Full text Read free
Adrian Piper. Xenophobia and Kantian Rationalism
1993, Philosophical Forum 24 (1-3):188-232
Expand entry
Added by: Sara Peppe
Abstract:

The purpose of this discussion is twofold. First, I want to shed some light on Kant's concept of personhood as rational agency, by situating it in the context of the first Critique's conception of the self as defined by its rational dispositions. I hope to suggest that this concept of personhood cannot be simply grafted onto an essentially Humean conception of the self that is inherently inimical to it, as I believe Rawls, Gewirth, and others have tried to do. Instead I will try to show how deeply embedded this concept of personhood is in Kant's conception of the self as rationally unified consciousness. Second, I want to deploy this embedded concept of personhood as the basis for an analysis of the phenomenon of xenophobia.

Comment: Requires prior knowledge of the works written by Kant, especially the first Critique and the concept of personhood. To be used after having developed knowledge on the above mentioned philosophical themes.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text
Appiah, Kwame Anthony. Cosmopolitanism: Ethics in a World of Strangers (Issues of Our Time)
2010, WW Norton & Company.
Expand entry
Added by: Simon Fokt
Back matter: "A welcome attempt to resurrect an older tradition of moral and political reflection and to show its relevance to our current condition." -- John Gray "Cosmopolitanism is... of wide interest-invitingly written and enlivened by personal history... Appiah is wonderfully perceptive and levelheaded about this tangle of issues." -- Thomas Nagel "Elegantly provocative." -- Edward Rothstein "[Appiah's] belief in having conversations across boundaries, and in recognizing our obligations to other human beings, offers a welcome prescription for a world still plagued by fanaticism and intolerance." -- Kofi A. Annan, former United Nations secretary-general "[Appiah's] exhilarating exposition of his philosophy knocks one right off complacent balance... All is conveyed with flashes of iconoclastic humor." -- Nadine Gordimer, winner of the 1991 Nobel Prize in Literature "An attempt to redefine our moral obligations to others based on a very humane and realistic outlook and love of art... I felt like a better person after I read it, and I recommend the same experience to others." -- Orham Pamuk, winner of the 2006 Nobel Prize in Literature.

Comment: The introduction provides a particularly good entry text to ethics, race and cosmopolitanism.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text See used
Appiah, Kwame Anthony. Whose Culture Is It, Anyway?
2007, in Cosmopolitanism: Ethics in a World of Strangers. New York, London: W. W. Nortion & Company.
Expand entry
Added by: Erich Hatala Matthes
Summary: In this chapter, Appiah offers a cosmopolitan critique of the concept of cultural property/patrimony. By emphasizing the common features of our humanity and the tenuousness of certain cultural identity claims, he puts pressure on conceptions of cultural property that would exclude others, particularly those that have a nationalist character. He raises important philosophical questions about cultural continuity over time, and explores how the location of art can best facilitate its value for humanity. In general, he supports a cosmopolitan/internationalist approach to cultural property that promotes the exchange of cultural products around the world.

Comment: This text offers a clear and effective overview of philosophical issues concerning cultural property, and uses a range of cultural and artistic examples. It offers a concise summary of the legal scholar John Merryman's classic article in support of internationalism about cultural property (not included in this curriculum). It pairs well with Lindsay's article.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text Read free Blue print
Baldwin, James. The Fire Next Time
1963, Penguin Classics. pp. 3-22
Expand entry
Added by: Suddha Guharoy, Andreas Sorger
Publisher’s Note:

A national bestseller when it first appeared in 1963, The Fire Next Time galvanized the nation and gave passionate voice to the emerging civil rights movement. At once a powerful evocation of James Baldwin’s early life in Harlem and a disturbing examination of the consequences of racial injustice, the book is an intensely personal and provocative document. It consists of two “letters,” written on the occasion of the centennial of the Emancipation Proclamation, that exhort Americans, both black and white, to attack the terrible legacy of racism. Described by The New York Times Book Review as “sermon, ultimatum, confession, deposition, testament, and chronicle…all presented in searing, brilliant prose,” The Fire Next Time stands as a classic of our literature.

