FANON: a Critical Reader
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Through the Zone of Nonbeing: a Reading of Black Skin, White Masks in Celebration of Fanon’S Eightieth Birthday*
Through the Zone of Nonbeing: A Reading of Black Skin, White Masks in Celebration of Fanon’s Eightieth Birthday* LEWIS R. GORDON Introduction anon was an ironic writer who was struggling with the complex question of paradoxical reason Fand paradoxical history. The modern collapse of “Reason” and “History” into all things European represented a failure of Reason and History that required self-deception regarding Europe’s scope. Put differently: Europe sought to become ontological; it sought to become what dialecticians call “Absolute Being.” Such Being stood in the way of human being or a human way of being. It thus presented itself as a theodicy. Theodicy is the branch of inquiry that attempts to account for the compatibility of God’s omnipotence, omniscience, and goodness in the face of injustice and evil. There are several formulations of the problem: If God has the power to do something about injustice and evil, why doesn’t He? If God has created everything, and God is perfect, how could God create imperfect (often evil) beings? If God has foreknowledge, how could we continue to insist on God’s goodness when He had advanced knowledge of the consequences of his creation? There have been many classical efforts to address this problem. The most influential has been St. Augustine’s insistence, in The City of God, that God’s love for humanity required human freedom, and freedom requires the ability to do right or wrong. The problem does not only emerge in the Western tradition. Among the Akan of Ghana, for instance, the problem emerges as well, and solutions similar to St. -
Racism and Bad Faith
AN ABSTRACT OF THE THESIS OF Gregory Alan Jones for the degree ofMaster ofArts in Interdisciplinary Studies in Philosophy, Philosophy and History presented on May 5, 2000. Title: Racism and Bad Faith. Redacted for privacy Abstract approved: Leilani A. Roberts Human beings are condemned to freedom, according to Jean-Paul Sartre's Being and Nothingness. Every individual creates his or her own identity according to choice. Because we choose ourselves, each individual is also completely responsible for his or her actions. This responsibility causes anguish that leads human beings to avoid their freedom in bad faith. Bad faith is an attempt to deceive ourselves that we are less free than we really are. The primary condition of the racist is bad faith. In both awarelblatant and aware/covert racism, the racist in bad faith convinces himself that white people are, according to nature, superior to black people. The racist believes that stereotypes ofblack inferiority are facts. This is the justification for the oppression ofblack people. In a racist society, the bad faith belief ofwhite superiority is institutionalized as a societal norm. Sartre is wrong to believe that all human beings possess absolute freedom to choose. The racist who denies that black people face limited freedom is blaming the victim, and victim blaming is the worst form ofracist bad faith. Taking responsibility for our actions and leading an authentic life is an alternative to the bad faith ofracism. Racism and Bad Faith by Gregory Alan Jones A THESIS submitted to Oregon State University in partial fulfillment of the requirements for the degree of Master of Arts in Interdisciplinary Studies Presented May 5, 2000 Commencement June 2000 Redacted for privacy Redacted for privacy Redacted for privacy Redacted for privacy Redacted for privacy Redacted for privacy Acknowledgment This thesis has been a long time in coming and could not have been completed without the help ofmany wonderful people. -
Vietnamese Existential Philosophy: a Critical Reappraisal
VIETNAMESE EXISTENTIAL PHILOSOPHY: A CRITICAL REAPPRAISAL A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy By Hi ền Thu Lươ ng May, 2009 i © Copyright 2009 by Hi ền Thu Lươ ng ii ABSTRACT Title: Vietnamese Existential Philosophy: A Critical Reappraisal Lươ ng Thu Hi ền Degree: Doctor of Philosophy Temple University, 2009 Doctoral Advisory Committee Chair: Lewis R. Gordon In this study I present a new understanding of Vietnamese existentialism during the period 1954-1975, the period between the Geneva Accords and the fall of Saigon in 1975. The prevailing view within Vietnam sees Vietnamese existentialism during this period as a morally bankrupt philosophy that is a mere imitation of European versions of existentialism. I argue to the contrary that while Vietnamese existential philosophy and European existentialism share some themes, Vietnamese existentialism during this period is rooted in the particularities of Vietnamese traditional culture and social structures and in the lived experience of Vietnamese people over Vietnam’s 1000-year history of occupation and oppression by foreign forces. I also argue that Vietnamese existentialism is a profoundly moral philosophy, committed to justice in the social and political spheres. Heavily influenced by Vietnamese Buddhism, Vietnamese existential philosophy, I argue, places emphasis on the concept of a non-substantial, relational, and social self and a harmonious and constitutive relation between the self and other. The Vietnamese philosophers argue that oppressions of the mind must be liberated and that social structures that result in violence must be changed. Consistent with these ends Vietnamese existentialism proposes a multi-perspective iii ontology, a dialectical view of human thought, and a method of meditation that releases the mind to be able to understand both the nature of reality as it is and the means to live a moral, politically engaged life. -
