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Displaying: 21-40 of 107 documents


book reviews

21. Philosophy and Global Affairs: Volume > 3 > Issue: 2
David A. Lee

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22. Philosophy and Global Affairs: Volume > 3 > Issue: 2
Katie Peters

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23. Philosophy and Global Affairs: Volume > 3 > Issue: 2

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opening poem

24. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Esperanza Hope Snyder

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essays

25. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Mihály Szilágyi-Gál Orcid-ID

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The following describes the concept of apoliticism, distinguishing it from indifference, which is also considered a negative attitude toward politics. Whereas apoliticism is the rejection of the official political institutions, possibly with the plan of an alternative system, the indifferent rejects politics altogether and is politically disinterested. If reflective negativism rejects politics as mechanism, the indifferent rejects it as a pursuit. I also distinguish between the extra-political, as the condition of being outside of any environment in which free deliberation and public engagement is possible, and the supra-political condition, as blurring the line between public political activities and rites prescribed by the state on the one hand and the private sphere of the individual on the other hand. If different, both are forms of political poverty. These concepts may serve as means for a more nuanced understanding of the structure of apolitical attitudes.
26. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Rosemere Ferreira da Silva

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Carolina Maria de Jesus, Abdias Nascimento, and Lélia Gonzalez are presented in this essay as Afro-Brazilian existentialist thinkers, whose global significance lies in their outlining philosophical interpretations of Brazil that center racial relations in the formation of the nation. By combining accounts of the lives and intellectual contributions of these thinkers, one can understand the core of each of their projects, whether in philosophical literature, sociological study of ethnic-racial relations, or philosophical anthropology. Part of a line of thought in which the terms “black” and “existence” are put together, Jesus, Nascimento, and Gonzalez exemplarily proposed practices of decolonial knowledge production based on the notion that it is possible with the struggle for freedom and justice to reverse power structures that hierarchize human beings.
27. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Lewis R. Gordon

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The first part of this memoriam essay focuses on the author’s relationship with the famed Bajan intellectual George Lamming during his years at Brown University. The second part explores Lamming’s most famous work, In the Castle of My Skin (1953), which offers important tropes in Black existential thought that are synchronous with Frantz Fanon’s Peau noir, masques blancs (1952), but with a more detailed exploration of the concept of political complicity through Lamming’s portrait of the phenomenon of slime and its correlate, the slimy individual. The author also discusses Lamming’s treatment of the Fanonian motif of colonizing notions of normative development.

articles

28. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Andrés Fabián Henao Castro Orcid-ID

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In this article, I offer a preposterous history of Antigone’s adaptations that contrasts Sophocles’ classical tragedy with Jean Anouilh’s Euromodern melodrama and Ariel Dorfman, Patricia Nieto, and Sara Uribe’s postmodern Antigones in Latin America. I offer that history to understand a significant change in sovereign power when the state takes hold of the socially dead rather than living body. Here, I argue, we need to move from the theory of biopolitics to the theory of necropolitics to further explain the role that slavery and its aftermath play in the radicalization of state violence under contemporary neoliberalism. I thus contrast the ancient violence inflicted in the publicly desecrated corpse of Polyneices with the Euromodern violence that misidentifies Polyneices and the postmodern violence that instead disappears not one but many Polyneices. This explains why enforced disappearances figure so prominently among postmodern Latin American Antigones, a form of violence that I trace back to the settler colonial logic of elimination whereby settlers claim nativity to the territory by means of erasing its prior inhabitants.
29. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Geoffrey Adelsberg

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This article offers a model of collective responsibility that arises out of group implication in the persistent injustices of racism and colonialism. It engages with a case study of Jewish refugees who arrived in the Americas in the aftermath of the 1492 Spanish Edict of Expulsion. There, it identifies a strategy of survival grounded in identification with white Christians at the top of the colonial hierarchy and disidentification with Black and Native peoples at the bottom. This identification yielded benefits for colonial Jews and those (the author included) who inherit their place in the colonial racial hierarchy. These benefits were at the expense of Black and Native peoples in the Americas. The article highlights the relational harms—to others and themselves—inherent in group complicity with white supremacy. It concludes by outlining the forms of collective responsibility that could counteract these harms and create relationality beyond white supremacy.
30. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Benjamin P. Davis

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In this essay, I read Stuart Hall’s idea of “politics without guarantees” as meaning that all concepts are saturated with history and that no use of a concept can prevent it from being co-opted. The contribution of this reading is that it shifts the task of critical theory: if all concepts carry limitations and can be used to advance domination, then critical theorists need not search for pure concepts or worry about how to prevent our concepts from being captured. Instead, our task is to strategically leverage always already imperfect concepts with a view toward shared political goals. For an example of this kind of critical theory, I look to W. E. B. Du Bois’s uses of “human,” “humanity,” and “human rights” in Black Reconstruction, which I suggest were informed by how he came to understand “humanity” in John Brown.

book reviews

31. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Ruth S. Wenske

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32. Philosophy and Global Affairs: Volume > 3 > Issue: 1
San Lee

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33. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Mickaella L. Perina

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34. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Katherine A. Gordy

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35. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Taylor Tate

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36. Philosophy and Global Affairs: Volume > 3 > Issue: 1
Mandy Long

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37. Philosophy and Global Affairs: Volume > 3 > Issue: 1

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opening poem

38. Philosophy and Global Affairs: Volume > 2 > Issue: 2
Paco Márquez

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essays

39. Philosophy and Global Affairs: Volume > 2 > Issue: 2
Michaela Ott

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To highlight the interdependencies of persons, cultures, social, ecological, and artistic entities as a precondition for a planetary thinking or a world philosophy, this essay offers a short reconstruction of the coinage and transfer of the term “culture” in the European-African-Antillean context. It underlines that a world philosophy can no longer be executed on ideas of individual entities and corresponding opposites such as “European vs. African” and so forth. The author cites cultural understandings of different authors of the Global South as examples of affirmed cultural mixtures and of their mutual participations to bring about a philosophy of relation and dis-individuation. The argument is this: the world of today needs new terms to be conceived adequately in its cultural, social, eco­logical, and artistic interdependencies. The old term, “the individual,” must be replaced by the new term, “dividual” or “dividuation,” thereby underlining the processuality and intermixing of all sorts of entities, helping to move toward a decolonized philosophy of the world.
40. Philosophy and Global Affairs: Volume > 2 > Issue: 2
Meena Dhanda Orcid-ID

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This essay juxtaposes the South Asian system of social hierarchies, conceptualized by Babasaheb Ambedkar as “graded inequality” with “serial relations” as conceptualized by Jean-Paul Sartre. Collective action against casteism faces internal problems. The complex psychological dynamics preserved over millennia through caste systems prevent solidarities across castes. The notion of “seriality” helps us to understand the material limitations placed by scripted functional roles on collective action. Internal divisions arising from prioritizing a caste or class perspective can be resolved with a better understanding of how “exigencies of sociality” create an ambiguous unity. A key lesson from Sartre is that it is only through praxis that consciousness remains open to the attractions of solidarity. Cultural otherness disconnected from the materiality of class (or gender) is a distortion. Conceiving of classes as historically determined while ignoring caste-being makes any analysis of revolutionary action incomplete. Reading Ambedkar and Sartre together opens the way for a genuinely historical materialist account of collective action against graded inequality.