Evolutionary psychology is one of many biologically informed approaches to the study of human behavior. Along with cognitive psychologists, evolutionary psychologists propose that much, if not all, of our behavior can be explained by appeal to internal psychological mechanisms. What distinguishes evolutionary psychologists from many cognitive psychologists is the proposal that the relevant internal mechanisms are adaptations—products of natural selection—that helped our ancestors get around the world, survive and reproduce. To understand the central claims of evolutionary psychology we require an understanding of some key concepts in evolutionary biology, cognitive psychology, philosophy of science and philosophy of mind. Philosophers are interested in evolutionary psychology for a number of reasons. For philosophers of science —mostly philosophers of biology—evolutionary psychology provides a critical target. There is a broad consensus among philosophers of science that evolutionary psychology is a deeply flawed enterprise. For philosophers of mind and cognitive science evolutionary psychology has been a source of empirical hypotheses about cognitive architecture and specific components of that architecture. Philosophers of mind are also critical of evolutionary psychology but their criticisms are not as all-encompassing as those presented by philosophers of biology. Evolutionary psychology is also invoked by philosophers interested in moral psychology both as a source of empirical hypotheses and as a critical target.

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Stanford Encyclopedia of Philosophy

Glocalization: Time-Space and Homogeneity-Heterogeneity

The essential introduction to the most important texts in post-colonial theory and criticism, this second edition has been thoroughly revised and updated to include 121 extracts from key works in the field. Leading, as well as lesser known figures in the fields of writing, theory and criticism contribute to this inspiring body of work that includes sections on nationalism, hybridity, diaspora and globalization. The Reader's wide-ranging approach reflects the remarkable diversity of work in the discipline along with the vibrancy of anti-imperialist writing both within and without the metropolitan centres. Covering more debates, topics and critics than any comparable book in its field, The Post-Colonial Studies Reader is the ideal starting point for students and issues a potent challenge to the ways in which we think and write about literature and culture.

The Post-Colonial Studies Reader

In the past twenty years, intersectionality has emerged as a compelling response to arguments on behalf of identity-based politics across the discipline. It has done so by drawing attention to the simultaneous and interacting effects of gender, race, class, sexual orientation,andnationaloriginascategoriesofdifference.Intersectionalargumentsandresearchfindingshavehadvaryinglevelsof impact in feminist theory, social movements, international human rights, public policy, and electoral behavior research within political science and across the disciplines of sociology, critical legal studies, and history. Yet consideration of intersectionality as a research paradigm has yet to gain a wide foothold in political science. This article closely reads research on race and gender across subfields of political science to present a coherent set of empirical research standards for intersectionality.

When Multiplication Doesn't Equal Quick Addition: Examining Intersectionality as a Research Paradigm

This essay argues for a paradigm shift in what counts as learning and literacy education for youth. Two related constructs are emphasized: collective Third Space and sociocritical literacy. The construct of a collective Third Space builds on an existing body of research and can be viewed as a particular kind of zone of proximal development. The perspective taken here challenges some current definitions of the zone of proximal development. A sociocritical literacy historicizes everyday and institutional literacy practices and texts and reframes them as powerful tools oriented toward critical social thought. The theoretical constructs described in this article derive from an empirical case study of the Migrant Student Leadership Institute (MSLI) at the University of California, Los Angeles. Within the learning ecology of the MSLI, a collective Third Space is interactionally constituted, in which traditional conceptions of academic literacy and instruction for students from nondominant communities are contested and replaced with forms of literacy that privilege and are contingent upon students' sociohistorical lives, both proximally and distally. Within the MSLI, hybrid language practices; the conscious use of social theory, play, and imagination; and historicizing literacy practices link the past, the present, and an imagined future.

[Note: The author discusses the research presented in this article in a podcast presented by the “Voice of Literacy”: http:www.voiceofliteracy.orgposts28304].