Comment (from this Blueprint): Published in 1963, this essay offers a scathing attack on the racist history of America and its contemporary present in the 1960s. The text provides a trenchant critique of the way racism has shaped, and continues to shape, relations between whites and blacks in American society by suggesting that whites are trapped by a history they refuse to acknowledge – thereby making them unable to conceive of black Americans as their fellow co-citizens. Thus, for Baldwin, it is imperative that whites are made to recognise this history, as a failure to do so will inevitably result in an outbreak of violence. It is a compelling narrative of various quotidian as well as extraordinary incidents interwoven with local and international political causes and repercussions.

Share on Facebook Share on LinkedIn Share by Email
Blue print
Beauchemin, Michel, Levy, Lori, Vogel, Gretchen. Two Spirit People
1991, Frameline. 20 min. USA.
Expand entry
Added by: Sonja Dobroski and Quentin Pharr
Abstract: An overview of historical and contemporary Native American concepts of gender, sexuality and sexual orientation. This documentary explores the berdache tradition in Native American culture, in which individuals who embody feminine and masculine qualities act as a conduit between the physical and spiritual world, and because of this are placed in positions of power within the community.

Comment: available in this Blueprint

Share on Facebook Share on LinkedIn Share by Email
Full text Blue print
Bell, Macalester. Against Simple Removal: A Defence of Defacement as a Response to Racist Monuments
, Journal of Applied Philosophy
Expand entry
Added by: Ten-Herng Lai
Abstract: In recent years, protesters around the world have been calling for the removal of commemorations honouring those who are, by contemporary standards, generally regarded as seriously morally compromised by their racism. According to one line of thought, leaving racist memorials in place is profoundly disrespectful, and doing so tacitly condones, and perhaps even celebrates, the racism of those honoured and memorialized. The best response is to remove the monuments altogether. In this article, I first argue against a prominent offense-based account of the wrong of simply leaving memorials in place, unaltered, before offering my own account of this wrong. In at least some cases, these memorials wrong insofar as they express and exemplify a morally objectionable attitude of race-based contempt. I go on to argue that the best way of answering this disrespect is through a process of expressively “dehonouring” the subject. Removal of these commemorations is ultimately misguided, in many cases, because removal, by itself, cannot adequately dishonour, and simple removal does not fully answer the ways in which these memorials wrong. I defend a more nuanced approach to answering the wrong posed by these monuments, and I argue that public expressions of contempt through defacement have an ineliminable role to play in an apt dishonouring process.

Comment (from this Blueprint): Two things should be noted in this paper. First, many have discussed the importance of stopping or blocking the harm of objectionable commemorations. This paper goes a step further and discusses the importance of “answering” the wrong done by these monuments. Second, the paper engages with a “negative” emotion, namely, contempt, that is present at both racist monuments and the effort to confront them. It allows us to see the legitimate role this negative emotion may play in the struggle for equality: contempt can be apt towards inapt contempt expressed through racist monuments. It also nicely spells out the potential practical implications of taking this negative emotion seriously.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text
Blyden, Edward Wilmot. Christianity, Islam, and the Negro Race
1887, Black Classic Press
Expand entry
, Contributed by: Quentin Pharr
Publisher’s Note: A native of St. Thomas, West Indies, Edward Wilmot Blyden (1832-1912) lived most of his life on the African continent. He was an accomplished educator, linguist, writer, and world traveler, who strongly defended the unique character of Africa and its people. Christianity, Islam and the Negro Race is an essential collection of his writings on race, culture, and the African personality.

Comment: This collection of essays is seminal in the intellectual foundations of Pan-Africanism, African Islamism, African Anti-colonialism, the Back-to-Africa Movement, and the educational revival in Liberia/West Africa. The essays are great for courses on African thought, or African anti-colonialism/postcolonialism. They would also be excellent companion texts for reading Marcus Garvey or Kwame Nkrumah, or vice versa.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text
Bright, Liam Kofi, Daniel Malinsky, Morgan Thompson. Causally Interpreting Intersectionality Theory
2016, Philosophy of Science 83(1): 60--81
Expand entry
Added by: Simon Fokt
Abstract: Social scientists report difficulties in drawing out testable predictions from the literature on intersectionality theory. We alleviate that difficulty by showing that some characteristic claims of the intersectionality literature can be interpreted causally. The formal-ism of graphical causal modeling allows claims about the causal effects of occupying intersecting identity categories to be clearly represented and submitted to empirical test-ing. After outlining this causal interpretation of intersectional theory, we address some concerns that have been expressed in the literature claiming that membership in demo-graphic categories can have causal effects.

