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Although Judith Butler regards recognition as the theme unifying her work, one finds a striking absence of dialogue between her and the authors of the normative theories of recognition – Honneth, Habermas, Ricoeur, etc. In the present article I seek to call into question this sentiment, shared by the two sides, of a radical theoretical heterogeneity. First I seek to show that the theory of performativity which Butler developed initially, contrary to all expectations, sets her relatively apart from the tradition (...) |
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Frantz Fanon’s analysis of white negrophobic women’s masochistic sexuality and sexual fantasies in Black Skin, White Masks, is, as T. Denean Sharpley-Whiting notes, among his most contentious work for feminists. Susan Brownmiller, in her 1975 classic Against Our Will: Men, Women and Rape, charges Fanon not only with hating women but also with being personally confused and anguished, on account of this portion of the text. In this essay, I examine Fanon’s approach to theorizing white female negrophobia in light of (...) |
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This article approaches Judith Butler as herself a theorist of race and racism by exploring her unacknowledged and often problematic reading of Frantz Fanon and his concept of the historico-racial schema. It first traces Butler's uses of Fanon's thinking across her work, outlining the different ways that she draws on Fanon in theorizing race and racism. The article then shows how that theorizing stems from Butler's reading of the historico-racial schema, focusing on her insertion of words that do not appear (...) |
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I argue that Franz Fanon can usefully be situated in the tradition of German Idealism in the sense that he takes from Kant and especially Hegel the conception of agency as something to be achieved through struggle for the ideal of humanity as self-determining. Fanon sees the suffering cased by colonial rule in Africa and elsewhere as deriving from the systematic deprivation of agency by the colonial power. Using the work of Hegel, Fanon seeks to reconstruct the emancipatory project of (...) |
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In this article, I make an attempt to elucidate the problem of violence in Foucault’s genealogy that, following Nietzsche’s genealogy, seems to be based on the concept of a conflict of forces. Thus, the war of forces that constitutes history is the first dimension in which the presence of violence can be described in Foucauldian philosophy. The second dimension refers to violence taken as the effect of an interplay between forces. Both aspects allow us to think on violence, not in (...) |
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While there is little doubt that Algeria was of enormous importance to the theoretical output that is often recognized as French, here I would like to ask: what is at stake in re-inscribing these French intellectuals as postcolonial? In what ways did the particularities of Algerian history impact French philosophy? Indeed, if the term postcolonial is meant to describe those who were influenced by events in Algeria, then an entire generation of French thinkers might be considered postcolonial to varying degrees. (...) |
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