After the Kipnis fiasco several weeks ago, one in which, unfortunately, philosophers played a starring role, a law colleague asked me "Are all philosophers nuts?" Well, not all, but certainly plenty of them lack professional judgment, as we have had occasion to note before. Still, given the awful publicity for academic philosophy, one might hope that philosophers would think twice before providing further evidence to an unflattering narrative about the field. But, as Sartre said, one must live without hope.
Toronto's Joseph Heath wrote an insightful and sensible piece about the overblown rhetoric in the media about "political correctness," but then identified a more serious problem with one current of academic work:
Often when journalists talk about [political correctness], what they have in mind is old-fashioned language policing. Now I must admit, it is still possible to find this sort of thing in the nooks and crannies of academia. For example, one academic reviewer took exception to a line on the dust-jacket of my recent book: “Over the last twenty years, the political systems of the Western world have become increasingly divided—not between right and left, but between crazy and non-crazy,” condemning my use of the term “crazy.” Apparently it is “ableist.”
So yeah, this sort of thing still exists. What’s important is that it is no longer taken very seriously. This sort of verbal policing is the academic equivalent of a stupid pet trick – one that everyone knows how to do, and most people get over by end of undergraduate. In mixed company, using a term like “ableist” provokes a lot of eyeball-rolling, and is generally recognized as a good way of ensuring that no one outside your own very small circle will take you seriously.
There is, however, a deeper problem that has not gone away. This is the phenomenon that we refer to as “me” studies....
[S]ome people take the advice, to “follow your passion,” as an invitation to choose a thesis project that is essentially about themselves. For example, an old friend of mine in Montreal studying anthropology wrote her Master’s thesis on, I can’t remember the exact title, but it was something like, “Negotiations of difference in Quebecois-Jewish couples on the Montreal Plateau.” At the time, she was living with a Jewish guy on – you guessed it – the Plateau. So she basically wrote an MA thesis about issues in her own relationship. This is classic “me” studies....
Where “me” studies can easily become more problematic is when people decide to study, not their own lives per se, but rather their own oppression. Now of course oppression, in its various forms, is a perfectly legitimate topic of inquiry. Indeed, many of the forms of social inequality that we tried to eliminate, over the course of the 20th 1century, have proven remarkably recalcitrant in the face of our efforts....
[W]ho is best positioned to study these various forms of oppression. After all, we all live in the same world that we are studying. So who is best positioned – those who suffer from it, or those who do not? The inevitable conclusion is that neither are particularly well-positioned, since both will be biased in the direction of producing theories that are, at some level, self-serving, or self-exculpatory. Thus the best arrangement will be one in which lots of different people study these questions, then challenge one another to robust debate, which will tend to correct the various biases. This is, unfortunately, not how things usually play out. Instead, the field of study tends to attract, sometimes overwhelmingly, people who suffer from the relevant form of oppression – partly just for the obvious “me” studies reason, that the issue is greater interest to them, because it speaks to their personal ambitions and frustrations. But it can also set in motion a dynamic that can crowd out everyone who does not suffer from that particular form of oppression.
In terms of the quality of academic work, the results of this can be really disastrous. I can’t tell you how many people I’ve met, who specialize in some form or another of “critical studies,” who are among the worst critical thinkers I’ve met. It’s because they lack the most important skill in critical thinking, which is self-criticism – the capacity to question one’s own view, and correct one’s own biases. And the reason that they’re so bad at it is that they have never had their views seriously challenged....
The problem is that, when you’re studying your own oppression, and you’re obviously a member of the oppressed group in question, people who are basically sympathetic to your situation, but who disagree with your specific claims, are going to be extremely hesitant to challenge you, because they don’t want to appear unsympathetic.....So you are only going to hear from two types of people – those who are sympathetic but want to take a more radical stance, and those who we might label, for convenience, “jerks,” which is to say, people who are both unsympathetic and who are, for one reason or another, immune to any consideration of what others think of them....
I don’t know how many talks I’ve been to where the question period goes this way. Someone presents a view that a solid majority of people in the room think is totally wrong-headed. But no one is willing to say things like: “I don’t think that what you are saying makes any sense” or “you have no evidence to support this contention” or “the policies you are promoting are excessively self-serving.” The questions that will be asked come in only two flavours: “I’m concerned that your analysis is unable to sustain a truly emancipatory social praxis” (i.e. “I don’t think you’re left-wing enough”), or else “you people are always whingeing about your problems” (i.e. “I’m a huge, insensitive jerk”).
