Relevant bibliographies by topics / Metaphysics of race

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Metaphysics of race'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Metaphysics of race"

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Díaz-León, E. "On Haslanger’s Meta-Metaphysics: Social Structures and Metaphysical Deflationism." Disputatio 10, no. 50 (December 1, 2018): 201–16. http://dx.doi.org/10.2478/disp-2018-0013.

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Abstract The metaphysics of gender and race is a growing area of concern in contemporary analytic metaphysics, with many different views about the nature of gender and race being submitted and discussed. But what are these debates about? What questions are these accounts trying to answer? And is there real disagreement between advocates of differ- ent views about race or gender? If so, what are they really disagreeing about? In this paper I want to develop a view about what the debates in the metaphysics of gender and race are about, namely, a version of metaphysical deflationism, according to which these debates are about how we actually use or should use the terms ‘gender’ and ‘race’ (and other related terms), where moral and political considerations play a central role. I will also argue that my version of the view can overcome some recent and powerful objections to metaphysical deflationism of- fered by Elizabeth Barnes (2014, 2017).
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Chavez, Linda. "The metaphysics of race." Academic Questions 5, no. 4 (December 1992): 29–31. http://dx.doi.org/10.1007/bf02683093.

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Ludwig, David. "Against the New Metaphysics of Race." Philosophy of Science 82, no. 2 (April 2015): 244–65. http://dx.doi.org/10.1086/680487.

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Hochman, Adam. "In defense of the metaphysics of race." Philosophical Studies 174, no. 11 (October 28, 2016): 2709–29. http://dx.doi.org/10.1007/s11098-016-0806-0.

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Varshizky, Amit. "The Metaphysics of Race: Revisiting Nazism and Religion." Central European History 52, no. 02 (June 2019): 252–88. http://dx.doi.org/10.1017/s0008938919000189.

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AbstractThis article redresses the interpretative lacunae of historians’ conceptions of Nazi racism by overcoming their attempts to comprehend it from either a secular/scientific or a religious/theological perspective. Drawing on a variety of anthropological, philosophical, and political-theoretical works, the article illustrates how Nazi racial ideas were formulated not only in accordance with the latest discoveries in the field of human heredity, but also in correspondence to contemporary debates over secularization, value-free science, and biological determinism. It argues that the Nazi conception of race constituted a new form of religiosity, which did not draw on supernatural beliefs or theological narratives, but rather on vitalist-oriented metaphysics, shifting the object of faith from the transcendent realm of God to the immanent sphere of racial inwardness. Redefining faith in vitalist-existentialist terms corresponded with the Nazi aspiration to overcome the fragmentation of modernity, overturn the nihilistic threat posed by materialist society, and carry out a spiritual renaissance built upon immanent-biological foundations.
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Dennis, Rutledge M. "Social Darwinism, Scientific Racism, and the Metaphysics of Race." Journal of Negro Education 64, no. 3 (1995): 243. http://dx.doi.org/10.2307/2967206.

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da Silva, Denise Ferreira. "Notes for a Critique of the ‘Metaphysics of Race’." Theory, Culture & Society 28, no. 1 (January 2011): 138–48. http://dx.doi.org/10.1177/0263276410387625.

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van Peperstraten, Frans. "Heideggers geofilosofie." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 112, no. 2 (July 1, 2020): 177–99. http://dx.doi.org/10.5117/antw2020.2.006.vanp.

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Abstract Heidegger’s geophilosophyIn Heidegger’s ‘Black Notebooks’, his geophilosophy, the fact that he attributes a crucial importance to different places, becomes more evident than in his other works. The effect of this geophilosophy is that ontological difference ‐ the key point of Heidegger’s thinking ‐ is mixed up with, or replaced by, ontic differences. If in Being and Time Dasein’s ‘ground’ is an openness to Being, later this word often refers to Germany as a specific country. In 1939, just before the start of World War II, Hölderlin’s view of the relationship between ‘the own’ and ‘the foreign’ inspires Heidegger to see the possibility of a complementary relationship between the German and the Russian people. During and after World War II, Heidegger’s criticism of ‘Western’ metaphysics is strongly colored by his hostility to England, France and the U.S.A. In response to metaphysical universalism he relates different types of it to specific regions on earth. Remarkably, his criticism of metaphysics brings him to both support and criticize the notion of race.
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Finn, Geraldine. "White Noise: Composition, Colonization, and Colour." Canadian University Music Review 18, no. 1 (March 15, 2013): 66–83. http://dx.doi.org/10.7202/1014821ar.

