesian closed category with a morphism which is generic in the sense that every other morphism in the category can be obtained from it via pullback. (shrink)

Trans Philosophy: Meaning and Mattering will be the first authoritative collection to establish trans philosophy as a unique field of inquiry. It defines trans philosophy as philosophical work that is accountable to and illuminative of transgender experiences, histories, cultural production, and politics. The book will showcase work from a range of fresh and established voices in this nascent field. It will address a variety of topics (e.g. embodiment, identity, language, law, politics, transphobia), utilize diverse philosophical methods (e.g. analytic, continental, and (...) pluralist; theoretical, experimental, and applied), and attend to significant intersections between trans identity and class, disability, race, and sexuality. Across language and politics, feminism and phenomenology, decolonial theory and disability studies, trans philosophy concerns itself with trans worldmaking in all its excruciating beauty and mundanity. (shrink)

Philosophers have long endeavored to support politically relevant efforts, including institutional and legal reforms, insurrectionist uprisings, anticolonial independence struggles, cultural movements, and anti‐violence work. While some debates have emerged regarding normative questions of whether or how philosophers should be activists, this chapter focuses more directly on the manner in which philosophical authors have supported, engaged in, or examined forms of political participation that seek to end forms of oppression such as racism, sexism, colonialism, and systemic poverty. It distinguishes between philosophers (...) who are writing about or in support of forms of political activism and social movements. The chapter explores specific activists and movements that have become relevant within academic philosophy. It examines philosophers who have engaged in direct political action while working within academic philosophy. (shrink)

Examines Bergson's work from the perspectives of critical philosophy of race and decolonial theory, placing it in conversation with theorists from Africa, the African Diaspora, and Latin America.

This chapter examines truthfulness, or veracity, in the context of health care services within prisons, jails, and detention facilities in the United States. Mainstream discussions of bioethics often highlight the general importance of veracity within the patient-provider relationship, including providers’ obligations and constraints with respect to telling the truth to their patients, and, to a lesser extent, patients’ responsibilities and concerns regarding truthful reporting to their providers. However, a great deal of this literature largely overlooks how structural barriers to health (...) care impact the functions of veracity in the provision of health care—including racist and sexist biases in clinical judgment, inadequate staffing, infrastructure, and accessibility in medical facilities, and institutionally specific constraints. Through an analysis of Assata Shakur’s political autobiography, this chapter focuses on such structural barriers to health care in carceral facilities with a focus on the institutionally specific constraints that arise through the punitive aims of carceral facilities. By focusing on the intersection between punishment and health, this chapter argues that bioethicists and clinicians alike would be better equipped to analyze structural barriers to health care that exist both within and beyond prison walls through a nonideal approach. (shrink)

This note gives a new proof of the 'operational extensionality' property of Abramsky's lazy lambda calculus-namely the coincidence of contextual equivalence with a co-inductively defined notion of 'applicative bisimilarity'. This purely syntactic results is here proved using a logical relation between the syntax and its denotational semantics. The proof exploits a mixed inductive/coinductive characterisation of the logical relation recently discovered by the author.

This paper examines conceptions of truth and “the human” in an effort to engage contemporary discussions of neointerventionism. A central question in the paper is whether one facet of the self‐justifying structure of neointerventionism is an operative framing of theories of truth underlying the explanans sought by foreign policy officials and state actors. To address this question, I turn to an unlikely source within philosophy of language, neopragmatist theorist Richard Rorty, to offer an example of an antirepresentationalist and nonobjectivist description (...) of truth that may help explain the terms and stakes of neointerventionist policies. My claim, however, will be, following the critical insights of Cornel West, Chantal Mouffe, and Sylvia Wynter, that neopragmatist efforts of the sort outlined by Rorty, while sophisticated in their analyses of the nature of truth and forms of justification, fail to thoroughly engage the political conception of “the human” that orders and frames debates regarding objectivity and solidarity. I conclude by returning to the problematic of neointerventionism from Wynter’s framings of what she calls the “coloniality of truth” and “embattled humanisms.”. (shrink)

Taking its direction from references to Black and Indigenous struggles present in Leonard Harris’ oeuvre, this chapter turns to politicized acts of resistance among Black and Indigenous communities. More specifically, the essay traces the functions of cultural pluralism, value relativism, and representative heuristics within solidarity work that enact logics of resistance to settler colonization and anti-Black racism, among other forms of oppression. Through this analysis, we see that Harris’ views about insurrection and normativity entail that both oppression and resistance are (...) the result of multiplicitous forms of agency. (shrink)

In this project, I combine theoretical resources from metaethics and philosophy of language with contemporary issues in critical philosophy of race. Drawing from these literatures, I examine the nature of racial norms by developing a non-ideal, situated, and intersectional approach to second-personhood. Second-personhood, as I propose in the first half of the dissertation, serves two explanatory functions with respect to the nature of racial norms. First, second-personhood highlights how manifestations of moral and political agency are embedded in interdependent forms of (...) I-you and we-you relationships. Second, with respect to language, second-personhood provides an account of how speech acts, when understood as a subset of embodied action, come to bear normative force. These features of second-personhood then undergird the three distinct sites of analysis that I examine in the latter half of the dissertation. There, I propose that we can examine collective, interpersonal, and personal levels of racial discourse to see the functioning of racial norms through second-personhood. (shrink)

In this paper, I examine the writings of African American philosopher Leonard Harris as an author who has been read primarily for his contributions to the study of Africana philosophy, U.S. pragmatism, and moral philosophy. Despite contributions to bioethics and reflections on systemic racism within the context of institutional medical settings, Harris’s work has yet to be read in terms of its relevance for disability critique. This paper demonstrates how Harris’s writings may be read as contributing to the field of (...) philosophy of disability by arguing that his concept of “necro-being” helps reveal the mutually reinforcing relationships between race, disability, gender, and class. To carry this out, I consider core themes from his work such as metaphilosophy, health, and autonomy to show the relevance of his writings for philosophy of disability, and, in a parallel manner, the importance of disability critique for expanding his accounts of oppression and racism. (shrink)

Abstract:Whatever the technology, whatever the age, geophonic, biophonic, and anthro-pophonic soundscapes are a wholesale part of the sensory experience of warfare, and this essay considers how representations of sound in the Iliad attempt to capture through attunement to aural sensory perception the extreme phenomenological experiences of warfare for individuals, communities, landscapes, and nations. Much attention has been given to the visual imagery in the Iliad, some attention to the acoustic poetics of the Iliad, but very little to representations of sound (...) as they relate to both the physical environment and the phenomenological experience of war. I argue here that representations of geophonic and biophonic sound in the Iliad frequently serve to contrast both anthrophony and the devastational impact of anthropogenic agency, and that this impact extends to the environmental. (shrink)