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Relevant bibliographies by topics / African American philosophers

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Academic literature on the topic 'African American philosophers'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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Journal articles on the topic "African American philosophers"

1

Radney, El-Ra. "Why African American Philosophy Matters: A Case for Not Centering White Philosophers and White Philosophy." Philosophia Africana 20, no. 1 (June 2021): 44–66. http://dx.doi.org/10.5325/philafri.20.1.0044.

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ABSTRACT This article asks why African American Philosophy matters. The notion of the “Black philosopher” continues to be an enigma. African descendants are not generally associated with the revered location and status of “the philosopher” and with doing philosophy. In a celebration of the sustained work of the Black philosopher-practitioner, who continues to suffer a fate of deliberate academic “invisibility” and historical erasure, this article supports the expansion of philosophical categories, philosophical conversation, and philosophical inclusivity. This work contends that the marginalization of African American philosophy can be understood from a synthesis of Foucault’s thesis of “subjugated knowledge” (how certain discourses are routinely disqualified by dominant ones) and Black philosopher Lewis Gordon’s explanation of “subverted realization,” which is built in to “white” modern thought. Both key philosophers help locate the problem questioned here. The overriding current of the “white (main) stream” of philosophy, by its deliberate exclusion of African American philosophy, disqualifies it.

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Allen, Anita L. "African-American Philosophers and the Critique of Law." Black Scholar 43, no. 4 (December 2013): 17–23. http://dx.doi.org/10.5816/blackscholar.43.4.0017.

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Allen, Anita L. "African-American Philosophers and the Critique of Law." Black Scholar 43, no. 4 (December 2013): 17–23. http://dx.doi.org/10.1080/00064246.2013.11413660.

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Verharen, Charles. "Nietzsche and Three Africana Philosophers on Diversifying Ethics Across the Curriculum." Teaching Ethics 21, no. 1 (2021): 45–67. http://dx.doi.org/10.5840/tej202218100.

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This essay takes Nietzsche’s remarks on ethics as springboards for developing a method of diversifying the teaching of ethics to confront twenty-first century existential crises. Prompted by Darwin’s research, Nietzsche envisioned humanity’s self-extinction through science and technology unchecked by philosophy. A curriculum for teaching ethics to confront that catastrophe includes all the intellectual disciplines and focuses on the evolution of ethics over time. The curriculum’s primary objective is to stimulate students to create new values appropriate to their changing circumstances. After focusing on Nietzsche’s early efforts to define philosophy’s role with respect to art and science, the essay advances a rationale and methodology for diversifying ethics across the curriculum. The essay then describes African American and African proposals that have the promise of transforming Nietzsche’s remarks on promoting diversity in ethics into practical instruments for guaranteeing life’s future.

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Korycki, Kate. "African American philosophers and philosophy: an introduction to the history, concepts, and contemporary issues." Ethnic and Racial Studies 43, no. 13 (January 9, 2020): 2480–82. http://dx.doi.org/10.1080/01419870.2019.1707845.

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Anderson, Victor. "A Relational Concept of Race in African American Religious Thought." Nova Religio 7, no. 1 (July 1, 2003): 28–43. http://dx.doi.org/10.1525/nr.2003.7.1.28.

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This essay is a critical exploration of the ways that race is being constructed in the contemporary climate of postmodern philosophical discourse. The author seeks to forge an ongoing conversation among black philosophers and African American theologians around race in each discourse. Race is understood by the author as a deep symbol of Western culture that is paralleled to the primitive/civilization symbols that have structured Western intercultural encounters with African peoples. The essay proceeds by developing the concept of race as a deep symbol, drawing on the work of Edward Farley. It explicates how race is debated in contemporary black philosophy by focusing on Kwame Anthony Appiah's and Lucius Outlaw's conceptualizations. By turning to the hermeneutical theory of Charles H. Long, the essay attempts to construct a relational theory of race that synthesizes both Appiah's and Outlaw's perspectives and then connects the relational theory of race to black religion and theology.

