51��������

It is 416 BCE. A group of Athenian men are gathered together for a party, a celebration, a symposium. Among the company are the tragic playwright Agathon, Agathon’s lover Pausanias, the beautiful but doomed Phaedrus, the comic playwright Aristophanes, the doctor Eryximachus, and the (also perhaps doomed) philosopher Socrates. Diotima, a priestess from Mantinea, puts in a surprise appearance. Alcibiades, the glamor boy of Athens, makes a late, splashy, gate-crashy arrival. There are the usual snacks and drinks.

How does one’s social positionality affect one’s status as a knower? Who is heard? Who is believed? This seven-week course is focused on questions of justice and power in relation to knowledge. We will engage with recent work in social epistemology—philosophical theories of belief and knowledge—with an emphasis on feminist epistemologies, anti-racist epistemologies, and epistemologies of resistance. These approaches stress that knowers are embodied, situated, embedded in communities, and have multiple, intersecting social identities.

“Not long ago, a near prerequisite for vanguard architecture was an engagement with theory; lately it has become an acquaintance with art” or so observed Hal Foster in his 2011 book ‘The Art Architecture Complex.’ While ideas about what constitutes cutting edge architecture may have transformed in the decade since, entanglements between art and architecture and the reciprocal effects that they have on each other remain central to architectural discourse.

“Not long ago, a near prerequisite for vanguard architecture was an engagement with theory; lately it has become an acquaintance with art” or so observed Hal Foster in his 2011 book ‘The Art Architecture Complex.’ While ideas about what constitutes cutting edge architecture may have transformed in the decade since, entanglements between art and architecture and the reciprocal effects that they have on each other remain central to architectural discourse.