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This paper examines the links between Western music, Western metaphysics, and Western imperialism. Taking Derrida's reading of "White Mythology" and "Violence and Metaphysics" as its point of departure, the paper explores the relationship between the theories and practices of musical composition formalized in Europe in the eighteenth and finalized in the nineteenth century, and the theories and practices of race, racial differentiation, and empire that coincide(d) with it.
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Gray, Sally Hatch. "Kant's Race Theory, Forster's Counter, and the Metaphysics of Color." Eighteenth Century 53, no. 4 (2012): 393–412. http://dx.doi.org/10.1353/ecy.2012.0032.

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Dissertations / Theses on the topic "Metaphysics of race"

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Ulerie, Jodell Mathieu. "The Virtues of Ethnicity." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/90895.

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Error theorists about race face a challenge from the occurrence of diseases and other health ailments that, appear, to be tracked by groups that are carved out by racial terms. If race does indeed allow us to make useful medical distinctions, then it would seem foolish or even a form of medical injustice to deny its reality. This paper provides a response to the stated challenge. First, by primarily using the work of Anthony Appiah, I will describe the error theorist position and its arguments for the non-reality of race. From here, I demonstrate the extent to which medical professionals grant the race is a scientifically arbitrary term and give arguments for accepting race as an alternative that may even be more medically useful. Finally, I advance an eliminativist argument to further motivate the notion that race, if it is truly not necessary, should be eliminated from use.
Master of Arts
Error theorists about race face a challenge from the occurrence of diseases and other health ailments that, appear, to be tracked by groups that are carved out by racial terms. If race does indeed allow us to make useful medical distinctions, then it would seem foolish or even a form of medical injustice to deny its reality. This paper provides a response to the stated challenge. First, by primarily using the work of Anthony Appiah, I will describe the error theorist position and its arguments for the non-reality of race. From here, I demonstrate the extent to which medical professionals grant the race is a scientifically arbitrary term and give arguments for accepting race as an alternative that may even be more medically useful. Finally, I advance an eliminativist argument to further motivate the notion that race, if it is truly not necessary, should be eliminated from use.
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Ciuca, Diana M. "Reducing Subjectivity: Meditation and Implicit Bias." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1213.

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Implicit association of racial stereotypes is brought about by social conditioning (Greenwald & Krieger, 2006). This conditioning can be explained by attractor networks (Sharp, 2011). Reducing implicit bias through meditation can show the effectiveness of reducing the rigidity of attractor networks, thereby reducing subjectivity. Mindfulness meditation has shown to reduce bias from the use of one single guided session conducted before performing an Implicit Association Test (Lueke & Gibson, 2015). Attachment to socially conditioned racial bias should become less prevalent through practicing meditation over time. An experimental model is proposed to test this claim along with a reconceptualization of consciousness based in meditative practice.
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Beverly, Michele P. "Phenomenal Bodies: The Metaphysical Possibilities of Post-Black Film and Visual Culture." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/communication_diss/37.

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In recent years, film, art, new media, and music video works created by black makers have demonstrated an increasingly “post-black” impulse. The term “post-black” was originally coined in response to innovative practices and works created by a generation of black artists who were shaped by hip-hop culture and Afro-modernist thinking. I use the term as a theoretical tool to discuss what lies beyond the racial character of a work, image, or body. Using a post-black theoretical methodology I examine a range of works by black filmmakers Kathleen Collins Prettyman and Lee Daniels, visual artists Wangechi Mutu and Jean-Michel Basquiat, new media artist Nettrice Gaskins, and music video works of hip-hop artists and performer Erykah Badu. I discuss how black artists and filmmakers have moved through Darby English’s notion of “black representational space” as a sphere where bodies and works are beholden to specific historical and aesthetic expectations and limitations. I posit that black representational space has been challenged by what I describe as “metaphysical space” where bodies produce a new set of possibilities as procreative, fluid, liberated, and otherworldly forces. These bodies are neither positive nor negative; instead they occupy the in-between spaces between life and death, time and space, digital and analog, interiority and exteriority, vulnerability and empowerment. Post-black visual culture displays the capacities of black bodies as creative forces that shape how we see and experience visual culture. My methodology employs textual analysis of visual objects that articulate a post-black impulse, paying close attention to how these works compel viewers to see other dimensions of experience. In three chapters I draw from theoretical work in race and visuality, affect theory, phenomenology, and interiority from the likes of Charles Johnson, Frantz Fanon, Elena del Río, Sara Ahmed, Saidiya Hartman, and Elizabeth Alexander. This study aims to create an interdisciplinary analysis that charts new directions for exploring and re-imaging black bodies as subjects and objects of endless knowledge and creative potential.
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Sohng, Elaine. "Real Intentions and Virtual Wrongs." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1547.