Theory in Black: Teleological Suspensions in Philosophy of Culture Author(S): Lewis R
Theory in Black: Teleological Suspensions in Philosophy of Culture Author(s): Lewis R. Gordon Source: Qui Parle , Vol. 18, No. 2 (Spring/Summer 2010), pp. 193-214 Published by: Duke University Press Stable URL: https://www.jstor.org/stable/10.5250/quiparle.18.2.193 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Duke University Press is collaborating with JSTOR to digitize, preserve and extend access to Qui Parle This content downloaded from 154.59.124.53 on Mon, 03 Dec 2018 06:57:29 UTC All use subject to https://about.jstor.org/terms ARTICLES Theory in Black Teleological Suspensions in Philosophy of Culture lewis r. gordon My aim in this essay is to explore some challenges in the philoso- phy of culture that emerge from its often repressed but symbiotic relationship with what Enrique Dussel calls “the underside of mo- dernity.”1 Philosophy of culture and its forms in various disciplines of the human sciences have often avowed French, Germanic, and Scottish roots, through a repression or denial not only of the Afri- can, Native American, and Oceanic peoples who function as sourc- es of taxonomical anxiety but also of such sources from “within,” so to speak; Spanish infl uences, for instance, with their resources from Jewish and Muslim social worlds, acquired a peripheral sta- tus. -
Maurice Merleau-Ponty,The Visible and the Invisible
Northwestern University s t u d i e s i n Phenomenology $ Existential Philosophy GENERAL EDITOR John Wild. ASSOCIATE EDITOR James M. Edie CONSULTING EDITORS Herbert Spiegelberg William Earle George A. Schrader Maurice Natanson Paul Ricoeur Aron Gurwitsch Calvin O. Schrag The Visible and the Invisible Maurice Merleau-Ponty Edited by Claude Lefort Translated by Alphonso Lingis The Visible and the Invisible FOLLOWED BY WORKING NOTES N orthwestern U n i v e r s i t y P r e s s 1968 EVANSTON Northwestern University Press www.nupress.northwestern.edu Originally published in French under the title Le Visible et l'invisible. Copyright © 1964 by Editions Gallimard, Paris. English translation copyright © 1968 by Northwestern University Press. First printing 1968. All rights reserved. Printed in the United States of America 15 14 13 12 11 ISBN-13: 978-0-8101-0457-0 isbn-io: 0-8101-0457-1 Library of Congress Cataloging-in-Publication data are available from the Library of Congress Permission has been granted to quote from Jean-Paul Sartre, Being and Nothingness, trans. Hazel E. Barnes (New York: The Philosophical Library, 1956). @ The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences— Permanence o f Paper for Printed Library Materials, ansi Z39.48-1992. Contents Editor’s Foreword / xi Editorial Note / xxxiv T ranslatofs Preface / xl T h e Visib l e a n d t h e In v is ib l e : Philosophical Interrogation i Reflection and Interrogation / 3 a Interrogation and Dialectic / 50 3 Interrogation and Intuition / 105 4 The Intertwining—The Chiasm / 130 5 [a ppen d ix ] Preobjective Being: The Solipsist World / 156 W orking N otes / 165 Index / 377 Chronological Index to Working Notes / 279 Editor's Foreword How eve r e x p e c t e d it may sometimes be, the death of a relative or a friend opens an abyss before us. -
Maturity in a Human World: a Philosophical Study Thomas Meagher University of Connecticut, [email protected]
University of Connecticut OpenCommons@UConn Doctoral Dissertations University of Connecticut Graduate School 7-17-2018 Maturity in a Human World: A Philosophical Study Thomas Meagher University of Connecticut, [email protected] Follow this and additional works at: https://opencommons.uconn.edu/dissertations Recommended Citation Meagher, Thomas, "Maturity in a Human World: A Philosophical Study" (2018). Doctoral Dissertations. 1866. https://opencommons.uconn.edu/dissertations/1866 Maturity in a Human World: A Philosophical Study Thomas James Meagher, PhD University of Connecticut, 2018 This work offers a philosophical examination of human maturity. Its argument is that maturity in a human world has an infinite structure because such maturity demands taking responsibility for the world. A world is a product of constitution: human beings produce the world, which is functionally the extent of meaningfulness; but while each human being constitutes the world, each human being also enters a world already constituted. Maturity thus demands taking responsibility not only for that which is brought about through one’s own agency but also that which precedes one’s agency. The structure of the world so understood is such that it can never fully be complete. Hence, the responsibility such a world occasions is infinite rather than finite. This notion of maturity as infinite responsibility is examined through an inquiry into four questions. The first three concern maturity in the domains of reason, action, and the human sciences. Mature reason is argued to involve the development of critical responsibilities. It denotes a responsibility to expand the range of evidence evaluated and to expand the means of critical evidential assessment, which requires efforts that transcend rationality. -
