“Racial capitalism” has surfaced during the past few decades in projects that highlight the production of difference in tandem with the production of capital—usually through violence. Scholars in this tradition typically draw their inspiration—and framework—from Cedric Robinson’s influential 1983 text, Black Marxism: The Making of the Black Radical Tradition. This article uses the work of Orlando Patterson to highlight some limits of “racial capitalism” as a theoretical project. First, the “racial capitalism” literature rarely clarifies what scholars mean by “race” or (...) “capitalism.” Second, some scholars using this conceptual language treat black subjectivity as a debilitated condition. An alleged byproduct of the Transatlantic slave trade, this debilitated form of black subjectivity derives from an African American exceptionalism that treats slavery as a form of abject status particular to capitalism without providing adequate theoretical justification or historical explanation. By contrast, we demonstrate how Patterson’s insights about property, status, and capital offer an analysis of slavery more attentive to race, gender, sexuality, age, and ability. We close by using the “forensics of capital” to explore the notions of causality and protocols for determining who owes what to whom implicit in Patterson’s concept of “social death.”. (shrink)

This is a critical examination of Bryan Van Norden’s latest book, Taking Back Philosophy: A Multicultural Manifesto. Van Norden’s call for more diversification in philosophical curricula points to an important problem, that is, the predominance of a Western perspective in global philosophy departments. However, the notion of multiculturalism advocated by Van Norden reveals certain limitations when it comes to addressing the structural preconditions that render possible the dominant position of the Western perspective. One possible alternative for the multiculturalist approach might (...) be a global perspective. The recent development of global history and its methodological frames might prove effective in weakening the Western bias in academic philosophy. (shrink)

In this article, I discuss cases in which moral grievances, particularly assertions that a moral injury has taken place, are systematically obstructed by received linguistic and epistemic practices. I suggest a social epistemological model for theorizing such cases of moral epistemic injustice. Towards this end, I offer a reconstruction of Lyotard’s concept of the differend, comparing it with Miranda Fricker’s concept of epistemic injustice, and considering it in light of some criticisms posed by Axel Honneth. Through this reconstruction and a (...) series of examples, I demonstrate that a basic formal structure recurs in cases of discursively repressed moral injury, namely, a particular kind of dilemma. I argue that appreciating this dilemma pushes us in the direction of a form of non-ideal ethical theory and I conclude by elaborating a conception of moral reflective judgement that begins from particular experiences of moral injury and moves towards the creation of new moral universals. (shrink)

Postcolonial theory has enjoyed wide influence in the humanities but it has left sociology comparatively unscathed. Does this mean that postcolonial theory is not relevant to sociology? Focusing upon social theory and historical sociology in particular, this article considers if and how postcolonial theory in the humanities might be imported into North American sociology. It argues that postcolonial theory offers a substantial critique of sociology because it alerts us to sociology’s tendency to analytically bifurcate social relations. The article also suggests (...) that a postcolonial sociology can overcome these problems by incorporating relational social theories to give new accounts of modernity. Rather than simply studying non-Western postcolonial societies or only examining colonialism, this approach insists upon the interactional constitution of social units, processes, and practices across space. To illustrate, the article draws upon relational theories (actor-network theory and field theory) to offer postcolonial accounts of two conventional research areas in historical sociology: the industrial revolution in England and the French Revolution. (shrink)

This paper argues that the images evoked in the literature of the Spanish indignados, and other contemporary global justice movements, specifically those of disciplinary and social decadence, a space–time beyond the limits of the possible, obligations across generations, and, ultimately, of universal history as horizon and anticipation, reactivate the legal critique of absolute property that featured so prominently in nineteenth-century accounts of law, civil society, and revolutionary right, and then again in the context of twentieth-century decolonization and revolutionary movements. Insofar (...) as such images can be distinguished from concepts, following a certain reading of the critical tradition against the grain, they pave the way towards the formulation of a systemic critique or a ‘jurisprudence of indignation’, in the wake of the emergence, rise and current crisis of the global market. (shrink)