本文认为有需要转换一个新的思维典模，去看清楚青年所学习的，与所接受的读写教育，什么是最重要。本文着重两个相关的建构: 集体性第三空间与会批判式的读写能力。集体性第三空间这个建构，是从文献记载的研究中建立而成，它可以视作为一种特殊的最近发展区。这观点质疑一些最近发展区的流行定义。社会批判式的读写能力这个建构，把日常与制度上的读写惯例与篇章历史化，并给予新的框架作为指导批判性社会思想的总方针。本文所描述的理论建构是从一个洛杉矶加州大学移民学生领导能力协会(MSLI)的经验个案推究得出的。在这个移民学生领导能力协会的学习生态里，一个集体性第三空间因互动而产生。在这个集体性第三空间里，对学术性读写能力的传统看法，以及为弱势社群学生所提供的教学，均受质疑。取而代之是多样读写能力的看法。这些多样读写能力是因学生不同的實際生活情況的需要而有有选择性的差异，而这些實際生活情況是与学生的远距离与近距离的社會歷史息息相关。在这个移民学生领导能力协会里，混合的语言惯例、社會理論的自覺运用、 玩耍、想像、以及把读写惯例历史化的做法等都与过去、现在、和想象的将来连接起来。

[Podcast: http:www.voiceofliteracy.orgposts28304].

Cet essai fait etat d'un changement de paradigme relatif a ce qui est important en termes d'apprentissage et d'enseignement pour les jeunes. L'accent est mis sur deux concepts lies l'un a l'autre: le Troisieme Espace collectif et le lettrisme sociocritique. Le concept de Troisieme Espace collectif repose sur un corpus de recherche existant et peut etre considere comme une sorte de zone de prochain developpement. La perspective adoptee ici met en question certaines definitions habituelles de la zone de prochain developpement. Un lettrisme sociocritique historicise le quotidien, les pratiques de lettrisme institutionnelles et les ecrits, et les restructure en tant que puissants outils orientes vers une pensee sociale et critique. Les concepts theoriques presentes dans cet essai sont issus d'une etude de cas empirique de l'« Institut de Direction des Etudiants Immigrants » (Migrant Student Leadership Institute - MSLI) de l'universite de Californie a Los Angeles. Au sein de l'ecologie de l'apprentissage de cet institut un Troisieme Espace collectif s'est constitue de facon interactive, dans lequel les conceptions traditionnelles du lettrisme academique et de l'instruction destinee aux etudiants des communautes non dominantes ont ete contestees et remplacees par des formes de lettrisme qui privilegient et sont contingentes a la vie socio historique des etudiants, aussi bien proche que lointaine. Au sein de l'Institut, des pratiques hybrides de langage, l'utilisation deliberee de la theorie sociale, le jeu et l'imaginaire, et l'historicisation des pratiques de lettrisme font le lien entre le passe, le present et le futur imagine.

[Podcast: http:www.voiceofliteracy.orgposts28304].

يقدم هذا المقال حججا لتحويل نموذجي في ما يعتبر تعلم وتعليم القراءة والكتابة للشباب. ونذكر منظورين مترابطين: المكان الثالث الجمعي والقراءة والكتابة في النظرية الاجتماعية النقدية. يبني منظور المكان الثالث الجمعي على أعمال بحثية قائمة ومن المستطاع أن يعتبر نوعا خاصا من منطقة النمو القريب المدى. يتحدى الموقف المأخوذ ها هنا بعض التعريفات الحديثة لمنطقة النمو القريب المدى. تتأرخ معرفة القراءة والكتابة الاجتماعية النقدية ممارسات يومية ومعرفة القراءة والكتابة المعهدية ونصوصها ويعيد إطارها كأدوات قوية تتوجه إلى تفكير اجتماعي نقدي. اشتقت المفاهيم النظرية الموصوفة في هذا المقال من حالة دراسة ميدانية لمعهد قيادة طلاب المهاجرين بحامعة كاليفورنيا في لوس أنجليس. ومن ضمن البيئة التعلمية لدى المعهد، يتكون المكان الثالث تفاعليا بحيث المفاهيم التقليدية لمعرفة القراءة والكتابة التعلمية والتعليمية للطلاب من مجتمعات أقلية متحدية وبالتالي مستبدلة بأشكال معرفة القراءة والكتابة التي تميز وتعتمد على حياة الطلبة الاجتماعية التاريخية من قريب وبعيد. وفي المعهد، تربط ممارسات اللغة الهجينية، واستخدام النظرية الاجتماعية عن عمد في اللعب والتخيل، وتأرخ ممارسات معرفة القراءة والكتابة إلى الماضي والحاضر والمستقبل المتخيل.