Then of course, out in the hallway after the talk, people say what they really thought of the presentation – at this point, a whole bunch of entirely reasonable criticisms will get made, points that probably would have been really helpful to the presenter had they been communicated. The end result is a perfect example of what Timur Kuran refers to as belief falsification (not a great term, but Kuran’s work on this is very interesting). So basically, practitioners of “me” studies suffer from a huge handicap, when it comes to improving the quality of their work, which is that only people who are extremists of one sort or another are willing to give them honest feedback....
This dynamic may help to explain why the reaction that so many “me” studies practitioners have to criticism becomes so highly moralized. They begin to think that all criticism of their views arises from some morally suspect motive. This is what then gets referred to as “political correctness,” namely, the tendency to moralize all disagreement, so that, instead of engaging with intellectual criticism intellectually, they respond to it punitively.
At the FP blog, Jenny Saul (Sheffield) then called attention to a "great piece" by philosopher Audrey Yap (Victoria) responding to Heath; Saul singled out this passage in particular as evidence of the "greatness":
Western philosophy in general has too much in the way of “me” studies, namely straight, upper-middle-class, cis, heterosexual white men studying other straight, upper-middle-class, cis, heterosexual white men. This, as far as I can tell, has narrowed the discipline in general, much to its detriment.
This was such an obvious non-sequitur on Heath's argument, that I originally thought it had to be misquotation, but, alas, it was not. Apparently the author thinks that the philosophical systems of Descartes, Hume, and Kant are usefully explained as being about their own experience as "straight, upper-middle-class, cis, heterosexual white men." This kind of mindless identity politics is not the face that philosophy should put before the world.
UPDATE: Reader S. Wallerstein writes:
In fact, contrary to what Audrey Yap claims, traditional philosophy does not represent the point of view of heterosexual males, because so many famous philosophers were probably gay (if that term has any meaning before the mid 20th century) or did not marry (were they asexual or homosexual?). Philosophy begins with Plato, who seems not to have been heterosexual. The term "upper middle class" refers to mid 20th century and early 21th century social conditions and I doubt that anyone would call Plato "upper middle class" nor could they call Hume "upper middle class" nor Descartes nor Nietzsche nor Marx nor Engels nor Spinoza. Professor Yap should study some history and she would learn that "white, heterosexual upper-middle-class" is a category that only makes sense within the context of contemporary U.S. and Western European societies.
By the way, it's Foucault, whom I always thought was beloved by the "me studies" crowd, who points out that the term "gay" (and hence, the term "heterosexual") has no meaning before the late 19th century, that's there a history of sexuality, of how we categorize these things. I don't know if Foucault's research can always be relied on, but it's obvious that the Greeks had no idea of "heterosexuality" and "homosexuality" in our sense and it seems that in Shakespeare's time, in England at least, they didn't see things that way either.
ADDENDUM: Audrey Yap claims she doesn't understand the point of the preceding. I will help: the point was to call attention to mindless identity politics of a kind that philosophers should oppose. The point of posting Mr. Wallerstein's comment was that it made some nice points, and was funny. Prof. Yap thinks this is 'adversarial': well, yes, I was criticizing something I thought deeply misguided. Prof. Yap's reply is also "adversarial" and tries to score points.
Prof. Yap reports she believes that "everyone's social position affects their thinking." I believe that too; I think the class position of academics is, for example, quite important to understanding what they spend their time on; indeed, I think it's very helpful in understanding a lot of academic identity politics. (Even more important, with Nietzsche, I think one needs to understand the non-rational psychology of people [their cruelty, malice, envy, resentment, fearfulness etc.] to really understand the meaning of what they say and do, superficial appearances notwithstanding.) But Prof. Heath's original essay was not disputing this: indeed, he conceded that the social situation of those studying the oppressed will bias their approach, whether they are oppressor or oppressed. His point, as I read him, was that when the oppressed study themselves, they tend to do so extremely uncritically, moralizing their positions instead of defending them with evidence and arguments. Yap's reply was a non-sequitur with regard to Heath's article, though she now says she was being "sarcastic." Sarcasm only works, however, if it's responsive to what was being said.