Comment: This text contains a summary of some key concepts in intersectionality theory and a discussion of how they have been used in empirical sociological research, as well as an introduction to methods of causal statistical inference. Students needing an introduction to any of these things could therefore benefit from this text. It also contains arguments about the permissibility of using demographic categories as the basis of causal claims that may be interesting matters of dispute or discussion for students of the philosophy of race.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text Read free Blue print
Burch-Brown, Joanna. Is it Wrong to Topple Statues and Rename Schools?
2017, Journal of Political Theory and Philosophy 1(1):59-88
Expand entry
Added by: Ten-Herng Lai
Abstract: In recent years, campaigns across the globe have called for the removal of objects symbolic of white supremacy. This paper examines the ethics of altering or removing such objects. Do these strategies sanitize history, destroy heritage and suppress freedom of speech? Or are they important steps towards justice? Does removing monuments and renaming schools reflect a lack of parity and unfairly erase local identities? Or can it sometimes be morally required, as an expression of respect for the memories of people who endured past injustices; a recognition of this history's ongoing legacies; and a repudiation of unjust social hierarchies?

Comment (from this Blueprint): It is often thought that statues and monuments, even those of terrible people, are innocuous, that they cannot harm or affect us negatively. This paper helps to spell out the harms of preserving these commemorations. Among other important issues, this paper also engages with the “anachronism” problem, that we are judging people of the past with contemporary standards. This paper also gives a good introduction on the notion of “ideology” and its relation to objectionable commemorations.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text Blue print
Carter, June. La Negra as Metaphor in Afro-Latin American Poetry
1985, Caribbean Quarterly, 31(1): 73–82
Expand entry
Added by: Adriana Clavel-Vázquez
Abstract: Carter examines the anti-Black sentiment in Latin American culture and pays particular attention to how, even in negrista poetry aimed at contributing to the fight against oppression of Black people, Black women are used as a symbol of sensuality and primitiveness. The paper argues that when Black women feature in poetry in the figure of la mulata, they are associated with nature and portrayed as inherently evil, sensual and primitive. Moreover, while representations of Black men evolved to focus on their inner consciousness, rather than on their physical attributes, and to combat oppressive imagery and symbolism, la mulata continued being used as a satire aimed at inviting Afro-Latin communities to take positive steps towards improving their social conditions. They were used to advance a criticism for how the anti-Black sentiment at the heart of popular conceptions of mestizaje ends up being internalized by members of Afro-Latin communities, so that Black women are represented as renouncing Blackness and engaging in a “whitening” process.

Comment (from this Blueprint): Carter’s discussion of Afro-Latin women offers a good opportunity to reflect on what an intersectional approach to race in Latin American needs to involve. As evidenced by the analysis of Rosario Castellanos’ Balún Canán, mestizas in Latin American societies face a double displacement: first as being in-between cultures, and second, as not quite part of the mestizo nation. In addition to this condition of mestiza womanhood, Afro-Latin women face another dimension of displacement. They are part of mestizo nations, but, as Black, they are not fully recognised as such; they are part of mestizo nations, but, as women, they are not fully recognised as such; they are part of Afro-Latin communities, but, as women, they are not fully recognised as such.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text Read free Blue print
Césaire, Aimé. Discourse on Colonialism
2000, NYU Press
Expand entry
Added by: Suddha Guharoy, Andreas Sorger

Publisher's Note: This classic work, first published in France in 1955, profoundly influenced the generation of scholars and activists at the forefront of liberation struggles in Africa, Latin America, and the Caribbean. Nearly twenty years later, when published for the first time in English, Discourse on Colonialism inspired a new generation engaged in the Civil Rights, Black Power, and anti-war movements and has sold more than 75,000 copies to date.

Aimé Césaire eloquently describes the brutal impact of capitalism and colonialism on both the colonizer and colonized, exposing the contradictions and hypocrisy implicit in western notions of "progress" and "civilization" upon encountering the "savage," "uncultured," or "primitive." Here, Césaire reaffirms African values, identity, and culture, and their relevance, reminding us that "the relationship between consciousness and reality are extremely complex. . . . It is equally necessary to decolonize our minds, our inner life, at the same time that we decolonize society."