Creolizing Political Institutions
Creolizing Political Institutions Jane Anna Gordon Journal of French and Francophone Philosophy - Revue de la philosophie française et de langue française, Vol XXV, No 2 (2017) pp 54-66. Vol XXV, No 2 (2017) ISSN 1936-6280 (print) ISSN 2155-1162 (online) DOI 10.5195/jffp.2017.825 www.jffp.org This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. This journal is operated by the University Library System of the University of Pittsburgh as part of its D-Scribe Digital Publishing Program, and is co-sponsored by the UniversityJournal of Pittsburgh of French and Press Franc ophone Philosophy | Revue de la philosophie française et de langue française Vol XXV, No 2 (2017) | www.jffp.org | DOI 10.5195/jffp.2017.825 Creolizing Political Institutions Jane Anna Gordon UCONN-Storrs When completing the manuscript that became Creolizing Political Theory, I thought I had written what I had to say on this theme and would therefore turn to other, for me, new and distinct projects.1 As I began actually to undertake them, however, I realized that if the whole point of creolizing were that it is a living manifestation of rigorous thinking, trying to leave it behind would be a mistake. This was clear first when developing a course focused on Historical Women Political Thinkers. Using Lewis Gordon’s Introduction to Africana Philosophy as a model, I wanted to see if unique themes emerged as women wrote about and argued for their substantive inclusion in political life, as had been the case when black writers across the Euromodern world undertook philosophical reflection.2 Without the lens of creolization, I likely would have determined the selection of figures and texts quite differently. -
HUSSERVS CRISIS of WESTERN SCIENCE Editor's Preface This
Appendix I ALFRED SCHUTZ HUSSERVS CRISIS OF WESTERN SCIENCE Edited by FRED KERSTEN Editor's Preface This letter of Alfred Schutz to Erlc Voegelin was written between 11 November and 13 December, 1943. It contains an extensive reply to a sweeping critique of Husserl's Die Krisis der europl1ischen WlSsenschaften und die transzend entale Phllnomenologie1 which his friend Erlc Voegelin had developed in a letter to him. Voegelin had found merit in some of Husserl's lines of thought but on the whole rejected them as much in their references to historlcal trends in European philosophy, which he showed to be arbitrarily selective and hence at variance with historio graphical facts and objectivity, as in their philosophical inferlority because they were merely epistemological under takings and as such did not reach the level of genuine philosophizing (i.e., they did not constitute a metaphysics). Schutz's defense of Husserl followed two lines of thought: First, that Voegelin misunderstood the whole philosophical intent of Husserl when he considered his interest in past philosophers as serving historiographical interests instead of interest in the problems they had posed; and, second, even if the whole philosophy of Husserl could be subsumed under the heading of epistemology, it would still maintain its high philosophical respectability. At the very end of the letter Schutz spoke of the possibility of continuing this defense of Husserl's way of philosophizing in a further letter. However, no evidence has surfaced to indicate that he found the time to continue his attempt at vindicating Husserl's philosophical dignity. 1 Edmund Husserl, Philosophia, 1936. -
Black Existential Philosophy: Truth in Virtue of Self-Discovery James B
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 2014 Black Existential Philosophy: Truth in Virtue of Self-Discovery James B. Haile Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Haile, J. (2014). Black Existential Philosophy: Truth in Virtue of Self-Discovery (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/614 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. BLACK EXISTENTIAL PHILOSOPHY: TRUTH IN VIRTUE OF SELF‐ DISCOVERY A Dissertation Submitted to McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By James B. Haile, III May 2014 i Copyright by James B. Haile, III 2014 ii BLACK EXISTENTIAL PHILOSOPHY: TRUTH IN VIRTUE OF SELF‐DISCOVERY By James B. Haile, III Approved June 23, 2013 _______________________________________ ________________________________________ James Swindal Michael Harrington Professor of Philosophy Associate Professor of Philosophy (Committee Chair) (Committee Member) ______________________________________ Jerry R. Ward Professor of English Retired, Dillard University (Committee Member) _____________________________________ _____________________________________ -
TAKING AFRICANA EXISTENTIAL PHILOSOPHY of EDUCATION SERIOUSLY Dwayne A