At the FP blog (where there isn't even a link to this post!), a commenter "Susan" makes a nice point:
Audrey, I don’t think that you’re reading Leiter’s response to you correctly or charitably. Leiter called your response to the Heath piece a “non-sequitur,” and hence, he gave a philosophical reason for his implicit conclusion that your piece, whatever its independent merits, was not argumentatively relevant to the Heath piece that you took yourself to be responding to. Many top-notch articles and books in philosophy, as well as blog posts, personal conversations, etc. correctly and non-aggressively use a charge of “non-sequitur” to advance an argument. Thus, your claims that Leiter “wrote a dismissal” and that this dismissal was caused by a “preoccupation with adversariality” are simply false and unfounded, respectively. A dismissal, on the other hand, would not have provided a compelling reason for thinking that your piece was not argumentatively relevant to the Heath piece. In honesty, I agree with Leiter here that your piece does not engage with the claims made by Heath, changes the subject, and then declares a conclusion irrelevant to Heath’s to be probable or proven.
I can not resist noting, for the annals of the New Infantilism, that instead of linking to this post directly, Prof. Yap uses something called "do not link" to link to it. Yap and co-conspirators apparently believe that by doing this, they do not add to the google prominence of this blog. Alas, it's way too late for that.
...and gives money to charity and now feels good about himself. How much harm is he doing by working at the hedge fund? I guess that doesn't count. How much good would he and the hedge fund managers do if they gave all their money to Bernie Sanders? Can't be measured effectively, so doesn't count.
I first began tweeting my support of Donald Trump for the Republican nomination a few days ago and now the latest poll shows that Trump has surged to the head of the Republican pack. Well done philosophers!
UPDATE: Reader Howard Berman writes: "You know of course, if Trump actually gets elected, he’ll redo the Whitehouse into the Taj Mahal financed by a regressive tax on the middle class and poor. People I know in the business class detest him, perhaps for them he's like their reflection in a funhouse mirror. I recall the late Roman Empire had her Trumps too."
ANOTHER: I was startled that some readers think the Trump Bump in the polls was due to his rude remarks about Senator McCain, rather than my endorsement. I realize the American electorate is an appalling sewer of stupidity, but, let's be real: the idea that even Republican voters would gravitate towards a draft-dodging rich kid who insults a veteran, well that's insulting. Seriously, do you think Republican voters are that base and stupid? If you do, you probably believe in the Marxian theory of false consciousness. Jeez.
The University of Wisconsin System would see $250 million in cuts and sweeping changes in its operations, under a proposal put forward by GOP lawmakers Friday that would still be less dramatic than changes proposed by Gov. Scott Walker.
Lawmakers on the Legislature's budget committee are poised to reduce Walker's controversial proposed cuts to the UW System from $300 million over two years to $250 million, which UW System leaders praised, but faculty members on campuses said was not nearly enough. The extra $50 million would be distributed to campuses around the state that are judged by UW leaders to be hardest hit by the cuts, according to a GOP motion.
The Joint Finance Committee would continue for another two years the freeze on tuition for undergraduate state residents that was proposed by the governor and likely 2016 presidential candidate.
In addition, the provisions of academic tenure for professors would no longer be included in state law. The UW Board of Regents could choose to retain tenure under its rules or decline to do so, which would allow it to lay off any faculty in cases of budget difficulties or changes to academic programs.
The hypocrisy is that they reduce funding but freeze tuition: they should take their own neoliberal ideology seriously. Let the University of Wisconsin be a private university, which is what it's becoming. Let it charge what the fabled "market" will bear, but don't slash its funding and freeze its tuition, that's just hypocrisy and cowardice. Let the universities raise salaries to compensate for eliminating tenure, since tenure is the single most important form of non-monetary compensation faculty receive.
Unless the Neanderthal Scott Walker and the Repugs in Wisconsin are soundly defeated, this is America's future.
UPDATE: More on the legislative attack on tenure and other mischief. Comments open for more information, insight, perspective.
Totally believable and totally disgusting. In a civilized society, these pointless people would be separated from the money that makes their excesses possible. (And it's an illusion that this behavior is confined only to the Upper East Side.)