[Podcast: http:www.voiceofliteracy.orgposts28304].

В данном эссе приводятся доводы в пользу изменения парадигмы, используемой при обучении молодежи и становлении грамотности среди молодых людей. Основное внимание уделяется двум взаимосвязанным категориям: коллективному третьему пространству и социокритической грамотности. Само понятие коллективного третьего пространства основано на существующих исследованиях и может рассматриваться как один из типов зоны ближайшего развития. Предложенная в статье точка зрения на зону ближайшего развития коренным образом отличается от современных представлений об этом явлении. Социокритическая грамотность рассматривает практику и тексты, существующие в рамках бытовой и институциональной грамотности, как исторические явления, а затем создает из них мощные инструменты, ориентированные на развитие критической общественной мысли. Теоретические конструкты, описанные в данном эссе, берут свое начало в эмпирическом социологическом исследовании, проведенном Институтом лидерства студентов-иммигрантов (MSLI) Калифорнийского университета Лос-Анджелеса. В соответствии с практикуемыми в MSLI подходами к обучению, коллективное третье пространство формируется в интерактивном взаимодействии, когда ломаются традиционные концепции академической грамотности и обучения студентов из недоминантных сообществ, и им предлагаются формы грамотности, которые обеспечивают им привилегии и всецело – и в зоне ближайшего, и в зоне отдаленного развития – зависят от социоисторических параметров жизни студентов. На территории MSLI практикуется смешение языков, сознательное использование социальной теории, игры, полета фантазии и исторического подхода к развитию грамотности, что позволяет связать прошлое, настоящее и предполагаемое будущее.

[Podcast: http:www.voiceofliteracy.orgposts28304].

Este ensayo aboga por un cambio en el paradigma sobre lo que se considera ensenanza y educacion de la cultura escrita en los jovenes. Se enfatizan dos constructos relacionados: el Tercer Espacio colectivo y la cultura escrita sociocritica. El constructor del Tercer Espacio colectivo se basa en una fuente existente de investigacion y puede ser considerado como una zona de desarrollo proximal. El punto de vista que se aboga en este ensayo pone en tela de juicio algunas de las definiciones corrientes de la zona de desarrollo proximal. La cultura escrita sociocritica interpreta desde una perspectiva historica los textos y las practicas de alfabetizacion institucionales y rutinarias, y los vuelve a enmarcar como instrumentos poderosos orientados al pensamiento social critico. Los constructos teoricos descritos en este ensayo proceden del estudio empirico de un caso del Instituto de Liderazgo de Estudiantes Migratorios (MSLI) en la Universidad de California, Los angeles. Dentro de la ecologia de aprendizaje del MSLI, se constituye de forma reciproca un Espacio Tercero en el cual los conceptos tradicionales de instruccion y alfabetizacion academica para los estudiantes de comunidades no predominantes son cuestionadas y remplazadas con formas de alfabetizacion que privilegian y dependen de las vidas sociohistoricas, tanto cercanas como lejanas, de los estudiantes. Dentro del MSLI, practicas hibridas de lengua, el uso conciente de teoria social, el juego y la imaginacion, y la historizacion de practicas de alfabetizacion enlazan el pasado, el presente y el futuro imaginado.

[Podcast: http:www.voiceofliteracy.orgposts28304].

Developing a Sociocritical Literacy in the Third Space

This brilliant, cross-disciplinary work challenges the separatist doctrines which have come to dominate our understanding of the world. Appiah revives the ancient philosophy of Cosmopolitanism, which dates back to the Cynics of the 4th century, as a means of understanding the complex world of today. Arguing that we concentrate too much on what makes us different rather than recognizing our common humanity, Appiah explores how we can act ethically in a globalized world.