Comment (from this Blueprint): Aimé Césaire’s Discourse on Colonialism is a foundational text in postcolonial theory, which provides an excoriating critique of not only European practices of colonialism, but also the underlying theories and logics used to justify them. Specifically, Césaire takes aim at the view of colonialism as a ‘civilising mission’, where benevolent Europeans would provide non-white non- Europeans with the tools necessary for modernisation. Instead, he argued that colonialism wrought destruction everywhere it went, killing people, eradicating civilisations, and obliterating any alternative cultural ideas that contrasted European values. Crucially, Césaire explores the psychological effects of colonialism on both the colonised and the coloniser – a theme that would be taken further by Frantz Fanon (a student of Césaire’s) in his writings.

Share on Facebook Share on LinkedIn Share by Email
Full text
Clardy, Justin Leonard. ‘I Don’t Want To be a Playa No More’: An Exploration of the Denigrating effects of ‘Player’ as a Stereotype Against African American Polyamorous Men
2018, Analize: Journal of Gender and Feminist Studies
Expand entry
Added by: Björn Freter, Contributed by: Justin Leonard Clardy

Abstract: This paper shows how amatonormativity and its attendant social pressures converge at the intersections of race, gender, romantic relationality, and sexuality to generate peculiar challenges to polyamorous African American men in American society. Contrary to the view maintained in the “slut-vs-stud” phenomenon, I maintain that the label ‘player’ when applied to polyamorous African American men functions as a pernicious stereotype and has denigrating effects. Specifically, I argue that stereotyping polyamorous African American men as players estranges them from themselves and it constrains their agency by preemptively foreclosing the set of possibilities of what one’s sexual or romantic relational identities can be.

Comment: The paper is about important issues of race, sexual, and romantic orientation. The paper will generate lively discussions about intersectionality, the philosophy of love, justice, race, and ethics.

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text
Collins, Patricia Hill. Defining black feminist thought
1997, In Linda J. Nicholson (ed.), The Second Wave: A Reader in Feminist Theory. Routledge.
Expand entry
Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Introduction: ... A definition of Black feminist thought is needed that avoids the materialist position that being Black and/or female generates certain experiences that automatically determine variants of a Black and/or feminist consciousness. Claims that Black feminist thought is the exclusive province of African-American women, regardless of the experiences and worldview of such women, typify this position. But a definition of Black feminist thought must also avoid the idealist position that ideas cna be evaluated in isolation from the groups that create them. Definitions claiming that anyone can produce and develop Black feminist thought risk obscuring the special angle of vision that Black women bring to the knowldege production process.

Comment:

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text
Collins, Patricia Hill. It’s All in the Family: Intersections of Gender, Race, and Nation
1998, Hypatia 13 (3):62 - 82.
Expand entry
Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Abstract: Intersectionality has attracted substantial scholarly attention in the 1990s. Rather than examining gender, race, class, and nation as distinctive social hierarchies, intersectionality examines how they mutually construct one another. I explore how the traditional family ideal functions as a privileged exemplar of intersectionality in the United States. Each of its six dimensions demonstrates specific connections between family as a gendered system of social organization, racial ideas and practices, and constructions of U.S. national identity

Comment:

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Full text
Collins, Patricia Hill. Learning from the outsider within: The sociological significance of black feminist thought
2004, In Sandra G. Harding (ed.), The Feminist Standpoint Theory Reader: Intellectual and Political Controversies. Routledge.
Expand entry
Added by: Clotilde Torregrossa, Contributed by: Corbin Covington
Abstract: Black women have long occupied marginal positions in academic settings. I argue that many Black female intellectuals have made creative use of their marginality their "outsider within " status-to produce Black feminist thought that reflects a special standpoint on self family, and society. I describe and explore the sociological significance of three characteristic themes in such thought: (1) Black women's self-definition and self-valuation; (2) the interlocking nature of oppression; and (3) the importance of Afro-American women's culture. After considering how Black women might draw upon these key themes as outsiders within to generate a distinctive standpoint on existing sociological paradigms, I conclude by suggesting that other sociologists would also benefit by placing greater trust in the creative potential of their own personal and cultural biographies.

Comment:

Export citation in BibTeX format
Export text citation
View this text on PhilPapers
Export citation in Reference Manager format
Export citation in EndNote format
Export citation in Zotero format
Share on Facebook Share on LinkedIn Share by Email
Can’t find it?
Contribute the texts you think should be here and we’ll add them soon!