The Sooty Empiric

A brief explanation of why all my work is bad: `` What is the State of Blacks in Philosophy? '' -- it's actually my fault that there is a genuinely incoherent non-explanation of what statistics were done in this paper, which is all the more shocking and shameful since largely it was just super basic descriptive stuff -- graphs! On the whole fine for what it is but that's an incredibly basic thing.  `` Causally Interpreting Intersectionality Theory .'' -- the interest of a methodology piece is, of course, the results of applying the methodology. Years out and that's still never been done, despite the fact that this paper is cited a fair bit. People act as if this paper somehow does more work to vindicate intersectionality theory; they're vastly over-estimating how interesting it is. What's more, at least some of the reason the method is yet to actually be applied is that to get anything interesting it requires such large data sets as to perhaps...

A friend, comrade, and coauthor of mine has recently seen the light and decided to start identifying as a positivist. I thought his reasons for his conversion were interesting, and of course I am always keen to win converts for Carnap so I hope that by posting this others might be inspired. So read on, and if you too fall off your ass while listening to a positivism podcast feel free to send me your conversion story and maybe you can be next in this new series! -------------------------------------------- In 1957, a politician named Femi met Marie. Ọbafẹ́mi Awólọ́wọ̀ was born in the Colony and Protectorate of Southern Nigeria, which had recently been purchased by the British Crown from the Royal Niger Company. During his childhood, the Southern and Northern protectorates were combined into a single Nigerian colony, under the control of a single colonial Governor, with powers akin to a military dictator’s – the political culmination of five centuries of European commercial pursuits in ...