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Decolonizing Existentialism and Phenomenology analyzes the history of decolonial existentialist and phenomenological theory in the work of figures such as Simone de Beauvoir, Richard Wright, Franz Fanon, Lewis Gordon, Audre Lorde, Sylvia Wynter, and Jamaica Kincaid in order to reimagine and rewrite the philosophical canon. Phenomenology and existentialism study the structures of consciousness as experienced from the perspective of the subject, yet their methods have been markedly tied to the subjective lived experiences and perspectives of White Europeans and Americans. By centering the experiences of peoples of the African diaspora, gender marginalized people, and queer peoples, Africana existentialist and phenomenologist philosophers in the twentieth and twenty-first centuries have been able to generate new frameworks for understanding structures of meaning and consciousness within oppressive colonial orders thus challenging histories of existentialism and phenomenology that bracket social markers of identity and experiences of social identity. This text represents a study of the philosophies of scholars that seek to decolonize hegemonic discourses and structures that impede the development of the selves and projects of colonized peoples.
It is a curious and relatively little-known fact that for two decades—from the end of World War II until the late 1960s—existentialism’s most fertile ground outside of Europe was in the Middle East, and Jean-Paul Sartre was the Arab intelligentsia’s uncontested champion. In the Arab world, neither before nor since has another Western intellectual been so widely translated, debated, and celebrated. By closely following the remarkable career of Arab existentialism, Yoav Di-Capua reconstructs the cosmopolitan milieu of the generation that tried to articulate a political and philosophical vision for an egalitarian postcolonial world. He tells this story by touring a fascinating selection of Arabic and Hebrew archives, including unpublished diaries and interviews. Tragically, the warm and hopeful relationships forged between Arab intellectuals, Sartre, Simone de Beauvoir, and others ended when, on the eve of the 1967 war, Sartre failed to embrace the Palestinian cause. Today, when the prospect of global ethical engagement seems to be slipping ever farther out of reach, No Exit provides a timely, humanistic account of the intellectual hopes, struggles, and victories that shaped the Arab experience of decolonization and a delightfully wide-ranging excavation of existentialism’s non-Western history.
Fanon and the Decolonization of Philosophy explores the range of ways in which Frantz Fanon's decolonization theory can reveal new answers to perennial philosophical questions and new paths to social justice. The aim is to show not just that Fanon's thought remains philosophically relevant, but that it is relevant to an even wider range of philosophical issues than has previously been realized. The essays in this book are written by both renowned Fanon scholars and new scholars who are emerging as experts in aspects of Fanonian thought as diverse as humanistic psychiatry, the colonial roots of racial violence and marginalization, and decolonizing possibilities in law, academia, and tourism. In addition to examining philosophical concerns that arise from political decolonization movements, many of the essays turn to the discipline of philosophy itself and take up the challenge of suggesting ways that philosophy might liberate itself from colonial_and colonizing_assumptions. This collection will be useful to those interested in political theory, feminist theory, existentialism, phenomenology, Africana studies, and Caribbean philosophy. Its Fanon-inspired vision of social justice is endorsed in the foreword by his daughter, Mireille Fanon-Mend_s France, a noted human rights defender in the French-speaking world.
Black Existentialism and Decolonizing Knowledge collects key philosophical writings of Lewis R. Gordon, a globally renowned scholar whose writings cover liberation struggles across the globe and make field-defining contributions to the philosophy of existence, philosophy of race, Africana philosophy, philosophy of human sciences, aesthetics, and decolonization. Gordon's expansive output ranges across phenomenology, anti-Blackness, activist thinkers, sexuality, Fanon, Jimi Hendrix, Black Jewish struggles, critical pedagogy, psychoanalysis, and Ubuntu philosophy. Edited by Rozena Maart and Sayan Dey, two decolonial thinkers from South Africa and India, this reader shifts attention away from colonial centres of power, encouraging global dialogue across students, scholars, and activists. Featuring a foreword by the celebrated novelist and postcolonial thinker, Ngugi wa Thiong'o, this reader includes a mixture of research articles, short critical essays, reflections, interviews, poems, and photographs in the creative pursuit of liberation.
This anthology of classic essays focuses on the philosophy of Edmund Husserl and the philosophical movement to which his writings gave impetus: phenomenology. Sixty contributions from a wide variety of scholars provide an introduction to phenomenology and existentialist phenomenology. Among the contributors are Frege, Chisholm, Merleau-Ponty, Schmitt, Tillman, Gendlin, Sellars, Linsky, Dreyfus, Ryle, Solomon, Schlick, Ricoeur, Marcel, Heidegger, Sartre, Brentano, Olafson, Camus, and de Beauvoir.
The eminent scholar Lewis R. Gordon offers a probing meditation on freedom, justice, and decolonization. What is there to be understood and done when it is evident that the search for justice, which dominates social and political philosophy of the North, is an insufficient approach for the achievements of dignity, freedom, liberation, and revolution? Gordon takes the reader on a journey as he interrogates a trail from colonized philosophy to re-imagining liberation and revolution to critical challenges raised by Afropessimism, theodicy, and looming catastrophe. He offers not forecast and foreclosure but instead an urgent call for dignifying and urgent acts of political commitment. Such movements take the form of examining what philosophy means in Africana philosophy, liberation in decolonial thought, and the decolonization of justice and normative life. Gordon issues a critique of the obstacles to cultivating emancipatory politics, challenging reductionist forms of thought that proffer harm and suffering as conditions of political appearance and the valorization of nonhuman being. He asserts instead emancipatory considerations for occluded forms of life and the irreplaceability of existence in the face of catastrophe and ruin, and he concludes, through a discussion with the Circassian philosopher and decolonial theorist, Madina Tlostanova, with the project of shifting the geography of reason.