TAKING AFRICANA EXISTENTIAL PHILOSOPHY OF EDUCATION SERIOUSLY Dwayne A. Tunstall Grand Valley State University Africana existential philosophy, as a subfield of Africana philosophy, is a relatively recent phenomenon in North American, European, and African academic philosophy. Africana existential philosophy of education is an even more recent phenomenon in the field of educational theory. Given the nascent status of Africana existential philosophy in academia, many educators and philosophers of education might question whether an Africana existential philosophy of education has anything of lasting significance to contribute to educational theory. This worry is an unwarranted one, for Africana existential philosophy, as a mode of philosophical reflection, is centuries old, with roots in pre-colonial West African religious traditions.1 And, by extension, Africana existential philosophies of education can also trace their origins back to precolonial West African religious traditions. However, this essay will not be an exercise in tracing the origins of Africana existential philosophies of education back to precolonial West African religious traditions, since scholars such as Paget Henry, Clevis Headley, and Stephen Nathan Haymes have already contributed much to that project.2 Even though this essay does not trace the origins of Africana existential philosophies of education back to precolonial West African religious traditions, I think I should mention a couple of the similarities between these precolonial religious traditions and African -
A Critical Analysis of Jean Paul Sartre's Existential Humanism with Particular Emphasis Upon His Concept of Freedom and Its Moral Implications
University of Windsor Scholarship at UWindsor Electronic Theses and Dissertations Theses, Dissertations, and Major Papers 1-1-1963 A critical analysis of Jean Paul Sartre's existential humanism with particular emphasis upon his concept of freedom and its moral implications. Joseph P. Leddy University of Windsor Follow this and additional works at: https://scholar.uwindsor.ca/etd Recommended Citation Leddy, Joseph P., "A critical analysis of Jean Paul Sartre's existential humanism with particular emphasis upon his concept of freedom and its moral implications." (1963). Electronic Theses and Dissertations. 6331. https://scholar.uwindsor.ca/etd/6331 This online database contains the full-text of PhD dissertations and Masters’ theses of University of Windsor students from 1954 forward. These documents are made available for personal study and research purposes only, in accordance with the Canadian Copyright Act and the Creative Commons license—CC BY-NC-ND (Attribution, Non-Commercial, No Derivative Works). Under this license, works must always be attributed to the copyright holder (original author), cannot be used for any commercial purposes, and may not be altered. Any other use would require the permission of the copyright holder. Students may inquire about withdrawing their dissertation and/or thesis from this database. For additional inquiries, please contact the repository administrator via email ([email protected]) or by telephone at 519-253-3000ext. 3208. A CRITICAL ANALYSIS OF JEAN PAUL SARTRE'S EXISTENTIAL HUMANISM WITH PARTICULAR EMPHASIS UPON HIS CONCEPT OF FREEDOM AND ITS MORAL IMPLICATIONS A THESIS Submitted to the Faculty of Graduate Studies through the Department of Philosophy in Partial Fulfillment of the Requirements for the Degree of Master of Arts at Assumption University of Windsor by JOSEPH P. -
Alfred Schutz Bibliography*
ALFRED SCHUTZ BIBLIOGRAPHY* I. WORKS BY SCHUTZ (IN ORDER OF PUBLICATION**): 1. Books, Articles, and Reviews: Der sinnhafte Aufbau der sozialen Welt: eine Einleitung in die verstehende Soziologie, Vienna: Julius Springer, 1932. Pp. vii, 286. Note: A second, unre vised edition (with a brief Foreword by lIse Schutz) was published by Springer Verlag in 1960. Review: Meditations cartesiennes by Edmund Husserl, Deutsche Literatur zeitung, Vol. LIII, 1932, pp. 2404--2416. Review: Formale und transzendentale Logik by Edmund Husserl, Deutsche Literaturzeitung, Vol. LIV, 1933, pp. 773-784. ''Tomoo Otakas Grundlegung der Lehre vom sozialen Verband," Zeitschrift filr ijffentliches Recht, Vol. XVII, 1937, pp. 64--84. "Phenomenology and the Social Sciences," in Philosophical Essays in M emo ry of Edmund Busserl (edited by Marvin Farber), Cambridge: Harvard Univer sity Press, 1940, pp. 164-186 (translated from the German by Richard H. Wil liams).l Reprinted in Phenomenology (edited by Joseph J. Kockelmans), Garden City, N.Y.: Doubleday, 1967. "William James's Concept of the Stream of Thought Phenomenologically In terpreted," Philosophy and Phenomenological Research. Vol. I, 1941, pp. 442- 452.3 • In the beginning of his writing career, Alfred Schutz used the Umlaut in his sur name (Schutz). Later he dropped the Umlaut and added an "e" (Schuetz). Toward the latter part of his life, he adopted the spelling we follow here: Schutz. •• The order in which they were published is not always, of course, the order in which they were written. For further details about their composition, see the Editors' Notes to the Collected Papers, Volume II in particular. 1 Reprinted in Schutz's Collected Papers, Vol.