July 2011 Archives

Collaborative Research in Philosophy

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Using Twitter for Research
Originally uploaded by cplong11
Today in the Foster Auditorium of the Pattee/Paterno Library, my undergraduate research assistant, Lisa Lotito, and I gave a presentation about the workflow we use in doing philosophical research. 

I have written in some detail about my basic research cycle, but this presentation allowed us to articulate more fully how we use the collaborative power of digital media to do scholarly research in philosophy.

The process begins with a discussion about my current book project on Socratic and Platonic politics. Once Lisa had a sense of the project, we were able to delineate a basic set of sources on Plato's Phaedo for a chapter on that dialogue I was also going to present at the 2011 Hermeneutisches Kolloquium in Freiburg.

The presentation, the Prezi for which I embed below, articulated how we created a shared collection on Mendeley to manage pdf resources, how Lisa added notes to Mendeley summarizing some of the main points of those articles and how they related to my thesis. We discuss how I use Dropbox to collect all the documents and Evernote and GoodReader to annotate the pdf files. 

We used direct messaging in Twitter to communicate in a dynamic and asynchronous way that allowed me to request more resources or ask Lisa to look for specific issues in the secondary literature. This was particularly helpful during the two week period when I returned to the primary text to develop the details of my interpretation. I was able to rely on Lisa to help me recall the terms of the debate in the secondary literature on an issue or theme in the dialogue.

I used Word and Scrivener to write the chapter and, because of the ongoing limitations of Mendeley with citations, we returned to Zotero to add citations.  Obviously, the constellation of technological tools we used to do this research is varied and perhaps complex; but what stands out, it seems to me, is the way Lisa and I were able to work in a collaborative way to do serious philosophical research. The asynchronous nature of our communication and the digital medium of many of the texts to which we referred allowed us to work in a collaborative way even when we were often at opposite ends of the Commonwealth.

My hope is that this might serve as one model for collaborative research in the humanities; for we have not historically cultivated the models of scholarly apprenticeship in the humanities that the sciences and social sciences have when they undertake research with students in their labs and research groups.

Platonic Writing and the Practice of Death

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Speaking at the FRIAS
Originally uploaded by cplong11
FREIBURG, GERMANY - Today at the Freiburg Institute of Advanced Studies, I presented a paper entitled The Politics of Finitude in Plato's Phaedo at the 2011 Freiburger Hermeneutisches Kolloquium, whose theme was Hermeneutik (in) der Antike.

The paper, written specifically for this conference, will also be the middle chapter of my book on Socratic and Platonic politics.  This chapter traces the differences and continuities between what I have been calling the topology of Socratic politics and the topography of Platonic politics. The Phaedo, I argue, is perhaps Plato's most eloquent political dialogue. To quote from the paper:

Its eloquence, however, is not heard in the political theories it sets forth or in the dogma it allegedly establishes, but in the way the poignant things Socrates says to and with his friends on the last day of his life are woven together into a written recollection that requires those who enter into dialogue with it not merely to reflect upon, but also to act differently in the footsteps of the words encountered there.

You can, I hope, hear the influence of Gadamer here, who argued that genuine interpretation requires the willingness of the interpreter to risk entering into dialogue with the text in such a way that the interpreter's own thoughts and possibilities are brought into play (Truth and Method, 388).

The paper traces the way Kebes and Simmias are themselves transformed by the power of the things Socrates says to them, moving then in the second half to trace the ways Platonic writing attempts to transform the course of the life of the interpreter of the text by showing Phaedo practicing what Socrates calls a "second sailing" with Echecrates.

If politics, for Socrates, is a way of caring for the soul, then Plato has given us a provocative vision of politics in the Phaedo.

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Aristotle on the Nature of Truth   The Ethics of Ontology

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