[H]er latest publication, For the New Intellectual, offers a selection of those passages, with an overtly philosophical introduction which places the rest of the system in perspective. At last the eager student can get some sort of overview of the intellectual edifice which is presented for his acceptance. I must say at the outset that I have not found the offering very palatable. Not, let me hasten to add, because I disagree with the conclusions—free trade, a minimum of governmental interference in the economy, the immorality of altruism, are, I think, eminently justifiable intellectual positions. Rather it is the paucity of rational arguments, the frequency with which nonsense is offered as self-evident truth, the hysterical ranting against opponents who have had their views distorted beyond recognition, the amateurish psychologizing—in a word, the sloppiness of the whole thing, which forces me to regard it as a paradigm of philosophical incompetence. The temptation is to see it as a huge joke, a farce by means of which its creator can laugh at the gullible. But at the risk of being taken in I shall treat this book seriously, with perhaps only the popularity of the doctrine to justify the enterprise. My method shall be the following—I shall quote, sometimes at length, from the book, and then comment on the material presented.
And this from the conclusion equally sharp:
It is not difficult to understand the attraction Ayn Rand has for the uninstructed. She appears, I suppose, to be the spokesman for freedom, for self-esteem, and other equally noble ideals. However, patient examination reveals her pronouncements to be but a shroud beneath which lies the corpse of illogic. Those who are concerned with discovering the principles of a sound social philosophy can read and study libertarian thought at its best. The ludicrously mistitled “philosophy of Ayn Rand” is a sham. To those who are travelling her road I can only suggest its abandonment—for that way madness lies.
(1)....If a professor fails to attain a minimum threshold of performance based on the student evaluations used to assess the professor’s teaching effectiveness, in accordance with the criteria and rating system adopted by the board, the institution shall terminate the professor’s employment regardless of tenure status or contract. (2) The names of the five professors who rank lowest on their institution’s evaluation for the semester, but who scored above the minimum threshold of performance, shall be published on the institution’s internet site and the student body shall be offered an opportunity to vote on the question of whether any of the five professors will be retained as employees of the institution. The employment of the professor receiving the fewest votes approving retention shall be terminated by the institution regardless of tenure status or contract.
The first provision is bad enough--a legislatively authorized breach of contract and due process--but the second is just vicious and insane.
(Thanks to Chris Surprenant for the pointer.)
UPDATE: Reader Prabhu Venkataraman calls to my attention that this nasty piece of legislation has been killed in committee.
What a great phrase; I owe it to a philosopher in the UK, who used it with reference to this. (He gave permission to quote, initially with his name, but then he got worried he would fall prey to SJWs, so asked that I not use his name.)
Periodically, readers call my attention to the bizarre Wikipedia page on Critchley, which if he didn't write it himself, must have been written by his research assistants or students. (He links to it from his homepage, a giveaway.) There are serious philosophers profiled on Wikipedia (see, e.g., Quine or Adorno), and their entries do not contain summaries of all their books, as Critchley's does, as though they were significant works of philosophy. Nothing is included that would indicate his actual reputation as a lightweight hack, even among scholars of the Continental traditions. Wikipedia is often a disaster when it comes to profiles of living people, but this is really an embarrassment. (I should note that his Wikipedia entry was first called to my attention long before his drinking buddy at the New York Times brought him on as "moderator" of The Stone blog. It has been this ridiculous for awhile.)
A bill is introduced to require all professors to teach eight courses per year (rather than four). This would, among other things, involve a massive breach of contract, I expect, and it would, within a year, destroy the university as faculty fled. But since the legislators who propose measures like this have no conception of what research is, or what a scholarly reputation is, they may not care.
I was corresponding with a philosopher elsewhere about yet another cyber-example of the pathetic identity politics/language police, whom my correspondent described as an SJW, or "social justice warrior." I had not heard the term before, but my correspondent's explanation of it is worth sharing:
Functionally defined, "SJW" designates someone who monitors cyberspace for slights or miscues that reveal bias, and then exploits the various tools of social media to shame the offender, express outrage, and summon the digital mob, whilst achieving for themselves a righteous fame that ties their identities and their actions to the heroes and achievements of the civil rights movement, the landmark moments of which preceded their adulthood. SJWs divide the world, GWB-like, into the evildoers ("shitlords") and the oppressed, with the possible, but problematic remainder, being allies, whose status is ever tenuous and usually collapses into shitlord. SJWs do not distinguish between major and minor offenses -- unintentionally using "transgender-ed" instead of "transgender" is as unforgivable as any other act of oppression -- nor do they distinguish repeat and systematic from first-time offenders. They employ a principle of interpretation that is something like the opposite of charity. (If the utterance gives offense under one interpretation, that interpretation is correct.) It is a harsh "justice".
