"So years later, when I found myself in a philosophy course reading Hannah Arendt's The Human Condition, in which Arendt argues that the value of the work of scholars and artists far exceeds the value of the work of laborers in the fields and factories, I knew that she was dead wrong" (173)
"I turned out to be a lousy organizer. I was too timid in public, too conflict averse. I looked about sixteen, and dressed about that age as well, and my mind kept wandering off the strike plans and onto Wittgenstein. So I decided to return to school" (152)
"I've never been seduced by analytic philosophy's pretensions toward absolute clarity of definitions, and I've never believed for a moment that either the genesis or the recpetion of ideas is independent of social identity or embodied experience... [Feminist philosophy] addressed questions of bodily experience, sexuality, and oppression in breathtakingly original ways, using their own experiences for insight, exploring domains mostly ignored in the mainstream, and linking philosophy to social theory in ways that made it more relevant, more connected to the world, more real." (163)
"Linda Bell's Philosophy of Woman course at Georgia State University, where I was doing my M.A. Her confidence that I could someday move from student to teacher both floored me and solidified my determination. She treated me with real respect, as she did all of her students, and became a model for me of a different way to be a philosopher... I only had one other female professor, later at Brown where I took my Ph.D. Martha Nussbaum, who was similar to Linda Bell in exemplifying a kind of feminie philosophical form. Rather than aiming toward 'out-manning' the men, Linda and Martha quietly and confidently went about philosophy in their own way, drawing from their lives but without priviliging their own experience, and insistently bringing philospophy down to earth in both its subject matter and its method" (185)
"One day Aristophanes of Cyrene was asked what benefit he had gained from philosophy. And he... replied... 'that of being able to speak freely to everyone"
"I was a fan of fools"
"the right to a fool"
"foolery is the best form of intellectual life imaginable"
disgust in a discourse offers hold of examination in a way that is never done before. And when they do, questions may be of interest to everyone.
One register of philosophizing -- Particularityから思索をすること：a social movement before an intellectual exercise -- reacting to something with discomfort or disgust but including them into the very engagement rather than ignoring or rejecting them. It manifests as a sense of loss for those who commit to the old, but it simultaneously opens possibility of new kinds of engagements.
Philosophers are often primarily interested in universals, and ignore the particulars. But what if the particularities are precisely forming the universals.
Reactions: hostility, then indifference and placed in the margins even though included, mutual engagement and changes of practices.
The dillema is never done away. Going back and forth like a pendulum. But having the pendulum-esque movement is the "discipline" rather than a set of authoratitive texts -- using the tension as movement. Making things happen in tension. "Only made possible by the tension" "Are you worthy for us"
Contra European exceptionalism -- there are, can be, different kinds of philosophizing.
"you're not part of those special people.
Does it respond to lived concerns? If yes, poetry can be included.