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An impassioned critique of the Kantain paradigm of objectivity, "pure reason," that reveals the roots of sexism with the Western philosophical tradition.
- Sales Rank: #6128438 in Books
- Published on: 2005-12-07
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .72" w x 6.00" l, .88 pounds
- Binding: Paperback
- 264 pages
Review
“In her interesting and provocative book, Robin May Schott focuses our attention on two central themes emerging from the context of an examination of sexual relations in which philosophy has operated. First, she asks the reader to wonder about the philosophical significance of the historical absence of women from philosophy, and, second, to consider the social implications of a philosophy constructed on this basis. Her conclusions are to see the suppression of the erotic theme of human existence from philosophical contemplation to be an expression of a philosophical response to morality; women have been viewed not only in terms of their life-giving sexuality, but also to embody the threat of death as well.”
—Canadian Philosophical Reviews
“Schott’s book stands as a good introduction to sexism in Western thought.”
—International Studies in Philosophy
“This fascinating book is an important contribution to the expanding literature that seeks to expose the ideological, often misogynist, biases that pervade the Western philosophical tradition.”
—Alison Jagger, University of Colorado
“A provocative inquiry into the role of intellectual asceticism in Western philosophy and its effects on the status and treatment of women. Schott’s aim, in my view, is not so much to undercut or jeopardize philosophy as to invite further reflection on unexamined premises of philosophical thought.”
—Fred Dallmayr, University of Notre Dame
“A masterpiece of scholarship and critical interpretation that questions some of the most fundamental assumptions of the Kantian paradigm. Her avowedly feminist approach is bolstered by the instruments of social history and puts Kant’s philosophy in a fresh and provocative perspective. A bold original work, it will be a landmark in Kant scholarship.”
—George Schrader, Yale University
About the Author
Robin May Schott is Associate Professor of Philosophy at the University of Louisville.
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About the domination of Logos in Western culture
By MWin
This studied scholarly work puts some demands on the cerebral capacity of the reader. Robin May Schott accounts for the way in which female nature and the sensuous aspect of reality have been diabolized in historical culture and in the history of religion. It is quite interesting and gave me some new insights. Schott says that Immanuel Kant wants to achieve a knowledge that is "pure", untainted by the sensual and the bodily, something which Schott argues leads to a "fetishism of objectivity". Kant's fixation on the term "Pure" is evident from his writings. This goes back to Plato and further beyond. Plato said that pure thought is only achieved by cutting oneself off from all of the sensations of the body, which serve only to impede the soul's quest for truth among the otherworldly Forms. In this conception, the purity of truth stands in opposition to partaking in physical reality. The phenomenal world is systematically devalued in relation to the realm of pure thought.
Correspondingly, in Kant, the objects of knowledge are constituted by the pure forms of thought in conjunction with the pure forms of intuition, whereas the representation of the world is merely subjective, which implies a devaluation of physical reality and the bodily. Kant's systematic purification divests both the subject and the object of all immediate, sensuous, and qualitative features. The forms of human intuition and understanding become the incarnation of purity. It follows that the world becomes devoid of personal meaning and value. Schott says:
"[The] Kantian objectification of both subjects and objects is also a manifestation of the ascetic denial of sensuality. But Kant's exclusion of feeling and sensuality from cognition, morality, and aesthetic enjoyment does not indicate that these facets of existence are in fact irrelevant to the Kantian project. Rather, the intensity with which pure rationality is pursued suggests an interest in denying the erotic component in knowledge, morality, and art" (p.171).
But if ascetic consciousness seeks to reject the body, how can it exist in a body? Schott continues:
"[The] desire to attain an immortal truth that is not possible in temporal existence leads the Platonic philosopher to a love of death. The problem of the incarnation of pure consciousness is also evident in Kantian philosophy, in which pure forms of thought are constitutive of the phenomenal only at the price of excluding noumenal reality from knowledge. Both solutions indicate that the ascetic ideal can only be realized by denying the 'reality' of phenomenal existence" (p.172).
Schott's book leads me to the conclusion that the Platonic and Kantian paradigm is really a form of ascetical mysticism, a quest for God, rather than a search for an objective knowledge about reality. Thus, we have muddled the issue by regarding them as philosophical systems serving to attain objectivity. In the historical record, such ideas have served the purpose of liberating our conscious faculty from bodily identity. Thus, we have managed to divest ourselves of concrete thinking, a notorious phenomenon in the history of mankind. But since we have now liberated the thought and attained abstract thinking, it is time to see through the underlying agenda of these oldfangled thinkers and go beyond them, unless we are on a quest for worldly transcendence to attain the 'unio mystica'.
Schott, however, analyzes the ascetic trend in Western philosophy differently. She couples it with factors of society, especially economical relations and people's relation to commodities, i.e. the way in which we have become alienated from the products of our own work. I am sceptical of this analysis and the way in which Schott understands the transcendentalist trend in only negative terms, as a means of repression of the feminine and sensuous aspect, especially in the authors themselves. The book would have benefitted from a more benevolent view of transcendentalism, as a means of achieving emancipation of personality and consciousness (which has however acquired such exaggerated dimensions in Western thought that it has turned negative). That's why the book doesn't get the highest grade in my evaluation.
However, Schott puts her finger on an important aspect of Western thought, an illness that continues to this day. I am thinking, for example, of an author like Edward F. Edinger (1922-1998) who elevates "consciousness and ego formation" as the highest enterprise in human life: "Thus, the individual's striving for consciousness becomes the modern formulation of the venerable idea of labouring in the vineyard of the Lord, and the new answer to the age-old question of the meaning of life" ("The Creation of Consciousness", p.58). The ego must strive to achieve immortality among the otherworldly Forms, untainted by physical reality. It carries very strong overtones of transcendental philosophy and religion. It isn't really psychology, which must remain rooted in Mother Earth. It is remarkable, how firmly rooted this standpoint remains in Western thinking, of elevating "pure consciousness" to the detriment of sensuous reality. Schott's book is an important contribution to the understanding of our collective psychology. In my experience, the average intellectual is still rather Kantian in his/her outlook, despite the fact that the scientific trend is toward a realist perspective and a more bodily-oriented outlook, to the detriment of the idealist perspective of a mind alienated from reality.
-M. Winther
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