Ethno-Epistemology
Ethno-epistemology examines the entire gamut of human knowledge-related activities ranging from those of ordinary folk and cognitive specialists (e.g. diviners, shamans, priests, magicians, and scientists) to those of epistemologists themselves. Ethno-epistemology includes both domestic and non-domestic epistemological practices, and accordingly regards Western epistemological practices as simply one among many alternative, contingent epistemological projects advanced by and hence available to human beings. In this manner, it aims to decenter and provincialize the definitions, aims, assumptions, methods, problems, and claims of Western epistemology.
In this course we will look at Non-Western epistemic practices through the lens of ethno-epistemology and will consider issues such as: How do epistemic and epistemological activities vary across history, culture, class, race, gender, etc.? In what ways are they similar? What are the differences between the epistemic states and attitudes attributed by using the English word "know" (and its cognates) and those attributed by the epistemic verbs in Non-European languages? Are the intuitions appealed to by epistemologists in the Western tradition found among Non-western peoples, both lay and expert? How does the biological constitution as well as social, cultural, and physical circumstances of humans engender epistemic judgment, reflection, and theorizing? What explains the importance of knowledge claims and knowledge holders (e.g. sages, scientists, priests) in the lives of humans? We will address these questions by examining three Non-Western traditions of epistemology: Yoruba (West African), Nyaya (Classical Indian), & Nahua (Aztec/Indigenous American).
In this course we will look at Non-Western epistemic practices through the lens of ethno-epistemology and will consider issues such as: How do epistemic and epistemological activities vary across history, culture, class, race, gender, etc.? In what ways are they similar? What are the differences between the epistemic states and attitudes attributed by using the English word "know" (and its cognates) and those attributed by the epistemic verbs in Non-European languages? Are the intuitions appealed to by epistemologists in the Western tradition found among Non-western peoples, both lay and expert? How does the biological constitution as well as social, cultural, and physical circumstances of humans engender epistemic judgment, reflection, and theorizing? What explains the importance of knowledge claims and knowledge holders (e.g. sages, scientists, priests) in the lives of humans? We will address these questions by examining three Non-Western traditions of epistemology: Yoruba (West African), Nyaya (Classical Indian), & Nahua (Aztec/Indigenous American).