The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars of contemporary issues in African American philosophy and philosophy of race. These original essays encompass the major topics and approaches in this emerging philosophical subfield that supports demographic inclusion and diversity while at the same time strengthening the conceptual arsenal of social and political philosophy. Over the course of the volume's ten topic-based sections, ideas about race held by Locke, Hume, Kant, Hegel, and Nietzsche are (...) supplemented by suppressed thought from the African diaspora, early twentieth-century African American perspectives and Native-, Asian-, and Latin-, American views. The contributors bring philosophical analysis to bear on the status of racial divisions as categories of humanity in the biological sciences, as well as within contemporary criticism and conceptual analysis. Essays present the special applications of American philosophy and continental philosophy to ideas of race as methodological alternatives to more analytic approaches. As a collection of analyses and assessments of 'race' in the real world, the volume pays trenchant and relevant attention to historical and contemporary racism and what it means to say that 'race' and racial identities are socially constructed. The essays analyze contemporary social issues including the importance of racial difference and identity in education, public health, medicine, IQ and other standardized tests, and sports. Additionally, the essays consider the societal limitations and structures provided by public policy and law. As a critical theory, the volume compares the study of race to feminism. Historical and contemporary, academic and popular, racisms pertaining to male and female gender receive special consideration throughout the volume. While this comprehensive collection may have the effect of a textbook, each of the original essays is a fresh and authentic development of important present thought. (shrink)

Georg Wilhelm Friedrich Hegel was one of the philosophic giants of the nineteenth century. Well versed in both ancient and more recent philosophical tracts, he rejected the individualism of Hobbes and Locke, as well as their notion that the state was an agency set up in the first place to protect life and property, and, drawing inspiration from Aristotle, outlined a vision of the state as an agency bound, in the first place, to protect the weak and the powerless. Hegel (...) further rejected Kant’s individualistic ethics and counseled that ethical behavior had to be understood as taking place in a social context, with real duties toward other people. For Hegel, an individual had rights and duties within the context of the family, in the community, and, as a citizen, vis-à-vis the state. He emphasized the network of duties in which each individual finds himself, urging political moderation and concern for the good of the entire community. He has been condemned as a proto-totalitarian, lauded as a democrat of sorts, and described variously as liberal, anti-liberal, authoritarian, conservative-monarchist, and constitutionalist. This essay will argue that Hegel came to champion a constitutional-legal order under an autocratic monarch, with protection for liberal values. The absolute authority of the monarch, thus, was limited to those powers which he needed in order to advance and protect the interests of the citizens of the realm. (shrink)

This article examines Hannah Arendt’s concern for remembrance in political life in light of contemporary discourses regarding the memory of slavery and colonization in the African diaspora. Arendt’s blindness to questions of exclusion within this context has given way to a set of critical debates in Arendt studies concerning the viability of her political project. In this paper, I give further contour to these debates by considering Arendt’s discourse on revolution in light of an analysis of the Haitian Revolution. In (...) so doing, my aim is to deepen and challenge Arendt’s understanding of the revolutionary tradition that she believes we are responsible for remembering and appropriating anew in political life today. (shrink)

The Haitian Revolution is not only one of the most important foundational moments in the emergence of the modern world, but also one of the most neglected within the social scientific literature. In this article, I ask what can be learnt, both from its omission from accounts of events claimed to be of ‘world historical’ significance, and from how social theory would need to be re-thought once we took such events seriously. In particular, I want to examine what is at (...) stake in such rethinking and how we might consider alternative formulations through an approach I call ‘connected sociologies’. (shrink)

As long as critique trails in the wake of progress, a more radical game-changing interest in its reconstruction remains blocked. This article will contrast the reforming approach adopted by Peter Wagner with Theodor Adorno’s attempt to reconstruct the normative foundations of historical progress. The intention here is to use the radicalism of Adorno’s critical recovery of this ideal in order to clarify and strengthen the social democratic utopianism that underlies Wagner’s reconstruction of progress. The final section of the article extends (...) the significance of this modelling of the dialectics between critique and progress, using it to guide a brief evaluation of some attempts to reclaim critique from its histories of complicity in repressive, Eurocentric versions of historical progress. (shrink)

This article attempts two things. First, it aims to reassess the literary criticism that Georg Lukács produced in the 1930s while he was living in the Soviet Union in light of his earlier, and much-esteemed, The theory of the novel. Second, in order to carry out this reassessment, it examines the place of Hegelian aesthetics in Lukács’s theorization of realism in the 1930s criticism, in relation both to contemporary Soviet writings on the subject and to his own earlier, ostensibly Hegelian (...) work. I argue that, at least in terms of the place of art in the historical dialectic, the later work is more consistent with Hegelian philosophy than The theory of the novel. (shrink)