Indeed, it's unclear whether SJWs do not fully grasp the cruelty and inhumanity of their cybermob shame tactics, the anguish it causes, typically to the socially clueless and ASD spectrum types (itself a form of ableism), or just people with older, less plastic, brains, who are unable to keep pace with the rapidly shifting pronoun and non-slur requirements, or whether this is fully grasped, and indeed the retributive point of the exercise. In any case, the SJW hallmark is cruelty in the name of compassion. (And creating incredibly dangerous environments in the name of "safe space".)
Well, as a Nietzsche scholar, I can hardly tell you anything you don't already see better here. The difference between the Christian slave revolt and this one is that with Christianity at least, there is forgiveness.
The irony, of course, is that the SJW squanders his or her efforts on matters that rarely have anything to do with justice.
ADDENDUM: A reader in the UK writes:
I wanted to send you a quick note with regard to your most recent post on "social justice warriors". Whilst I am entirely sympathetic to your criticisms of the online mobs, vague identity politics, etc. I thought that seeing as you hadn't heard the term before you might want to be made aware that it originated and still continues to be used almost exclusively (to the best of my knowledge) as a pejorative by so-called 'Men's Rights Activists' (read: genuinely horrible and regressive misogynists) to describe anyone with a liberal or progressive disposition. Without impugning your correspondent, I am immediately suspicious when the term is used as it suggests (and originated from) an entirely different and also toxic version of identity politics. I think the most mainstream use of the term so far has been in the 'Gamergate' movement, which many (myself included) think was a thinly veiled attempt by the same misogynists to create an aura of legitimacy around their sending of rape and death threats to relatively benign (if sometimes mistaken) critics of video game tropes/culture.
Anyway, given the amount of baggage the term carries, I worry that you might (unintentionally) be, or be seen to be, lumping yourself in with a line of thought that is altogether more horrible than your actual political and moral beliefs. A google search of social justice warrior, or especially SJW, will demonstrate that its still very much the preserve of a nasty sort.
Though of course you could still agree with the definition given by your correspondent without necessarily endorsing all the horribleness associated with the term, I think there are some worrying signs in the definition itself (like the move towards claiming victimhood on neurosciencey terms) which are suggestive of additional beliefs on your correspondent's side, and of course the term itself is still used exclusively as a slur by a particular sort.
All news to me (I had never even heard of "Gamergate," though have now looked it up)! I'm quite sure my correspondent had nothing to do with any of this, far far from it in fact. It still seems to me an apt term for describing a kind of facile and superficial cyber-posturing.
ANOTHER: Some readers disputed the genealogy of the SJW term, though I don't think its etiology matters. See also this comment just submitted to the open thread.
ADDENDUM: A reader sends along this sophomoric prattle; The Monist must have fallen on hard times to be publishing material like this. The abstract alone will probably be enough for most readers, but do press on, it gives one real insight into the nether regions of the 'profession' where no actual intellectual standards prevail. Imagine, an entire paper organized around an alleged "conflation" that any smart undergraduate would avoid!
Professor Pessin compared Gazan Palestinians to “rabid pit bulls” who need to be caged. He described the Palestinian-Israeli conflict as a cycle of letting the “snarling dogs” out of their “cage” and then beating them back into it. One person named Nicole commented on the post suggesting the “dogs” be put down. Professor Pessin responded, “I agree.” Professor Pessin directly condoned the extermination of a people. A member of our community has called for the systematic abuse, killing, and hate of another people.
(Thanks to Lukas Slothuus for alerting me to this story.)
ADDENDUM: Prof. Pessin offers an "apology" here, though, oddly, without clearly renouncing the view that Palestinians are "dogs."
UPDATE: IHE now has an informative item on this affair. Prof. Pessin thinks it is a defense of his slurs to report that they were only aimed at Hamas, the elected representative of the Palestinians in Gaza. He also makes the ludicrous claim that this is all an attempt to silence him, an outspoken proponent of Israel (when has an outspoken proponent of Israel ever been silenced in the United States?). On the other hand, students asking the Administration to denounce Prof. Pessin's remarks are wrong to do so: it is not the job of a college administration to police or editorialize about faculty speech.