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In this thesis, I answer the gamer's dilemma or the inability to find a moral distinction between virtual pedophilia and virtual murder. I expand virtual pedophilia to virtual rape to address increasing rates of sexual harassment and assault in virtual reality. In this thesis, I 1) explain what occurs when one engages in virtual rape; 2) identify relevant moral differences between physical rape and virtual rape; 3) challenge the existing relationship between committing harm and wrong in the case of rape; and 4) argue that virtual rape is morally reprehensible due to the agent’s intention to utilize a person as a mere tool for pleasure.
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Kittrell, Corey V. "Toward a Philosophy of Race in Education." 2011. http://trace.tennessee.edu/utk_graddiss/988.

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There is a tendency in education theory to place the focus on the consequences of racial hegemony (racism, Eurocentric education, low performance by racial minorities) and ignore that race is antecedent to these consequences. This dissertation explores the treatment of race within critical theory in education. I conduct a metaphysical analysis to examine the race concept as it emerges from the works of various critical theorists in education. This examination shows how some scholars affirm the scientifically discredited race concept by offering racial essentialist approaches for emancipatory education. I argue that one of consequences of these approaches is the further tightening of racial constraints on the student’s personal autonomy. This mandates that critical theorists gain a deeper understanding of race as a problem, conceptually, epistemically, ideologically, and existentially. I argue that critical theorists of education draw from work conducted in the philosophy of race by theorists such as K. Anthony Appiah, Jorge Gracia, Charles Mills, and Naomi Zack to gain insights on the metaphysics of race to better inform theory and praxis. I further recommend the creation of a critical philosophy of race in education to address and combat race as a problem and its consequences. I contend that the groundwork for philosophy of race in education must entail strategies that encourage and assist theorists and teachers to move toward the elimination of the race in society, while utilizing race only as heuristic tool to address its consequences. Additionally, I argue that a philosophy of race in education must advocate for an education for autonomy as a means to racial liberation for students.
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Books on the topic "Metaphysics of race"

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Drinnon, Richard. Facing west: The metaphysics of Indian-hating and empire-building. New York: Schocken Books, 1990.

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Drinnon, Richard. Facing west: The metaphysics of Indian-hating and empire-building. Norman: University of Oklahoma Press, 1997.

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Metaphysical perspective in the drama of Sam Shepard, David Rabe and David Mamet. Wrocław: Wydawnictwo Uniwersytetu Wrocławskiego, 2009.

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Vetter, Sabine. Wissenschaftlicher Reduktionismus und die Rassentheorie von Christoph Meiners: Ein Beitrag zur Geschichte der verlorenen Metaphysik in der Anthropologie. Aachen: Verlag Mainz, 1996.

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Lipton, Gregory A. Ibn ‘Arabi and the Metaphysics of Race. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.003.0005.

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This chapter reveals a buried order of politics underneath the Perennialist cosmology of religious universalism ironically constituted through long-held European discursive strategies of racial exclusion. Through a detailed comparison of Frithjof Schuon’s discursive practices with that of nineteenth-century Aryanist discourse, this chapter argues that although Schuon claims to recognize the universal validity of all religions beyond the limits of exoteric exclusivity, his work consistently presents as self-evident the metaphysical superiority of an Indo-European spiritual typology over that of the Semitic. Here, Ibn ‘Arabi’s “Semitic” propensity for subjectivism is understood as lacking the enlightened objectivity necessary to consistently discern the transcendent formlessness of essential truth from religious particularism. The extent to which Ibn ‘Arabi is thus decoupled from so-called Semitic subjectivism is the extent to which he is claimed to be an enlightened representative of Islam and authentic purveyor of the universal core of all religions—the religio perennis.
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Mills, Charles W. Critical Philosophy of Race. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.15.

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This article tries to provide a genealogy for, and a characterization of, “critical philosophy of race,” which has only recently begun to gain formal recognition as a subject within the discipline. After discussing the contested periodization of race and racism, the author turns to the related question of whether they have affected the history of Western philosophy from the classical epoch to modernity. Then he reviews contemporary scholarship in critical philosophy of race, looking at standard divisions of the field: metaphysics (the metaphysics of race); epistemology (social epistemology, standpoint theory, and “whiteness”); aesthetics (race and structures of feeling, racism and anti-racism in works of art); ethics (the moral challenges of slavery, white supremacy, and their ongoing legacy); social and political philosophy (competing analyses of racism as a concept, competing etiologies of racism as a reality, racial domination and racial justice); and existentialism, phenomenology, and pragmatism (the lived experience of race).
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Realist Metaphysics of Race: A Context-Sensitive, Short-Term Retentionist, Long-Term Revisionist Approach. Lexington Books/Fortress Academic, 2014.