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7

Purcell, L. Sebastian. "Review of What White Looks Like: African-American Philosophers on The Whiteness Question, ed. George Yancy." Essays in Philosophy 9, no. 1 (2008): 162–67. http://dx.doi.org/10.5840/eip20089130.

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8

Grossi, Élodie. "New avenues in epigenetic research about race: Online activism around reparations for slavery in the United States." Social Science Information 59, no. 1 (January 21, 2020): 93–116. http://dx.doi.org/10.1177/0539018419899336.

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In recent years, many studies invoking epigenetic mechanisms have focused on nutrition, studying the epigenetic incidence of stress in African-American populations who suffered the trauma of slavery or on prenatal stress transmitted from African-American mothers to their offspring. According to some studies, this traumatic memory is transmitted according to a transgenerational mechanism and induces a modification of the epigenome (which is to be understood as a key variable in the expression of an individual’s genes) of a large number of individuals whose ancestors – still according to these studies – underwent a metabolic change related to slavery, due, notably, to nutritional deprivations. While the transgenerational transmission mechanism of trauma is still being questioned by many epigenetic researchers today, and thus not universally accepted by the peer community, it is interesting to consider that activists in favor of reparations related to slavery, especially African Americans, as well as anthropologists and philosophers, are increasingly citing this reasoning of cause and effect as ‘proof’– which allegedly demonstrates that ‘race’ has indeed entered the body through the epigenome. This new research, coupled with its wide reception, have contributed to define biology as an object that is ‘social’, and which individuals can therefore exploit to their advantage in their demands for reparations. This article will therefore seek to cast light upon the complex intertwinement between the field of epigenetic productions and the circulation of theories and concepts in activists’ circles demanding reparations, as well as in newspapers featuring science columns.

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Harfouch, John. "Anti-colonial Middle Eastern and North African Thought." Radical Philosophy Review 24, no. 2 (2021): 169–97. http://dx.doi.org/10.5840/radphilrev202163117.

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I argue that while recognition is important for Middle Eastern and North African philosophers in academia and society, recognition alone should not define the anti-colonial movement. BDS provides a better model of engagement because it constructs identities in order to bring about material changes in the academy and beyond. In the first part of the essay, I catalog how MENA thought traditions have been and continue to be suppressed within the academy and philosophy in particular. I then sketch one possible path to better representation in philosophy by reading Fayez Sayegh’s analyses of Zionist colonialism and Palestinian non-being. In the second half of the essay, I argue that BDS is among the premier anti-colonial movements on American campuses today because it is a materialist anti-racist movement. Insofar as that movement is often shunned and prohibited, an anti-colonial society offers a membership in exile.

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10

Kuzina, Daria D. "The Depths of My Africa: Travelogues on the Land of Ancestors by Claude McKay and Langston Hughes." RUDN Journal of Studies in Literature and Journalism 26, no. 2 (December 15, 2021): 227–36. http://dx.doi.org/10.22363/2312-9220-2021-26-2-227-236.

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The article is devoted to the image of Africa in the travelogues by poets Claude McKay (A Long Way From Home, 1937) and Langston Hughes (The Big Sea, 1940), the significant figures of Harlem Renaissance; and also compares this image with Africa in the poems of both writers. The image of Africa as the land of ancestors and the foremother of the Negro people was popular among the artists and philosophers of the Harlem Renaissance, but at the same time, it was often idealized. That is why meeting a real Africa becomes, to some extent, a moment of truth for an African-American artist, the reason to take a new look at himself and his values. Biographies of Hughes and McKay reveal why equally motivated, at first glance, writers united by a common dream of a black peoples home, when faced with the real Africa, react to it in exactly the opposite way. The article shows that young cosmopolitan poet Langston Hughes did not find respond to his poetic ideals in real Africa and after that forever divided Africa into real and poetic, while Claude McKay, who kept up the reunification of the Negro people and had traveled around the whole Europe, only in Africa for the first time in his life went native. At the same time, Hughes is significantly influenced by his mixed origins and McKay - by his colonial background. The article contains materials of correspondence, fragments of the travelogues never been translated into Russian before.