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Cosmopolitanism: Ethics in a World of Strangers

PREFACE ix Chapter One: The Ethics of Individuality 1 THE GREAT EXPERIMENT--LIBERTY AND INDIVIDUALITY--PLANS OF LIFE--THE SOUL OF THE SERVITOR-- SOCIAL CHOICES--INVENTION AND AUTHENTICITY--THE SOCIAL SCRIPTORIUM-- ETHICS IN IDENTITY--INDIVIDUALITY AND THE STATE--THE COMMON PURSUIT Chapter Two: Autonomy and Its Critics 36 WHAT AUTONOMY DEMANDS--AUTONOMY AS INTOLERANCE--AUTONOMY AGONISTES--THE TWO STANDPOINTS-- AGENCY AND THE INTERESTS OF THEORY Chapter Three: The Demands of Identity 62 LEARNING HOW TO CURSE--THE STRUCTURE OF SOCIAL IDENTITIES--MILLET MULTICULTURALISM--AUTONOMISM, PLURALISM, NEUTRALISM-- A FIRST AMENDMENT EXAMPLE: THE ACCOMMODATIONIST PROGRAM--NEUTRALITY RECONSIDERED--THE LANGUAGE OF RECOGNITION--THE MEDUSA SYNDROME--LIMITS AND PARAMETERS Chapter Four: The Trouble with Culture 114 MAKING UP THE DIFFERENCE--IS CULTURE A GOOD?--THE PRESERVATIONIST ETHIC--NEGATION AS AFFIRMATION-- THE DIVERSITY PRINCIPLE Chapter Five: Soul Making 155 SOULS AND THE STATE--THE SELF-MANAGEMENT CARD--RATIONAL WELL-BEING--IRRATIONAL IDENTITIES-- SOUL MAKING AND STEREOTYPES--EDUCATED SOULS--CONFLICTS OVER IDENTITY CLAIMS Chapter Six: Rooted Cosmopolitanism 213 A WORLDWIDE WEB--RUTHLESS COSMOPOLITANS--ETHICAL PARTIALITY--TWO CONCEPTS OF OBLIGATION--COSMOPOLITAN PATRIOTISM-- CONFRONTATION AND CONVERSATION--RIVALROUS GOODS, RIVALROUS GODS--TRAVELING TALES--GLOBALIZING HUMAN RIGHTS--COSMOPOLITAN CONVERSATION ACKNOWLEDGMENTS 273 NOTES 277 INDEX 341

The Ethics of Identity

Examines the cultural and political dimensions of what it means to be an African today. The author probes the history of the idea of Africa to illuminate an African identity that extends into the continent's multiple diasporas.

In My Father's House: Africa in the Philosophy of Culture

In 1987, the Center for African Art in New York organized a show entitled "Perspectives: Angles on African Art." The curator, Susan Vogel, had worked with a number of "cocurators," whom I list in order of their appearance in the table of contents of the exhibition catalogue: Ekpo Eyo, quondam director of the department of antiquities of the National Museum of Nigeria; William Rubin, director of the department of painting and sculpture at the Museum of Modern Art and organizer of its controversial exhibit, "Primitivism and TwentiethCentury Art"; Romare Bearden, African-American painter; Ivan Karp, curator of African ethnology at the Smithsonian; Nancy Graves, European-American painter, sculptor, and filmmaker; James Baldwin, who surely needs no qualifying glosses; David Rockefeller, art collector and friend of the mighty; Lela Kouakou, Baule artist and diviner from the Ivory Coast (this a delicious juxtaposition, richest and poorest, side by side); Iba N'Diaye, Senegalese sculptor; and Robert Farris Thompson,

http://appiah.net/wp-content/uploads/2010/10/Is-the-post-in-postmodernism-the-Post-in-Postclonial-Critical-Inquiry-17.2.-1991.pdf

Is the Post- in Postmodernism the Post- in Postcolonial?

Introduction: The Context of Race DAVID B. WILKINS 3 Race, Culture, Identity: Misunderstood Connections K. ANTHONY APPIAH 30 Part 1. Analysis. Against Races 30 Part 2. Synthesis: For Racial Identities 74 Responding to Racial Injustice AMY GUTMANN 106 Part 1. Why Question the Terms of Our Public Debate? 108 Part 2. Must Public Policy Be Color Blind? 118 Part 3. Should Public Policy Be Class Conscious Rather than Color Conscious? 138 Part 4. Why Not Aim for Proportional Representation by Race? 151 Part 5. What's Morally Relevant about Racial Identity? 163 Epilogue K. ANTHONY APPIAH 179 Index 185

Kwame Anthony Appiah

Papers

Cosmopolitanism: Ethics in a World of Strangers

The Ethics of Identity

In My Father's House: Africa in the Philosophy of Culture

Is the Post- in Postmodernism the Post- in Postcolonial?

Color Conscious: The Political Morality of Race