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Fesmire, Steven, ed. The Oxford Handbook of Dewey. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190491192.001.0001.

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John Dewey was the foremost figure and public intellectual in early to mid-twentieth-century American philosophy. He is the most academically cited Anglophone philosopher of the past century, and he is among the most cited Americans of any century. In this comprehensive volume spanning thirty-five chapters, leading scholars help researchers access particular aspects of Dewey’s thought, navigate the enormous and rapidly developing literature, and participate in current scholarship in light of prospects in key topical areas. Beginning with a framing essay by Philip Kitcher calling for a transformation of philosophical research, contributors interpret, appraise, and critique Dewey’s philosophy under the following headings: Metaphysics; Epistemology, Science, Language, and Mind; Ethics, Law, and the Starting Point; Social and Political Philosophy, Race, and Feminist Philosophy; Philosophy of Education; Aesthetics; Instrumental Logic, Philosophy of Technology, and the Unfinished Project of Modernity; Dewey in Cross-Cultural Dialogue; The American Philosophical Tradition, the Social Sciences, and Religion; and Public Philosophy and Practical Ethics.
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Ásta. Categories We Live By. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190256791.001.0001.

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We are women, we are men. We are refugees, single mothers, people with disabilities, and queers. We belong to social categories that frame their action, self-understanding, and life options. But what are social categories? How are they created and sustained? How does one come to belong to them? To answer these questions is to offer a metaphysics of social categories, and that is the project of Categories We Live By. The key component in the story offered is a theory of what it is for a feature of an individual to be socially meaningful in a context. People have a myriad of features, but only some of them make a difference socially in the contexts people travel. The author gives an account of what it is for a feature of an individual to matter socially in a given context. This the author does by introducing a conferralist framework to carve out a theory of social meaning, and then uses the framework to offer a theory of social construction, and of the construction of sex, gender, race, disability, and other social categories. Accompanying is also a theory of social identity that brings out the role of individual agency in the formation and maintenance of social categories.
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Hall, Kim Q., and Ásta, eds. The Oxford Handbook of Feminist Philosophy. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780190628925.001.0001.

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This exciting new Handbook offers a comprehensive overview of the contemporary state of the field. The editors’ introduction and forty-five essays cover feminist critical engagements with philosophy and adjacent scholarly fields, as well as feminist approaches to current debates and crises across the world. Authors cover topics ranging from the ways in which feminist philosophy attends to other systems of oppression, and the gendered, racialized, and classed assumptions embedded in philosophical concepts, to feminist perspectives on prominent subfields of philosophy. The first section contains chapters that explore feminist philosophical engagement with mainstream and marginalized histories and traditions, while the second section parses feminist philosophy’s contributions to with numerous philosophical subfields, for example metaphysics and bioethics. A third section explores what feminist philosophy can illuminate about crucial moral and political issues of identity, gender, the body, autonomy, prisons, among numerous others. The Handbook concludes with the field’s engagement with other theories and movements, including trans studies, queer theory, critical race, theory, postcolonial theory, and decolonial theory. The volume provides a rigorous but accessible resource for students and scholars who are interested in feminist philosophy, and how feminist philosophers situate their work in relation to the philosophical mainstream and other disciplines. Above all it aims to showcase the rich diversity of subject matter, approach, and method among feminist philosophers.
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Book chapters on the topic "Metaphysics of race"

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Glasgow, Joshua. "Another Look at the Reality of Race, By Which I Mean Race." In New Waves in Metaphysics, 54–71. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230297425_4.

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Anningson, Ryan. "Metaphysical Buddhism and the religion of joy." In Theories of the Self, Race, and Essentialization in Buddhism, 138–53. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003110064-8.

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Ort, Claus-Michael. "Vom Abfall zum Licht. Zur flachen Metaphysik der Schrift in Rainald Goetz’ Rave (1998) und Abfall für alle (1999)." In Deutschsprachige Pop-Literatur von Fichte bis Bessing, 183–216. Göttingen: V&R unipress, 2019. http://dx.doi.org/10.14220/9783737009812.183.

