James William Lincoln

The act of welcoming is often the first step in shaping the participatory contours of a collective’s social landscape. How and if individuals are invited into a space is often a product of the formal and informal social mechanisms used to facilitate newcomer or returner inclusion or exclusion. Notably, philosopher Iris Marion Young points out that greetings, as everyday communicative gestures, amount to acts of public acknowledgment. Moreover, during a successful greeting, Young argues that greeters announce themselves as “ready to listen” and “takes responsibility for her relationship to her interlocutors,” in addition to meeting the greeted’s basic need for recognition. In light of these observations, this paper argues that we have good reasons to think that welcomings, as a subcategory of greetings, require us to adapt our classroom communication norms, policies, assignments, and curricula in important ways. Specifically, they should change to publicly acknowledge our students’ dignity as potential knowers; to see them as contributors to the classroom space. Additionally, this paper offers a non-exhaustive list of three guidelines that can be useful when navigating these efforts and the challenges associated with the practice of welcoming.

Review: Brandon Absher, The Rise of Neoliberal Philosophy: Human Capital, Profitable Knowledge, and the Love of Wisdom (Lanham, MD: Lexington Books, 2021), 196 pages./ This review explores Brandon Absher’s (2021) The Rise of Neoliberal Philosophy: Human Capital, Profitable Knowledge, and the Love of Wisdom. Rise offers an accessible breakdown of Neoliberalism, its cultivation of the Neoliberal University, an argument for the claim that academic philosophy has contracted neoliberal predilections, and some thoughts about what should be done as a result. The book is, by all accounts, a strong critical deconstruction of institutionalized philosophy and the role academic philosophers often play in perpetuating many of its exclusionary practices. Absher’s work is rigorous and often echoes Herbert Marcuse’s 1937 claim that the imagination is the rational faculty of freedom.

As Avatar: The Last Airbender concludes, Aang faces an ethical challenge. Philosopher Terrance McConnell notes that many people think of ethical dilemmas as occurring when a person “regards herself as having moral reasons to do each of two actions, but doing both actions is not possible”. Air Nomads live a quasi‐monastic life of non‐attachment, peace, and freedom. Aang, as an Air Nomad, is generally portrayed as deeply compassionate, even as he struggles with having to grow up in wartime. In contrast to Sublime Ahimsic Practice, Avataric philosophy pulls its inspiration from a different source. Aang's dilemma seems to be genuine: his Avataric duties and Air Nomadic beliefs prescribe non‐negotiable obligations that pull in different directions. Sublime Ahimsic Practice aims to remind us that we are all worthy of being treated like we are worth giving a chance.