Writing in the late 1990s about the tendency of encyclopedists to designate existentialism a finished project, Thomas W. Busch cautions that such hasty periodization risks distorting our understanding of the contemporary philosophical scene and of depriving ourselves of vital resources for critiquing contemporary forms of oppression, what Garbriel Marcel referred to as processes of dehumanization. We should recall that ""existentialism made possible present forms of Continental philosophy, all of which assume the existentialist critique of dualism, essentialism, and totality in modern philosophy,"" and we should acknowledge that ""existentialism remains capable of haunting today's scene as an important and relevant critic."" Offered in honor of Thomas W. Busch after his more than fifty years of work in philosophy, the essays in this volume attest to existentialism as a living project. The essays are written by scholars who championed existentialism in America and by scholars who now seek to extend existentialist insights into new territory, including into research in cognitive science. The essays range from studies of key figures and texts to explorations of urgent topics such as the nature of freedom and the possibility of what Busch calls ""incorporation,"" a sense of communicative solidarity that respects difference and disagreement. ""While each essay opens up a world of its own and invites the reader along a skillfully guided argument, the entire collection is a refreshing contribution to the existentialist scholarship. Instead of a partisan defense of the tradition's timelessness, this volume faithfully echoes Thomas W. Busch's sober approach and demonstrates the thematic timeliness of existentialism."" --Farhang Erfani, American University; author of Aesthetics of Autonomy: Sartre and Ricoeur on Emancipation, Authenticity, and Selfhood ""This collection testifies to the diverse and lasting impact of Tom Busch's thinking and teaching. Busch's interest in thinkers including Marcel, Sartre, Beauvoir, and Merleau-Ponty has translated, for his readers and students, into enduring contributions in fields as varied as feminist philosophy, political theory, cognitive science, and literary analysis. Many of these essays have inherited from Busch's teaching and writing the element of hopefulness that he himself found in existentialism and phenomenology."" --Rebecca Steiner Goldner, St. John's College, Annapolis Gregory Hoskins, Assistant Professor of Philosophy, is the Assistant Director of the Augustine and Culture Seminar Program at Villanova University. J. C. Berendzen is Associate Professor of Philosophy at Loyola University New Orleans.
The problem of antiblack racism has a long history in the world, with as long a history of thinkers writing and theorizing against it. Few philosophers have opposed institutionalized racialism as vehemently as Jean-Paul Sartre, both in his intellectual work and in his political action. This book argues that not only does a relationship exists between Sartre’s existentialist philosophy and antiracism but also, more profoundly, that it is precisely his existential ontology that informs his anti-racist social and political commitments. He sought to examine the complexity of our existence as conscious bodies and thus provides the ontological basis for understanding the situation of a black person in an antiblack world. This book is about how Sartre’s philosophy – especially his early writings – can be applied to address the problem of racism against black people. It argues that among the many concepts in Sartre’s work that are useful in understanding the problem of racism against black people, the philosophical notion of contingency is one of the most significant. Contingency in Sartre is the view that whatever exists, need not exist, and that therefore it can be changed; that the fact that one is born white or black without their choice, has no moral weight at all in treating others as though they are responsible for what they are. In this book Mabogo More contends that through Sartre’s philosophical notion of contingency, he provides us with the ammunition to understand and deal with racism broadly, and antiblack racism in particular.
Mabogo P. More: Philosophical Anthropology is the first book to provide an extensive treatment of More’s Africana existential thought. This book locates him, as it is clear in his body of work, in the Azanian (Black and Indigenous) existential tradition. As a philosopher, he is engaged from the perspective of black radical thought. From this intervention, it is clear that his philosophical project originates and is expressed from the existential condition of being-black-in-an-antiblack-world. It is from the lived experience and the fact of being black that More is meditated upon and this book, which is the extension of his work, brings to the forth the ways of thinking, knowing, and doing that that illuminate his philosophical project.
Few contemporary intellectuals have attempted to inform theory, the academy and social change as does Lewis Gordon. Following his own path of Fanon, Cesaire and Said, Gordon’s work is an urgent call to action that is critical ‘in the trying times’ in which we find ourselves. In this important book, international scholars from many disciplines and areas of life engage in Gordon’s work to prod, rattle and rethink our thinking to inform and change our practices as humans in institutions, politics, and the personal, legal and social paradigms. The book focuses on the importance of radical theory and thinkers to push for projects of change in the area of Black Existentialism. Gordon’s now extensive oeuvre personifies this. The essays use the work of Lewis Gordon to demonstrate how theory and thought be can used for transformation of existence, antiracism and critiques of alterity, resistance, pedagogy, political action theory and disciplinary decadence in the academy and beyond.