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Gracia, Jorge J. E., and Susan L. Smith. "Analytic Metaphysics." In The Routledge Companion to Philosophy of Race, 203–15. Routledge, 2017. http://dx.doi.org/10.4324/9781315884424-15.

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"3."But What Are You Really?" The Metaphysics of Race." In Blackness Visible, 41–66. Ithaca, NY: Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501702952-004.

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Krenn, Michael L. "The Metaphysics of Empire-Building: American Imperialism in the Age of Jefferson and Monroe by Richard Drinnon." In The Impact of Race on U.S. Foreign Policy, 24–46. Routledge, 2020. http://dx.doi.org/10.4324/9781003059158-2.

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Banki, Peter. "Crimes against Humanity or the Phantasm of “We, Men”." In The Forgiveness to Come. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278640.003.0004.

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In chapter one I also analysed in what sense the invention of the juridical concept of “crimes against humanity” in international law has been interpreted by Derrida as a sign of moral progress, a sign of history (Geschichtszeichen) in the Kantian sense. By virtue of this juridical concept, the international community recognizes—at least in principle—a crime whose seriousness is such that it remains universally and eternally open to prosecution. In this chapter, I analyse in what senses the concept of “crimes against humanity” remains, despite this moral advance, bound to a humanist metaphysics whose limits today need to be acknowledged. This chapter includes a reading of the statutes themselves in international law, as well as Robert Antelme’s The Human Race (L’espèce humaine (1948)): an autobiographical testimony of survival in the Nazi concentration camps where the humanist metaphysics underlying the concept of crimes against humanity is reaffirmed in a very memorable way. On the basis of the deconstruction of humanist metaphysics, I ask whether the Holocaust must be interpreted as something more or other than a ‘crime against humanity.’
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Díaz-León, E. "On the Conceptual Mismatch Argument." In Shifting Concepts, 190–212. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198803331.003.0011.

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According to ‘conceptual mismatch’ arguments, if there is a conceptual mismatch between the descriptions associated with an ordinary concept and some features of the alleged referent, then that entity cannot be the referent. This idea has been used in the metaphysics of race in order to develop arguments against realist theories of race. In particular, K. Anthony Appiah and Joshua Glasgow, among others, have argued that there are no real properties in the vicinity of our talk about race that can satisfy the descriptions that we associate with the term ‘race’, and therefore the most plausible candidates, such as certain biological properties or certain socially constructed properties, cannot be the referent of ‘race’, so we must conclude that the term ‘race’ is empty. This chapter examines the structure and prospects of conceptual mismatch arguments of this sort. It opines that these arguments point to some crucial methodological questions, such as how much divergence between our descriptions and the nature of the referent can be allowed, and suggests a new answer to this question, in terms of an appeal to normative considerations, which can be very helpful and even indispensable in order to settle matters of reference.
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Forte, Alexander S. W., and Caley C. Smith. "New riders, old chariots: poetics and comparative philosophy." In Universe and Inner Self in Early Indian and Early Greek Thought. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474410991.003.0013.

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The genealogy of chariot imagery in India and Greece is best explained not by influence between the cultures but by understanding the place of each text within its own cultural tradition. The chariot journey described in the prologue of Parmenides is influenced by the chariot race in Iliad book 23, which also influenced Empedocles and Socrates. In the Katha Upanishad the chariot is a metaphor for sacrifice and fire altar, and a redeployment of the chariot imagery and narrative setting used in the earlier Katha Brahmana.The metaphysics of the Katha Upanishad should be contextualised as the component of a hieratic canon.
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Bell, Duncan. "Artists in Reality." In Dreamworlds of Race, 152–202. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691194011.003.0004.

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This chapter traces H.G. Wells' shape-shifting account of the New Republic, as well as offering a novel interpretation of the philosophical foundations of his political thought, focusing in particular on his commitment to an idiosyncratic version of pragmatism. The author's “heretical metaphysical scepticism” — and in particular his nominalism — infused his writings on society and politics, underwriting his critique of both nationalism and racial science. Wells' antinationalism helped motivate a recurrent demand for the creation of vast “synthetic” political associations, including the New Republic, while his hostility to racial theorizing distinguished him from most other unionists. The chapter also discusses the strict distinction between the “English-speaking peoples” and “AngloSaxonism,” while explaining Wells' account of the New Republic in a shared language. Ultimately, it concludes with a discussion of Wells' conflicted attitude to imperial rule, exploring how he struggled to reconcile his early support for the continuation of the British Empire with his dream of Anglo-America.
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