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Dissertations / Theses on the topic "African American philosophers"

1

Tavares, Julio Cesar de Souza. "Gingando and cooling out : the embodied philosophies of the African diaspora /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.

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Knight, Gerald Roderick Fenton Kevin A. "The music philosophies, choral concepts, and rehearsal practices of two African-American choral conductors." Diss., 2006. http://etd.lib.fsu.edu/theses/available/etd-07172006-160556/.

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Dissertation (PhD) Florida State University, 2006.
Advisor: Kevin Fenton, Florida State University, College of Music. Title and description from dissertation home page (viewed 7-2-07). Document formatted into pages; contains 175 pages. Includes biographical sketch. Includes bibliographical references.

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Books on the topic "African American philosophers"

1

George, Yancy, ed. African-American philosophers: 17 conversations. New York: Routledge, 1998.

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2

Harris, Leonard. Alain L. Locke: The Biography of a Philosopher. Chicago: University of Chicago Press, 2008.

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1941-, Molesworth Charles, ed. Alain L. Locke: Biography of a philosopher. Chicago: University of Chicago Press, 2009.

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4

George, Yancy, ed. What white looks like: African-American philosophers on the whiteness question. New York: Routledge, 2004.

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5

Alain Locke: Faith and philosophy. Los Angeles, Calif: Kalimat Press, 2005.

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6

William, Pickens. Bursting bonds: Enlarged edition [of] The heir of slaves : the autobiography of a "new Negro". Notre Dame, Ind: University of Notre Dame Press, 2005.

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1946-, Andrews William L., and Pickens William 1881-1954, eds. Bursting bonds: Enlarged edition [of] The heir of slaves : the autobiography of a "new Negro". Bloomington: Indiana University Press, 1991.

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8

William, Pickens. Bursting bonds: The autobiography of a "new Negro". Bloomington: Indiana University Press, 1991.

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9

Wolff, Robert Paul. Autobiography of an ex-white man: Learning a new master narrative for America. Rochester, NY: University of Rochester Press, 2005.

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10

Kuklick, Bruce. Black philosopher, white academy: The career of William Fontaine. Philadelphia: University of Pennsylvania Press, 2008.

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Book chapters on the topic "African American philosophers"

1

Peters, Michael A. "Interview With George Yancy, African-American Philosopher of Critical Philosophy of Race." In Race and Racism in Education, 179–88. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003346104-11.

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Rickford, Russell. "Integration, Black Nationalism, and Radical Democratic Transformation in African American Philosophies of Education, 1965–74." In The New Black History, 287–317. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230338043_17.

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3

"Philosophy of Science: African American Deliberations." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0010.

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"Introduction: Footnotes to History: On the Recovery of African American Philosophers and Reconstruction of African American Philosophy." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0006.

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"Glossary of Key Terms." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0012.

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"The Search for Values: Axiology in Ebony." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0009.

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7

"Through the Back Door: The Problem of History and the African American Philosopher/Philosophy." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0007.

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8

"The Problem of Philosophy: Metaphilosophical Considerations." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0008.

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9

"Mapping the Disciplinary Contours of the Philosophy of Religion: Reason, Faith, and African American Religious Culture." In African American Philosophers and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350057968.0011.

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10

Presbey, Gail. "Who Counts as a Sage?" In The Paideia Archive: Twentieth World Congress of Philosophy, 51–56. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199823409.

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With the recent death of Prof. H. Odera Oruka, founder of the ‘sage philosophy’ school of research based at the University of Nairobi, there is a need to look at some now-problematic issues. I suggest that the original impetus for starting the sage philosophy project-the defense against Euro-American skeptics who thought Africans incapable of philosophizing-has been outgrown. The present need for studies of African sages is to benefit from their wisdom, both in Africa and around the world. I also suggest that the title ‘sage’ has to be problematized. While there were good reasons to focus earlier on rural elders as overlooked wise philosophers, the emphasis now should be on admiring philosophical thought wherever it may be found—in women, youth, and urban Africans as well. In such a way, philosophy will be further relevant to people’s lives, and further light will be shed and shared regarding the lived experience in Africa.

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