Rightly so, do read the whole thing. From the conclusion:
In my view, in this book Fuller lends support to some dicey propositions, including creationism and intelligent design, the ideas of Teilhard de Chardin, neurotheology, and transhumanism, not to mention an epistemology of divine psychology. By itself that would not trouble me. What troubles me -- I should say, annoys me -- is that he just avers these things. There is very little argument in this book. In place of it are obsessive self-citations to the author's other publications. That annoyed me because I had time and occasion to read his new book, only to find out that I cannot understand it without reading twenty others by the same author, including maybe even his dissertation. Without studying the earlier books, I can't understand the point of this one, yet nothing in this one makes me want to read those others.
One does begin to wonder whether Fuller is really bonkers, or whether this is all simply to be chalked up to narcissistic stupidity.
A group of researchers, led by Ron Eglash, from the field of Science Studies (STS) have written this petition to 4S (Society for Social Studies of Science) to adopt a resolution that STS scholars should advocate that science should not be misrepresented in class-rooms in public schools, i.e. evolution should be taught in public schools, and that 'intelligent design' and 'creationism' misrepresent evolution.
...against outspoken law professor (though see the very good statement by the Law Dean towards the end of the article). This is really appalling. The only silver lining is that I guess they concluded they couldn't get away with firing him outright.
[I]f you are looking for a traditional understanding of modernism and of Deleuze and Guattari, you are bound to be greatly disappointed, because the idea of understanding as a stable and unified meaning is challenged and usurped here. This is not only because there are many different and sometimes incompatible views drawn together. It is also because many of the interpretations of modernism are often self-avowedly evasive and performed as such. At its most extreme, this effect brings us close to one of Deleuze's favourite authors, Lewis Carroll, and the mad tea-party. It turns out that to understand modernism we have to understand that we cannot understand what modernism is but rather experience what it does as something disunited and discombobulating....
I will conclude with a perhaps churlish qualm or cranky misgiving, not so much about the quality of this volume on the terms it has set itself with respect to artistic modernism and Deleuze and Guattari, but rather to extensions of the modern that seem essential 'in these times', as they say. The worry came about when reading the outstanding glossary entry on the rhizome, written by Eugene Holland. He is one of the foremost and most impassioned commentators on Deleuze and Guattari and politics, in particular in relation to their critique of global capitalism. So, in reflecting upon the idea of the 'rhizome-book' he remarks that 'the aim of such a book . . . is not to represent the world as it is or what it means, but to survey and map its tendencies and becomings, for better and for worse, so as to be able to affirm the former and avert the latter' (272). It is of course no coincidence that Holland reminds us of the debt to Marx in Deleuze and Guattari and political modernism. This progressive political and philosophical side of modernism is strangely lacking in the book. It is an absence that cannot be seen as a flaw on its own terms, yet it made me feel uneasy and fleetingly sad. I wanted to scream a new slogan: Modernism is collectively political, or it dies. No doubt the authors will respond that their works are political in the sense of seeking to change situations for the better on a micro-political plane. True. Yet I sensed too great an emphasis on individual ills and local connections, rather than collective action, for either Deleuze or modernism to be up to the challenges of the collapse of progressive late-modern societies and their eyeless tottering into something far worse.
This nonsense would surely have been enough to make Marx long for the philosophical sobriety of Bruno Bauer.
...since Socrates taught Plato "on a rock." As the philosopher John Armstrong (Southern Virginia), an actual ancient philosophy scholar, notes in the first comment: "Plato observed Socrates in the public square. Aristotle studied at Plato's estate. Both had wealth that freed them to pursue their inquiries full time."
From 2009. (Although I had removed that post after Mr. Koepsell asked me too, he's been cyber-stalking me ever since.)
ANNALS OF JUVENILE STUPIDITY: Mr. Koepsell, not being grown up, actually e-mailed my Dean, asking him to "investigate" (!) my having allegedly defamed him! (My Dean gets lots of e-mails from crazies complaining about anyone on the faculty who may have said something offensive to some random crank--he doesn't respond, needless to say, though he usually forwards them so that faculty are aware of their cyber-stalkers.) If Mr. Koepsell doesn't want to be described as a cyber-stalker, then he should not have spent the last couple of years obessiviely tweeting and re-tweeting hundreds of insulting, abusive or defamatory comments about me, or showing up in comment thhreads where I have commented or been mentioned in order to insult or harass me.
Continental Philosophy Farhang Erfani, a philosopher at American University, provides a useful set of links to news, events, interviews, reviews, videos, etc. related to "Continental philosophy" (broadly construed)